学位论文--英语专业(大众传播媒介)

浙江林学院本科生毕业设计（论文）PAGEPAGE1IntroductionThedevelopmentofnewscienceandtechnology,especiallytheinnovationofmasscommunicationmedia,bringspeopleofallnationscloser.TheappearanceoftheInternetandtheextensiveuseofemailshortenthedistancebetweenpeople.AsM.McLuhansays,thewholeearthislikeaglobalvillage[1].Peoplebegintorealizemoretheirneedstocommunicatewitheachother.Buttheshorteningofspacecannotautomaticallyreduceculturalandpsychologicaldistances.Differencesinculturalorientation,socialstandard,andwaysofthinkingwillundoubtedlycausemisunderstandingandculturalshocks.Itisinevitablethatpeopleofdifferentethnicgrouphavetore-understandthemselves.Theyhavetore-examinetheirownculturesbycomparisonwithotherculturesinordertobemoreadaptableintheirinterculturalcommunication.Eventhough,someculturalfactors,whichrootedinthedifferentcountriesandsocieties,affectthetranslatingdeeply.Itmakesthatthesourcemessageunabletobetranslatedintothetargetmessagecompletely.Butifwefindoutsomeusefulmethods,wewouldliketotransfertheuntranslatabilityintotranslatabilitypossibly.DefinitionandPremiseoftheCulture’sTranslatabilityThepremiseoftheuntranslatabilityIfwewanttotalkaboutthetranslatability,weshouldknowthereasonsthatmaketroublestotranslators.Ontheotherhand,Iwanttotalkabouttheuntraslatabilityfirst.Thepremiseoftheuntranslatabilityliesinthecultureregionanditisjustarelativeconcept.Asweknow,cultureisaproductofhumananditisdevelopingwiththedevelopmentofhumanbeing.However,humanbeingoriginatedindifferentplacesanddidn’tknowtherewereotherpeopleslivinginotherplaces.Sohumanbeinglivingindifferentplacescreatestheircultureindifferentways.Differentlanguageswillcarryoutthecoresouloftheculture,whichbelongedtodifferentpalaces.Ontheotherhand,languageisthecarrierofculture[2].Thecultureregionismainlyexpressedinthelanguages,whichreflectedthedifferenceofculture.Therearemanyfactorsdecidethelanguages’difference.2.1.1.InfluenceofEnvironmentandWeatheruponLanguageThelanguageisrootedinthenaturalandsocialenvironmentsdeeply.Naturalenvironmentsplayaveryimportantroleintheformationofregionalculturesornationalcultures.Itwasobviouslyexpressedintheancienttimeswheneconomieswerenotdeveloped.Therelationshipofculturethenreflectsthatnaturalenvironmentsdeterminepeople’swaysofliving,meansofproductionandbehavioralpatternsornorms[3].Asisknown,Britainisacountrybuiltupbymanyislands.Fishcultureandseafaringarethemainstayindustryintheirtraditionaleconomy.However,Chinesearelivinginthemaincontinentforthousandsofyears,andpeoplecannotlivewithoutthesoil.Duetothedifferencesoftheregionalculture,therearemanyphrasesabouttheseaandaquaticsproductinEnglish.ItishardtofindtheexactequivalentsinChinesetothosephrases,suchas:Restonone’soars（暂时歇一歇）Keepone’sheadabovewater（奋力图存）Allatsea（不知所措）Haveotherfishtofly（另有其他要紧事要做）Drinklikeafish（牛饮，狂喝）Allisfishthatcomestoone’snet（捕到网里都是鱼）Neveroffertoteachfishtoswim.（千万不要班门弄斧）Climatenotonlygiveseffecttothepeople’slivingenvironment,butalsotothewayofhuman’sthinkingandlanguage.ChinaliesintheEastHemisphere’ssemitropicalregion.ThemainClimateisthecontinentalClimate.SoChinesetendtotakeeastwind,asitisthesymbolofthespring.Itwillbringthehopeandnewlifetotheearth.However,thewestwindisthesymbolofwinterandalsobringsthedrearinesstotheearth.Soitisalwaysusedastheforcesofcomingdown.Ifwesternersdonotunderstandthespecialmeaningoftheeastandwestwind,itishardforthemtounderstandChairmanMao’sline“东风压倒西风”.However,Britain,whichliesintheWestHemisphereandtheNorthTemperateZone,belongingtotheoceanicClimate.Sothewestwindisthesymbolofthespring.Inspring,thewestwindbringsmuchwatertothesoil.TheWestWindEulogy,whichiswrittenbythefamouspoetByron,isjustasingtopraisethespring.ThesimilarexamplealsoexistsinChina’ssummerculture.InChina,thesummerisalwaysrelatedtothetorridity.“赤日炎炎似火烧”，“骄阳似火”areoftenusedbydescribingthesummer’shotdays.ButtheBritain’ssummerisacoolandcomfortableseason.Itbringsthepeople’simaginationofloveliness,goodlinessandblandness.SoShakespearecomparedhislovertothesummer:“ShallIcomparetheetoasummer’sday?Thouartlovelierandmoretemperate.”2.1.2Lifestyle’sDifferenceDifferentlifestylewasformedindifferentlivingenvironment,andthedifferencethatexistsinthelifestyleisrepresentedinlanguages.Forexample,thedifferentfoodofEasternandWesternbringsgreatdifferencestothelanguage.BritainliesintheNorthTemperateZone,andtheirpeople’smainfoodismilkandbread,whichoftenreflectedinthevariousidiomandimagery.Suchas:Halfaloafisbetterthannone.（聊胜于无）Earnone’sbread.（赚钱糊口）Knowwhichsideone’sbreadisbutteredon.（明白自己的利益所在）Takethebreadoutofsomebody’smouth.（抢别人的饭碗）Don’tquarrelwithyourbreadandbutter.（你可不要砸自己的饭碗）Cryoverspiltmilk.（做无益的后悔）Buttertobutterisnorelish.（千篇一律的东西令人生厌）Fairwordsbutternoproblem.（花言巧语是不中用的）However,thericecultivationtakesthedominionstationinChina.Thetraditionalfoodisricebutbread.Nomatterwhattheyeatfordinnereveryday,Chinesenamedtheaction“dinning”.However,differentnameshavebeendefinedtothedinningbasedonthedifferenttimesinBritain.InChina,thewordsthatextendedfromfoodareplenty.Forinstance,饭碗isequaltothejob;夹生饭isequaltothehalf-cookedrice;鱼米之乡standsfortherichplaces;生米做成熟饭iscomparedtothethingswhichhavebeendone;巧妇难为无米之炊issimilartotheproblemwhichacapablepersoncannotdealwithwithouttheessentialingredients,etc.2.1.3.SetPhrasesOriginatedfromMythology,Legendary,FablesandAllusionsSuchphrasescouldreflectthefeaturesofthetraditionalculture.Aesop'sFables,GreecemythologyandHomer'sepicpoetryleftalargenumberofidioms,suchas:aHerculeantask(艰巨的任务),Achilles’heel(致命的弱点),Samson’shair(致命点),aswardofDamocles(达莫克勒斯之剑),theGordian(‘s)knot(难解之结),betweenScyllaandCharybdis(腹背受敌),sourgrapes(酸葡萄),crywolf(狼来了),Pandora’sbox(潘多拉的盒子；灾难之源),thecat’spaw(猫爪子；被别人利用作为工具的人),etc.TheGreekcultureaffectedtheEnglishcultureverygreatly,suchas“Goldenapple”（红颜祸水）.IntheTrojanWar,GreeceholdingspiesintheTrojanhorse（木马计）,causedthedestructionoftheTrojan.SoitcreatestheGreece’sgift(能害人的礼品).TheTrojan’slessonispainfulandtheGreece’sgiftisharmful.Thewesternoftensay:“It’sGreecetome!”（我真是一窍不通）whentheymetsomethingdifficulttounderstand.Itmaybealsosubstitutedby“ItisallChinesetome!”TheChinesewordsmaybetoodifficulttobeunderstoodbythewesternersinsomeway.However,theChineseidiomisrichandcolorful.Suchas“牛郎织女”、“楚河汉界”、“守株待兔”、“请君入瓮”、“画龙点睛”、“愚公移山”、“杞人忧天”、“黄粱美梦”、“南柯一梦”、“叶公好龙”、“嫦娥奔月”，etc.2.1.4.ManandGodThewesternpeoplebelieveinGodandthecreationoftheworld.TheHolyBiblehasgreateffecttothewholewesternculture.SoitiseasytounderstandwhytherearetoomanyidiomsoriginatedfromtheBibleandtheChristianity.Suchas:tobowdowninthehouseofRimmon（向异教徒屈膝投降）,acovenantofsalt（不可背弃的盟约）,gridupone’slions（准备行动）,Judas’kiss（死亡之吻）,thelastsupper（最后的晚餐）,theforbiddenfruit（禁果）,nocomingtoheavenwithdryeyes（眼无泪水，难进天国）,thewaytoheavenisbytheweepingcross（忏悔受难，得升天堂）,aspoorasachurchmouse(家徒四壁),bearone’scross(背负十字架).ButChinesehavetheirancientmythologies,suchas:“夸父追日”、“洪水灭世”、“女娲补天”、“精卫填海”、“神农尝百草”、“大禹治水”。TheBuddhismandtheTaoismisalsoimportantconsistentintheChineseculture.JustliketheChristianity,thestoriesbringuncountableidiomstoChinese,suchas:“苦海无边，回头是岸”、“佛法无边”，“不看僧面，看佛面”、“阎王要你三更死，哪得留你到五更”、“八仙过海，各显神通”、“放下屠刀，立地成佛”、“灵丹妙药”，“点石成金”、“狗咬吕洞宾，不识好人心”,etc.2.1.5.HistoryChinahasbeenavastagriculturalcountryforthousandsofyears.A.D.Lindsay,MasterofBalliolatOxfordinthelateforties,discussedinhislecturesondemocracythedifficultiesoflargesize.Asamatteroffact,itrequiresaHerculeaneffortjusttoholdsuchacountrytogether.Disunityorfragmentationusuallyledtolongyearsofwaranddestruction,bringinguntoldsufferingtothepeople.So,thephrasesthatoriginatedfromthewarhavebeenusedineveryaspectoflife.Suchas:“知己知彼，百战不殆”、“围魏救赵”、“暗渡陈仓”、“进退维谷”、“背水一战”、“投笔从戎”、“投鞭断流”、“步步为营”、“坚壁清野”、“运筹帷幄”、“破釜沉舟”、“临阵磨枪”，etc.Theidiom“tomeetone’sWaterloo”isoriginatedfromtheWaterloowarofNapoleon,whichhasthesimilarmeaningof“一败涂地”.IntheBritain’shistory,waralsoconstantlyhappened.Sothequalityofidiomsrelatedtothewaralsobig.Suchas:marktime(踌躇不决),maskone’sbatteries(掩盖敌意),sticktoone’sguns(坚持立场),andhavebeeninwars（在生活中吃过苦头）andthestoryofhorseforakingdom(一匹马换一个国王).ThepopesandkingsruletheBritainforalongtime;thephrasesthatreflecttheangerandhatredareplenty.Suchas:Thekingandthepope,thelionandthewolf(国王教皇，狮子豺狼).Kingsgomad,andthepeoplesufferformit（军王发疯，百姓遭殃）.Kingshavealonghand.（勿与帝王争）Moreroyalistthantheking.（比极端分子更极端）Pope’snose（煮熟的鸡屁股）.Thepleasuresofthemightyarethetearsofthepoor.（富豪纵欲，穷人流泪）Thekingsendshiscarriage.（囚车来了）Andtheproverb“kingsandbearsoftenworrytheirkeepers”issimilartothe“伴君如伴虎”.TheChinesehavebeentyrannizedbythelandlordforthousandsofyears,andexploitedbythemalfeasantanddealers.Solotsofphraseswereproducedtoreflectthesociety,suchas:“苛政猛于虎”、“富家一席酒，穷人半年粮”、“朱门酒肉臭，路有冻死骨”、“黑漆衙门朝南开，有理无钱莫进来”、“为富不仁”、“无官不贪”、“只许州官放火，不许百姓点灯”、“官官相护”。Almostinvariably,greatemperorsinChinesehistorywerethosewhomaintainedorrestored-theunityofthecountryandstrengthenedcentralauthorityattheexpenseofregionalseparatism.Toruleoveracountryoffar-flungterritoriesagoodpartofwhicharedifficultofaccess,onehastostressdisciplineandauthority.ThePremiseandtheConditionoftheTranslatabilityDefinitionoftheTranslatabilityTranslatabilityismostlyunderstoodasthecapacityforsomekindofmeaningtobetransferredfromonelanguagetoanotherwithoutundergoingradicalchange.Debatesensurewhenonetriestospecifywhatkindof‘meaning’isinvolved.Fewtheoriesclaimthatallmeaningsarealwaystranslatable.Translatability,inevitablycoupledwithuntranslatibility,isanoperativeconceptinthesensethatitactivelyhelpsstructureanentirefieldofdecisionsandprinciples.Itcanopenupwaysofsolvingpracticalproblemsandcanoffernewapproachesforthediscussionofmoretheoreticalandfundamentalissues.Thequestionoftranslatabilityisalsosometimesusedtoillustrategeneralmethodologicalconcepts.Anyagreementoverwhatisorisnottranslatable,andexactlywhatcriteriaconstitutetranslatability,willthuscruciallydependonthedifferentsectorsofpracticeandresearchinvolved:thequestionoftranslatabilitymayfocusonthesourceorthetargetoftranslation;itmayrefertothetranslationofliterary,cultural,referentialorpragmatictexts,ortothetranslationofentirelifewordsandcultures[5].2.2.2.CultureVs.theSuperCultureRegionHumanhavecommonbasicneed,lifestyleandemotions.Therefore,thesameculturecouldbecreatedindifferentplacesatthesametime.Suchculturecannotbecalledastheregionallycultureinaspeciallyplace,butthecommoncultureineveryplaceorthehumanculture.Peoplelivingindifferentplacesallneedtoeataswellastowearclothes.Theyallneedsafeplacetodefendthebadweather,suchlikewind,rain,snow,andhailorotherdangers.Asanindividual,theyallneedrespectandlovefromothers.TheTheoryofHumanMotivation,whichwaswrittenbytheAmericanpsychologistMaslow,citedfivelevelsofneeds,maybeadapttoallpeople.Thedifferentcrowdsneedtoperfectthemselvesthroughreconstructingtheexternalworld.Thereby,thecrowdsdodifferentlevelsofjobsandinventtools.Nomatterwhattheirskin’scolorandraceare,theyallhaveemotionsandhavetheireffectiveways.Almosteveryoneintheworldislikelytoexpresstheirhappiness,sadnessandangrybylaugh,tearandglowerindividually.Suchcommunityorhumancultureoughttoreflectinthelanguage,andmakeagreatnumberofequivalentsorthesimilarphrasesinthedifferentlanguages,whichmakeitpossibletocommunicatebetweendifferentculturesanddifferentlanguages.Alanguagecouldre-expressingthecontentandmindthathavebeenexpressedbyanotherlanguage.TheBibleexhortpeople“Doasyouwouldbedoneby”,andConfuciusedifypeople“己所不欲，勿施于人”.Thephraseshavethesimilarmeaningexpressingitindifferentways.TheGreekphilosopherHerakleitosfirstlybroughtforwardthephilosophicconcept“Logos”,andindicateditisthelawthatabidedbytheworldcommonlyandlastforever.Justatthesametime,“laozi”,thefounderoftheTaoismbroughtforwardthephilosophicconcept“Tao”andindicatedthat“道生一，一生二，二生三，三生万物”.Hetriedtodescribethedevelopmentoftheworldused“Tao”.Thetwoconceptshavethesimilarmeaning.[6].Itissurprisingthateveryone.Eventhroughthetwodependablephilosophicsystemsdidn’thaveanyexchangeeverbefore,therearenumbersofequivalenceandthesimilaringredientbetweentwolanguages.“自食其果”、“趁热打铁”、“祸不单行”arethewordsthathavethesimilarmeaningto“eatone’sfruitofone’sowndoings,strikewhiletheironishot,misfortunesnevercomesingly”;“空中楼阁”、“乱七八糟”“添油加醋”issimilarto“castleintheair,atsixesandsevens,andaddspiceto”;“一箭双雕”、“画蛇添足”、“无风不起浪”issimilarto“killtwobirdwithonestone,paintthelily,andthereisnosmokewithoutfire”.Therearemanyphraseslikesuchexamples.Thecommunityandthehumanculturearealsoreflectedinthelingualstructure.Thousandsoflanguagesintheworldhavethesamestructure,whicharethestructureofsubjectandpredicateandthestructureoftheverbandobject.Thecommonlylinguallogicisthebasicallyconditionfortranslatingbetweendifferentlanguage.JinDiandNidaindicated,“Thereisgreatcommunityexistinginthedifferentlanguageandculture,whichmakesitpossibletoexchangethoughtsandideas.[7]”Sowecanconcludethattheexistingofthecommunityandhumancultureisthepremiseofthetranslatabilityofculture.TheQualityofSuperCultureRegionTheculturecameintobeinganddevelopedinsomeplacesfirstlyandthenacceptedandabsorbedbyotherregionalculturethroughspreading.Therefore,suchcultures,whichhavebeenaccepted,becomethesuperregionalcultureeventobethehumanculture.Withthefastdevelopingoftrafficandcommunicationaltechnology,theinterculturalcommunicationintensifyandthepeople’outlookbrightconstantly.Therangeofamalgamationoftheregionalcultureisbroadeningdaybyday.Theculturaldifferencesbecomesmallerandsmaller,whichmakesitpossibletotranslatethedifferentculture.MoreandmorepeoplehaverealizedthatthemooninthewestcountriesisnorounderthanChina’smoon.Peoplecouldmakegorgeoushumancultureonlywhenthedifferentculturecouldabsorbtheadvantagefromeachother’scultureandcorrecttheirweakness.Thesupercultureregionreflectedinthelanguagesandthelanguagesabsorbingfromeachothereventoachieveassimilation.“Haveyoueaten?”havebeensubstitutedby“hello”inChinaasthegreetingsentencestoday.Alotofpeopledon’tsay“where,where”but“thankyou”whentheygotother’scompliment.Youngpeopleliketosay“seeyou”whentheysaygoodbyetoeachotherbut“walkslowly”anymore.“Fellguy”,“bearmedtotheteeth”andotherwesternwordshavebeenwidelyusedinourlifeandcannotmakemisunderstandingtoday.Italsoexertsasubtleinfluenceonpeople’sthinkingway,valueandaesthetic.Theassimilationofthedifferentcultureandlanguagemakingtheobstacleswhichexistininterculturalcommunicationbecomesmallerandsmallerandmakeiteasiertocommunicate.Thereforeformerlyuntranslatabiltycanbetransferredandthehardnutcanbesolvedeasily.“Democracy”and“science”ishardtotranslateatthebeginningof20thcentury,andjustbecalled“德先生”and“赛先生”bypeopleatthattime.Butevenchildrenhaveknownthe“民主”and“科学”inChinanow.“Salad”,“disco”and“Cupid”canunderstandbytransliteratingandaddingnotesattheoldtime.But“色拉”,“迪斯科”and“丘比特”havebeenwellknowntowardpeoplewithoutaddingnotesnolonger.Inconclusion,thesecondaspectofthesuperoriginalqualityofcultureistheculture’sassimilationcausedbythebroadcastandcommunicationofculture.Itisalsotheexternalconditionfortheuntranslabalitytransfertotranslatability.TheRequirementsoftheTranslator.Theconditionsthatwejusthavementionedmaketheuntranslatabilitytransferintothetranslatabilityisjustexternalandimpersonalcondition.Wehavetoattachimportancetotheinherentandinternalcondition,whichisintrinsicfactor.Thecrucialfactoriswhetherthetranslatorcouldgrasptheprinciplesoftranslatingtowardtheculturaldifferencecreatively.Thetranslatabilityofthecultureincludesthreelevelmeanings:Firstly,translatorisabletounderstandtheculturalinformationoftheoriginal;secondly,translatorcouldre-expresstheirunderstandingoftheculturalinformation,whichiscontainedintheoriginal,bythetargetlanguage;thirdly,theaimreadercouldaccepttheculturalinformationthatthetranslatorhaveexpressed.“Understandable”,“expressible”and“acceptable”arerelativeandrestrictwitheachother’sandconstructthebalancethatthetranslatorplayedbetweentherelationsofwriterandreader[8].Inordertoreachthisaim,thetranslatorshouldgraspthreethings:Firstly,translatorshouldgrasptheculturedifferencethroughobservingandcomparing.Secondly,thetranslatoralsoneededtomasterthecultureregionandthesupercultureregion.“Translatorshoulddoasareallycultureman.Individualwordsarewhattheyhavetodealwithbutculturedifferencesarewhattheyencountered.”WangZuoliangsaid[9].ItisalsothereasonthatweshouldstudytheancientChineseculturenow.Secondly,translatorshouldmasterthewriter’screatedaim,trainofthoughtandwhathereallywantstotransferbystudyingthewriter’slife,works,mentalityandthebackground.Asaculturemanfirstly,thetranslatorhastheirculturetraitsorthepre-structureinhissubconsciousness.Thetranslatorisalsobasedonthelimitedexperienceandknowledgewhentheyaretransacting,whichcouldcausemisunderstandingandlimitation.Thispointisalsodecidedtherelativityofthetranslatability.Thirdly,translatorshouldgraspthedegreethatthereaderacceptingtheirwayofre-expressingthesourceculture.Ithasmuchmoreoperationalmeaningfortranslation.YangXiaorongindicatedthat“Acceptabilityhasmuchmoreimportantmeaningbecauseitisrelatedtothetranslatabilitywhichistheimportantproblemintranslationsclosely.Plentyofthingsthatseemeduntranslatablearethethingsthatunacceptedbyreadersatatime”[10].“纸老虎”wastranslatedinto“papertiger”havebeenacceptedbyEnglishreadersandevengatheredintotheEnglishvocabularybutnotaffectedbypoliticalreasons.However,thetranslationof“龙”,whichwastranslatedintodragon,haven’tbeenacceptedbylotsofEnglishreaders.Becausethecultureconnotationofthetwowordsistoodifficulttobeacceptedbythemeventocausetheirrepellentminds.Thereader’sacceptabilityisdynamic.Itdevelopedwiththedevelopingoftheculturebroadcastingandthedegreeofculturecommunication.“Crocodiletears”canbetranslatedinto“假慈悲”or“猫哭耗子”usingthemethodoffreetranslation.Itmaybesurprisingifwetranslateitinto“鳄鱼的眼泪”.Butwehaveaccepteditasavividimaginationtoday.Asaninterculturalaction,translationisalsoacceleratedthetransferringofuntranslabilityintotranslatability.2.4.TranslatingCriterionandCulturalEquivalenceTheverynotionoftranslationassumestheexistenceofsomelanguage-neutralconcept,whichcanbecommunicatedtosomedegreeinboththesourceandthetargetlanguages.Thisbasicassumption,however,hasbeenchallengedmorethanonceinlinguisticandphilosophicalgrounds.ThephilosopherQuine,forexample,claimedthattranslationispossibleonlytotheextentthatthereisidentityacrossthelinguisticsystemsofthesourceandtargetlanguages[11].Themainargumentofscholarswhoquestionthepossibilityoftranslationhasbeenthatlanguageandcultureareintrinsicallyconnectedandthusculturaldiversitymakestranslationimpossible.Iflanguageisconsideredastheproductofaparticularsociety,whichinextricablylinkslanguageandthought,thenthere-expressionofthoughtinanotherlanguageisatbestaninterpretation,butnotatranslation.NidaandTaber,whodiscussedthenotionof“dynamicequivalence”inbiblicaltranslation,maintainthatwhiletranslationmustaimattothesourcetext“theresponseofreceptorstothetargettextcanneverbeidenticaltotheresponseofreceptorstothesourcetextfortheculturalandhistoricsettingaretoodifferent[12].Thelanguagewespeakdeterminesourwaysofthinkingandconceptualizing.Initsstrongestform,thislinguisticdeterminismwouldsuggestthatweare,infactprisoners,ofthelanguagewespeakandincapableofconceptualizingincategoriesotherthanthoseofournativelanguage.However,theveryfactthatpeoplearecapableoflearningasecondlanguagetoahigherdegreeofcompetenceandfluencyconsiderablyweakensthehypothesis.Andtranslatorsareinfact,successfulinrelayingmeaningformonelanguageintoanother.Sagermakestheimportantpointthat“alltheargumentsforandagainstthepossibilitycanbereducedtoaquestionofthescopeofthedefinitionoftheconceptoftranslation[13].Sagerpointstoaresolutionofthedilemma:hedeniesthepossibilityofanabstractidealtranslation,andrefersinsteadtotranslatabilityasrelativeconcept:translationmaybeoptimalforparticularusergroups,forparticularconcept:forparticularpurposes,andforparticularhistoricalsituations.Iftranslatabilityisrecognizedasrelativeconcept,itisnowpossibletospeakofdegreesoftranslatabilityasdefinedbyexistenceofunitsofequivalencebetweenthesourceandtargetlanguagesatdifferentlevelsofanalysis.Inthetranslationexample,weseethatindeeditisveryoftentheeasethatwhilecompletetranslatabilitydoesnotexistat“equivalence”mayneverthelessexistata“higher”leveloflinguisticandsemanticanalysis.ConclusionJudgingfromtheaboveexamplesintheperspectiveofChinese-Westerncomparativeculture,wecouldinferthatclassicalcultureisbothtranslatableanduntranslatableatdifferentlevels.Thebinaryoppositionbetweenthetranslatabilityanduntranslatabilityofcultureisthusdeconstructed.Onthelevelofwor