霍克斯版《红楼梦》英译本解析
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摘要
出身于“百年望族”大官僚地主家庭的曹雪芹,在经历了家族衰败,饱尝了人生辛酸,深感世态炎凉,对社会和人生有了更深刻、更清醒的认识之后,经过了“批阅十载,增删五次”的艰辛,终于创作出了《红楼梦》这部将中国古典小说艺术推向巅峰的文学巨著。
作为中国古典四大名著之一的《红楼梦》真实地描绘出了当时的现实生活。它既是当时整个社会面貌的缩影,也是当时社会整个精神文化的缩影。作为一部百科全书式的作品,《红楼梦》囊括了关于宗教、政治、经济、文化、社会生活等多方面的知识。这样一部文学巨著能够走向世界,为外国读者和学者广为认知,在很大程度上是受益于英文译本的推广。迄今为止,对《红楼梦》英文译本的评论仍然是一个热点。其中倍受争议和关注的便是大卫·霍克斯的英文译本The Story of the Stone。目前文学翻译评论界主要研究和争论的是霍克斯在翻译过程中过多的使用了“归化”外国文本的手法,认为这种做法导致了译本中有太多不忠实于源语言和源语言文化之处。
本文以美国著名翻译理论家劳伦斯·韦努蒂的文化翻译观为理论基础,从文化交流的角度出发,分析研究霍克斯对红楼梦一书中人物姓名称谓的翻译、诗词的翻译以及宗教文化等内容的翻译所做的处理,追寻其译本倍受争议的深层文化原因。以期揭示文化差异在文学翻译和文化交流与传播方面的重大影响和对全球文化融合的深远意义。
本文由引言、正文和结论三部分组成。
引言部分主要介绍了研究的状况,本论文所采取的研究方法,研究的理论基础,研究的目的、创新之处及研究的意义所在。
第二部分为本文的正文部分,共分三章。
第一章主要是对《红楼梦》原著、作者及其文化、文学地位和霍克斯版英译本的简述。
《红楼梦》作为中国古典四大名著中最具文化特色的一部作品,其内容囊括了众多关于宗教、政治、文化等方面极具中国古典特色的文化元素。正是这些具有当时文化特色的内容成了翻译工作的难中之难。霍克斯版红楼梦英文译本是迄今为止在国外反响最好的英文译本。该版本最大的特点是实现了译本的英语母语文学特质,较好地实现了中西文化翻译对接。霍版英译本才华横溢,读起来如行云流水,有不少创造性的灵动闪光。然而更多的是评论界对该版本一味追求“归化”外国文本,有太多不忠于原著之处的批评。本论文的观点是从文化交流角度出发,在韦努蒂的文化翻译观理论视角之下去重新审视霍版译本,就不难揭示出导致霍版译本招来如此非议的深层文化原因—也就是不同文化背景下的文化差异对文学翻译和文化交流、文化融合的巨大影响。
第二章主要是在韦努蒂的文化翻译观理论指导下,从归化与诗词翻译、异化与人物姓名及称谓翻译、翻译的文化认同与语言特色、以及宗教文化内涵与翻译的伦理观几个方面对霍版英译本进行解析。
《红楼梦》一书中有很多让人过目不忘,经久流传的精妙诗词。这些诗词不仅描摹出人物的才华和作者本人文采的体现,更是穿引全篇故事的纲骨。更重要的是,这些优美的诗词都寓意深刻,暗示了书中人物不同的个性和命运。霍克斯在翻译这些诗词时多采用了归化的翻译手法,以力求达到英文诗歌的韵律美感。虽然译本中的这些处理无论是句法上还是韵律上都不那么忠实于原文,但是对于不懂中文及从未读过原著的外国读者来说,这种处理却有其收效卓著的独到之处。霍克斯的一些改写式的翻译处理让无法体味中国古诗词意境的外国读者得以体会到相似的效果。这也可以说是霍版的一个独到的成功之处。以往很多译本在翻译《红楼梦》书中众多人物的姓名和称谓时多采用了意译的处理方法。这种处理方法呆板僵硬,译文读起来晦涩难懂让人摸不着头脑。霍克斯则是按照不同人物姓名的寓意结合其身份地位,综合的运用了归化和异化两种翻译手法,所取得的效果颇为符合原著的精髓。
在文化交流过程中,进行文学翻译的最终目的便是要使源语言文学作品中所承载的文化内涵被目的语言的受众也就是读者所认可和接受。这就涉及到了韦努蒂文化翻译观理论所提出的文化认同问题。霍克斯版《红楼梦》最为成功之处就是该译本所使用的语言绝大多数都是极其符合通用英语语言国家的语言习惯的。语言是文化的承载体,同时文化是带有其特定时代特征的。一个时期的文化都带有该时期所不同于其他时期的独有的特色,文学作品正是这些文化特色的集中体现和传递载体。译者在对所选文本进行翻译处理时,必须考虑到读者的接受能力和口味,也就不能不考虑该作品所处的历史文化背景和时代因素。基于这些考虑,就不难解释霍克斯在翻译《红楼梦》时所做的一些改写和再创作了。这些处理使得他的译本更加符合当时的目的语言的审美价值观,也更有利于该译本在当时文化氛围下的传播。
人们对霍克斯版英译本争议和批判最多的就是他对原著中宗教文化元素的异化翻译处理。不得不承认这的确是霍版译本的一处致命硬伤。然而,就霍版译本所处的时代背景来看,当时的目的语言文化氛围对异域宗教信仰和文化有相当强烈和顽固的排斥思想,这正是在当时的西方国家所普遍存在的被韦努蒂称为“翻译丑闻”的排斥异己的翻译伦理观现象。
第三章主要阐述在韦努蒂的文化翻译观理论的指导下,从文化交流和全球文化融合的角度来解析霍版红楼梦英译本的意义。
像《红楼梦》这样一部中国古典文学史上的辉宏巨著能够真正地走出国门为广大的外国文学界乃至文学评论界认知和关注,正是借助于好的英文译本来实现的。英语作为国际通用语言,在文学翻译领域是最为首选使用的目的语言。然而通用英语的西方国家和东方国家,尤其是和像中国这样的文明古国之间存在着巨大的文化差异。这些文化差异导致文学作品的翻译难点重重,同时也給众多译本带来了诸多争议。归化与异化理论、功能对等理论以及“信、达、雅”等诸多翻译理论和技巧都被拿来作为翻译评论的指导原则。然而翻译不仅仅是不同语言之间的相互转换和沟通,更是语言所承载的不同文化之间的交流与融合的重要渠道。翻译应该是一种双向的交流,平等的对话,应该是一种相互的理解合作。在进行翻译的过程中,译者应当充分的了解和掌握源语言和目的语言之间的文化差异,从而避免由文化差异而引起的误解和歧义。翻译从业人员应当充分认识到文化差异对译本质量和传播效果的直接而巨大的影响。同样,在进行翻译评论,尤其是文学翻译评论的时候,更应当看到文化交流与传播角度下文化差异对一个译本的影响,从而更为客观全面的去品评一个译本的成功与否,而不仅仅从完不完全忠于原著的单一角度去解析一个译本,甚至一个译者的用心。
第三部分是本论文的结论部分。在对全文进行总述的同时,指出本论文在总结、吸收前人研究资料的基础上所做出的突破,并阐述了本论文的现代意义及研究的社会价值所在。
Born in a big landlord family of a hundred—year history, Cao Xueqin, who created this pinnacle of the classical Chinese novels after he suffered the bitterness caused by his family’s decline. He deeply recognized the fickleness of the world, and got more sober understandings of the society and life. Hongloumeng one of the greatest novels of Chinese literature, costs Cao Xueqin decades for rereading and five times’rewriting, which is a masterpiece of Chinese vernacular literature and one of China’s Four Great Classical Novels. As one of the four great ancient classical novels, Hongloumeng depicts the true reality of life at his time. It is not only a microcosm of the landscape, but also of the spiritual and cultural states of the whole society.
Hongloumeng is regarded as a piece of encyclopedic work, which includes varieties of elements such as religions, politics, cultures and social life, etc. Such a great work, which can truly be world widely recognized by most foreign readers and scholars; its success should attributed to the popularization of its English versions.
So far, the literary translation criticisms of English versions of Hongloumeng are still hot points, especially of The Story of the Stone that translated by David Hawkes.
Currently, the literary translation criticisms of Hawkes’English version of Hongloumeng mainly focus on his over usage of domestication of foreign texts. They hold that such strategy makes the version have too many unfaithful translations from the source language and its culture.
This thesis is theoretically based on American translation theorist Lawrence Venutis’cultural translation principles. From the culture-exchanging angle, the thesis analyses and researches the translation strategies that Hawkes adopted when translating the characters’names and appellations, poems and religious cultures of the original texts. Through these analyses the thesis tries to find out the deep cultural reasons why Hawkes’English version of Hongloumeng is so controversial, in order to reveal that cultural differences have very important and deep effects on the literary translation and the integration of global culture.
The thesis consists of three parts: introduction, the main body and conclusion.
The introduction offers a brief survey of the study on the works, the approaches the author resorts to, the main translation principles, the purpose, the innovation and the significance of this thesis.
The second part is the main body comprised of three chapters.
Chapter One generally introduces the original story and its cultural influence and literature status, its author—Cao Xueqin, and the English version by David Hawkes.
Hongloumeng is a masterpiece of Chinese vernacular literature and one of China’s Four Great Classical Novels. It is a piece of encyclopedic work that includes varieties of cultural elements such as religions, politics, cultures and social life, etc. It is just these cultural elements that results into the difficulty in translation. The English version by David Hawkes is considered to be the best English version of Hongloumeng abroad.
The great feature of this version is that it crosses cultural boundaries and presents it to British people in British original flavor. To readers, it’s pleasant to read his version. There are many creative movements during the reading. However, there many literary critics hold that Hawkes used too much domestication of foreign texts, which leads too much unfaithful translation of the source language and its original cultures. This thesis reanalyses Hawkes’version based on Venuti’s cultural translation principles and, from the culture-exchanging angle, reveals that cultural differences are the deep reason why this version is so controversial and also reveals the great effect of cultural differences on literary translation, cultural exchange and the integration of global culture.
Chapter Two is mainly the analysis on Hawkes’version under the Venuti’s cultural translation principles. The analysis can be mainly divided into four parts: domestication and poetry translation, foreignization and the translation of names and appellations, cultural acceptance and language features and the ethics of translation and religious cultures.
There are abundant beautiful poems in Hongloumeng. These poems are not only the expression of the characters’talents, but also the essential part across the whole book. What is more important is that these beautiful poems have deeply implied meanings, as these poems imply different characteristics of the characters and the developments of their fates. Thus, the importance and significance of these poems are as a matter of course. Hawkes adopted domestication to translate these poems, In order to create the aesthetic feelings of meter of the English poetry.
Although these techniques led to many unfaithful translations of the original texts both on the syntax and the meter, it makes the most efficient translation for the readers who do not understand Chinese and never read the original text. Some of his rewritten translation gives the same feelings to foreign readers who could not understand the artistic conception of the Chinese classic poetry. This is the unique feature of Hawkes’version.
Most of the other versions of Hongloumeng adopt liberal translation to translate the characters’names and appellations. The effects of this technique seem nondescript and puzzled. This kind of translation cannot convey the ideas intended. However, in Hawkes’version, he comprehensively utilized domestication and foreignization in translating the characters’’names and appellations. He translated the names and appellations according to different implicit meaning and status of the characters. Therefore Hawkes’translation is much more conforms much more to the essence of the original texts.
In the process of culture exchanging, the final purpose of literary translation is try to make the literary treasures of the source language acceptable by the target language readers. Then it comes down to the problem of cultural acceptance under Venuti’s cultural translation principles. The most successful aspect of Hawkes’version is that the language he used mostly rather conforms to the language usage of English-using countries.
Since that culture has its own period features in different periods. Each time’s culture has its unique characteristics. The translator must think over the readers’recipient, abilities and their tastes, i.e. the time’s historical and cultural backgrounds of its time. To recognize this, it is not difficult for us to understand why Hawkes made some rewriting and recreation during his translation. Those treatments make his version much more suitable for the flavor and the appreciation values of that time’s target language, and it’s more beneficial for the spread of versions under that cultural atmospheres at that time.
The most controversial part of Hawkes’version is that he chose foreignization strategy to translate the religious cultures in the original texts. There is no doubt to that this is the vital failure of this version. However, back to Hawkes’times, the target-language people had very strong and stubborn rejection to foreign religious beliefs. The phenomenon that people generally reject to different views existed in that times’western countries, which was called“the scandal of translation”by Venuti.
The third chapter goes to the discussion of the vital significance of the reanalysis on Hawkes’English version The Story of the Stone under the Venuti’s cultural translation principles to the culture exchanges and the integration of global culture.
Hongloumeng, such a magnificent novel of Chinese literature can really get out of the“country gate”and is recognized and be accepted by foreign literary circles and literary critics. Its success is no doubt attributed to great English versions translated by various translators. As the most commonly-used international language, English is the firstly-chosen from the target languages in literary translations. However, there are great cultural differences between the English-speaking countries and eastern countries, especially China a country with an ancient civilization. These great cultural differences make literary translation much more difficult and also lead to a lot of controversial issues of different versions of literary works. Then so many translation principles and strategies are used, such as domestication and foreignization, functional equivalence theory and so on. However, translation is not only the simple mutual-transformation and communication method between different languages, but what’s more is that it is the main vital medium of communication, mutual-understanding and integration between different cultures. Translation ought to be a kind of two-way exchange, a kind of equal conversation and mutual-understanding and cooperation. When doing translation work, translators must fully understand the cultural differences between the source language and the target language, in order to avoid the misunderstanding and ambiguities caused by cultural differences. And translators must also fully recognize the huge direct effects on cultural differences to the qualities of versions and their spared effects.
Similarly, when doing translation critics, especially literary critics, one must fully realize the influences of cultural-differences on a version from culture exchanging angle. It is rather important to judge the value of a version from a over-rounded objective way, instead of commenting on the translator’s purpose only from whether the translation is faithful to the source language and its culture or not. That’s the important guiding significance of the analysis of Hawkes’English version under the Venuti’s cultural translation principles on the literary translation criticism.
The third part is the conclusion.
The conclusion is to make a generalization of the whole thesis, and at the same time clearly points out the breakthrough made on the basis of the materials and academic studies by previous scholars and critics as well as the significances and value of the thesis in modern society.
作为中国古典四大名著之一的《红楼梦》真实地描绘出了当时的现实生活。它既是当时整个社会面貌的缩影,也是当时社会整个精神文化的缩影。作为一部百科全书式的作品,《红楼梦》囊括了关于宗教、政治、经济、文化、社会生活等多方面的知识。这样一部文学巨著能够走向世界,为外国读者和学者广为认知,在很大程度上是受益于英文译本的推广。迄今为止,对《红楼梦》英文译本的评论仍然是一个热点。其中倍受争议和关注的便是大卫·霍克斯的英文译本The Story of the Stone。目前文学翻译评论界主要研究和争论的是霍克斯在翻译过程中过多的使用了“归化”外国文本的手法,认为这种做法导致了译本中有太多不忠实于源语言和源语言文化之处。
本文以美国著名翻译理论家劳伦斯·韦努蒂的文化翻译观为理论基础,从文化交流的角度出发,分析研究霍克斯对红楼梦一书中人物姓名称谓的翻译、诗词的翻译以及宗教文化等内容的翻译所做的处理,追寻其译本倍受争议的深层文化原因。以期揭示文化差异在文学翻译和文化交流与传播方面的重大影响和对全球文化融合的深远意义。
本文由引言、正文和结论三部分组成。
引言部分主要介绍了研究的状况,本论文所采取的研究方法,研究的理论基础,研究的目的、创新之处及研究的意义所在。
第二部分为本文的正文部分,共分三章。
第一章主要是对《红楼梦》原著、作者及其文化、文学地位和霍克斯版英译本的简述。
《红楼梦》作为中国古典四大名著中最具文化特色的一部作品,其内容囊括了众多关于宗教、政治、文化等方面极具中国古典特色的文化元素。正是这些具有当时文化特色的内容成了翻译工作的难中之难。霍克斯版红楼梦英文译本是迄今为止在国外反响最好的英文译本。该版本最大的特点是实现了译本的英语母语文学特质,较好地实现了中西文化翻译对接。霍版英译本才华横溢,读起来如行云流水,有不少创造性的灵动闪光。然而更多的是评论界对该版本一味追求“归化”外国文本,有太多不忠于原著之处的批评。本论文的观点是从文化交流角度出发,在韦努蒂的文化翻译观理论视角之下去重新审视霍版译本,就不难揭示出导致霍版译本招来如此非议的深层文化原因—也就是不同文化背景下的文化差异对文学翻译和文化交流、文化融合的巨大影响。
第二章主要是在韦努蒂的文化翻译观理论指导下,从归化与诗词翻译、异化与人物姓名及称谓翻译、翻译的文化认同与语言特色、以及宗教文化内涵与翻译的伦理观几个方面对霍版英译本进行解析。
《红楼梦》一书中有很多让人过目不忘,经久流传的精妙诗词。这些诗词不仅描摹出人物的才华和作者本人文采的体现,更是穿引全篇故事的纲骨。更重要的是,这些优美的诗词都寓意深刻,暗示了书中人物不同的个性和命运。霍克斯在翻译这些诗词时多采用了归化的翻译手法,以力求达到英文诗歌的韵律美感。虽然译本中的这些处理无论是句法上还是韵律上都不那么忠实于原文,但是对于不懂中文及从未读过原著的外国读者来说,这种处理却有其收效卓著的独到之处。霍克斯的一些改写式的翻译处理让无法体味中国古诗词意境的外国读者得以体会到相似的效果。这也可以说是霍版的一个独到的成功之处。以往很多译本在翻译《红楼梦》书中众多人物的姓名和称谓时多采用了意译的处理方法。这种处理方法呆板僵硬,译文读起来晦涩难懂让人摸不着头脑。霍克斯则是按照不同人物姓名的寓意结合其身份地位,综合的运用了归化和异化两种翻译手法,所取得的效果颇为符合原著的精髓。
在文化交流过程中,进行文学翻译的最终目的便是要使源语言文学作品中所承载的文化内涵被目的语言的受众也就是读者所认可和接受。这就涉及到了韦努蒂文化翻译观理论所提出的文化认同问题。霍克斯版《红楼梦》最为成功之处就是该译本所使用的语言绝大多数都是极其符合通用英语语言国家的语言习惯的。语言是文化的承载体,同时文化是带有其特定时代特征的。一个时期的文化都带有该时期所不同于其他时期的独有的特色,文学作品正是这些文化特色的集中体现和传递载体。译者在对所选文本进行翻译处理时,必须考虑到读者的接受能力和口味,也就不能不考虑该作品所处的历史文化背景和时代因素。基于这些考虑,就不难解释霍克斯在翻译《红楼梦》时所做的一些改写和再创作了。这些处理使得他的译本更加符合当时的目的语言的审美价值观,也更有利于该译本在当时文化氛围下的传播。
人们对霍克斯版英译本争议和批判最多的就是他对原著中宗教文化元素的异化翻译处理。不得不承认这的确是霍版译本的一处致命硬伤。然而,就霍版译本所处的时代背景来看,当时的目的语言文化氛围对异域宗教信仰和文化有相当强烈和顽固的排斥思想,这正是在当时的西方国家所普遍存在的被韦努蒂称为“翻译丑闻”的排斥异己的翻译伦理观现象。
第三章主要阐述在韦努蒂的文化翻译观理论的指导下,从文化交流和全球文化融合的角度来解析霍版红楼梦英译本的意义。
像《红楼梦》这样一部中国古典文学史上的辉宏巨著能够真正地走出国门为广大的外国文学界乃至文学评论界认知和关注,正是借助于好的英文译本来实现的。英语作为国际通用语言,在文学翻译领域是最为首选使用的目的语言。然而通用英语的西方国家和东方国家,尤其是和像中国这样的文明古国之间存在着巨大的文化差异。这些文化差异导致文学作品的翻译难点重重,同时也給众多译本带来了诸多争议。归化与异化理论、功能对等理论以及“信、达、雅”等诸多翻译理论和技巧都被拿来作为翻译评论的指导原则。然而翻译不仅仅是不同语言之间的相互转换和沟通,更是语言所承载的不同文化之间的交流与融合的重要渠道。翻译应该是一种双向的交流,平等的对话,应该是一种相互的理解合作。在进行翻译的过程中,译者应当充分的了解和掌握源语言和目的语言之间的文化差异,从而避免由文化差异而引起的误解和歧义。翻译从业人员应当充分认识到文化差异对译本质量和传播效果的直接而巨大的影响。同样,在进行翻译评论,尤其是文学翻译评论的时候,更应当看到文化交流与传播角度下文化差异对一个译本的影响,从而更为客观全面的去品评一个译本的成功与否,而不仅仅从完不完全忠于原著的单一角度去解析一个译本,甚至一个译者的用心。
第三部分是本论文的结论部分。在对全文进行总述的同时,指出本论文在总结、吸收前人研究资料的基础上所做出的突破,并阐述了本论文的现代意义及研究的社会价值所在。
Born in a big landlord family of a hundred—year history, Cao Xueqin, who created this pinnacle of the classical Chinese novels after he suffered the bitterness caused by his family’s decline. He deeply recognized the fickleness of the world, and got more sober understandings of the society and life. Hongloumeng one of the greatest novels of Chinese literature, costs Cao Xueqin decades for rereading and five times’rewriting, which is a masterpiece of Chinese vernacular literature and one of China’s Four Great Classical Novels. As one of the four great ancient classical novels, Hongloumeng depicts the true reality of life at his time. It is not only a microcosm of the landscape, but also of the spiritual and cultural states of the whole society.
Hongloumeng is regarded as a piece of encyclopedic work, which includes varieties of elements such as religions, politics, cultures and social life, etc. Such a great work, which can truly be world widely recognized by most foreign readers and scholars; its success should attributed to the popularization of its English versions.
So far, the literary translation criticisms of English versions of Hongloumeng are still hot points, especially of The Story of the Stone that translated by David Hawkes.
Currently, the literary translation criticisms of Hawkes’English version of Hongloumeng mainly focus on his over usage of domestication of foreign texts. They hold that such strategy makes the version have too many unfaithful translations from the source language and its culture.
This thesis is theoretically based on American translation theorist Lawrence Venutis’cultural translation principles. From the culture-exchanging angle, the thesis analyses and researches the translation strategies that Hawkes adopted when translating the characters’names and appellations, poems and religious cultures of the original texts. Through these analyses the thesis tries to find out the deep cultural reasons why Hawkes’English version of Hongloumeng is so controversial, in order to reveal that cultural differences have very important and deep effects on the literary translation and the integration of global culture.
The thesis consists of three parts: introduction, the main body and conclusion.
The introduction offers a brief survey of the study on the works, the approaches the author resorts to, the main translation principles, the purpose, the innovation and the significance of this thesis.
The second part is the main body comprised of three chapters.
Chapter One generally introduces the original story and its cultural influence and literature status, its author—Cao Xueqin, and the English version by David Hawkes.
Hongloumeng is a masterpiece of Chinese vernacular literature and one of China’s Four Great Classical Novels. It is a piece of encyclopedic work that includes varieties of cultural elements such as religions, politics, cultures and social life, etc. It is just these cultural elements that results into the difficulty in translation. The English version by David Hawkes is considered to be the best English version of Hongloumeng abroad.
The great feature of this version is that it crosses cultural boundaries and presents it to British people in British original flavor. To readers, it’s pleasant to read his version. There are many creative movements during the reading. However, there many literary critics hold that Hawkes used too much domestication of foreign texts, which leads too much unfaithful translation of the source language and its original cultures. This thesis reanalyses Hawkes’version based on Venuti’s cultural translation principles and, from the culture-exchanging angle, reveals that cultural differences are the deep reason why this version is so controversial and also reveals the great effect of cultural differences on literary translation, cultural exchange and the integration of global culture.
Chapter Two is mainly the analysis on Hawkes’version under the Venuti’s cultural translation principles. The analysis can be mainly divided into four parts: domestication and poetry translation, foreignization and the translation of names and appellations, cultural acceptance and language features and the ethics of translation and religious cultures.
There are abundant beautiful poems in Hongloumeng. These poems are not only the expression of the characters’talents, but also the essential part across the whole book. What is more important is that these beautiful poems have deeply implied meanings, as these poems imply different characteristics of the characters and the developments of their fates. Thus, the importance and significance of these poems are as a matter of course. Hawkes adopted domestication to translate these poems, In order to create the aesthetic feelings of meter of the English poetry.
Although these techniques led to many unfaithful translations of the original texts both on the syntax and the meter, it makes the most efficient translation for the readers who do not understand Chinese and never read the original text. Some of his rewritten translation gives the same feelings to foreign readers who could not understand the artistic conception of the Chinese classic poetry. This is the unique feature of Hawkes’version.
Most of the other versions of Hongloumeng adopt liberal translation to translate the characters’names and appellations. The effects of this technique seem nondescript and puzzled. This kind of translation cannot convey the ideas intended. However, in Hawkes’version, he comprehensively utilized domestication and foreignization in translating the characters’’names and appellations. He translated the names and appellations according to different implicit meaning and status of the characters. Therefore Hawkes’translation is much more conforms much more to the essence of the original texts.
In the process of culture exchanging, the final purpose of literary translation is try to make the literary treasures of the source language acceptable by the target language readers. Then it comes down to the problem of cultural acceptance under Venuti’s cultural translation principles. The most successful aspect of Hawkes’version is that the language he used mostly rather conforms to the language usage of English-using countries.
Since that culture has its own period features in different periods. Each time’s culture has its unique characteristics. The translator must think over the readers’recipient, abilities and their tastes, i.e. the time’s historical and cultural backgrounds of its time. To recognize this, it is not difficult for us to understand why Hawkes made some rewriting and recreation during his translation. Those treatments make his version much more suitable for the flavor and the appreciation values of that time’s target language, and it’s more beneficial for the spread of versions under that cultural atmospheres at that time.
The most controversial part of Hawkes’version is that he chose foreignization strategy to translate the religious cultures in the original texts. There is no doubt to that this is the vital failure of this version. However, back to Hawkes’times, the target-language people had very strong and stubborn rejection to foreign religious beliefs. The phenomenon that people generally reject to different views existed in that times’western countries, which was called“the scandal of translation”by Venuti.
The third chapter goes to the discussion of the vital significance of the reanalysis on Hawkes’English version The Story of the Stone under the Venuti’s cultural translation principles to the culture exchanges and the integration of global culture.
Hongloumeng, such a magnificent novel of Chinese literature can really get out of the“country gate”and is recognized and be accepted by foreign literary circles and literary critics. Its success is no doubt attributed to great English versions translated by various translators. As the most commonly-used international language, English is the firstly-chosen from the target languages in literary translations. However, there are great cultural differences between the English-speaking countries and eastern countries, especially China a country with an ancient civilization. These great cultural differences make literary translation much more difficult and also lead to a lot of controversial issues of different versions of literary works. Then so many translation principles and strategies are used, such as domestication and foreignization, functional equivalence theory and so on. However, translation is not only the simple mutual-transformation and communication method between different languages, but what’s more is that it is the main vital medium of communication, mutual-understanding and integration between different cultures. Translation ought to be a kind of two-way exchange, a kind of equal conversation and mutual-understanding and cooperation. When doing translation work, translators must fully understand the cultural differences between the source language and the target language, in order to avoid the misunderstanding and ambiguities caused by cultural differences. And translators must also fully recognize the huge direct effects on cultural differences to the qualities of versions and their spared effects.
Similarly, when doing translation critics, especially literary critics, one must fully realize the influences of cultural-differences on a version from culture exchanging angle. It is rather important to judge the value of a version from a over-rounded objective way, instead of commenting on the translator’s purpose only from whether the translation is faithful to the source language and its culture or not. That’s the important guiding significance of the analysis of Hawkes’English version under the Venuti’s cultural translation principles on the literary translation criticism.
The third part is the conclusion.
The conclusion is to make a generalization of the whole thesis, and at the same time clearly points out the breakthrough made on the basis of the materials and academic studies by previous scholars and critics as well as the significances and value of the thesis in modern society.
引文
Cao Xueqin . The Golden Days (The Story of the Stone, or The Dream of the Red Chamber, Vol. 1) . David Hawkes,, Penguin Classics . 1973-12
Hawkes, David, trans. The Story of the Stone [Z]. By Cao Xueqin. Harmoudsworth: Penguin, 1973-1980(3)
Jeremy Munday.2001. Introducing Translation Studies: Theories and applications. London and New York: Routledge.
Munday , Jeremy. Introducing translation studies: Theories and Applicatiions . London/ New York: Routledge, 2001
Munday, Jeremy(2001.) Introducing translation studies: theories and applications/London: Routledge.
Newmark, Peter. Approaches to Translation. Pergamon Press. 1982
Newmark, Peter. A Textbook of Translation. Prentice Hall International (UK) 1998
Nida, Eugene A. Language, Culture and Translation. Shanghai Foreign Language Education Press. 1981
Nida, Eugene A. Toward a Science of Translation, Leiden: Brill 1964
Nida, Eugene. 2001. Language and Culture-Contexts in Translation. Shanghai: Shanghai Foreign Language Education Press.
Nida, Eugene A. Language, Culture and Translation. Shanghai Foreign Language Education Press. 2005
Nida, Eugene A. Toward a Science of Translation, Leiden: Brill 1964
Newmark, Peter. Approaches to Translation. Pergamon Press. 1982
Shuttleworth, M. & M. Cowie. 1997. Dictionary of Translation Studies. Manchester, UK: St Jerome Publishing
David Hawkes, The Story of the Stone, ~ Cao Xueqin (作者), David Hawkes (译者) Penguin Group 1977
Dvid Hawkes , The Story of the Stone, The Volume II The Crab-Flower Clud , ~ Cao Xueqin (作者), Penguin Group 1977
Dvid Hawkes , The Story of the Stone, The Warning Voice: The Story of the Stone, Chapters 54-80 (平装) ~ Cao Xueqin (作者), David Hawkes (译者) , PenguinClassics .1981-1
Venuti , Lawrence. The Translator’s Invisibility: A History of Translation. London/New York: Routledge. 1995
Venuti , Lawrence. The Scandals of Translation: Towards an ethics of Difference. London/New York: Routledge.1998
Venuti, Lawrence.“Strategies of Translation”in Mona Baker Routledge
Venuti, Lawrence. 1995. The Translator‘s Invisibility: A History of Translation. London & New York: Routledge.
Venuti, Lawrence.“Strategies of Translation”in Mona Baker Routledge Encyclopedia of Translation Studies. London and New York: Routledge. 1998
Xu Jianping, Zhang Rongxi, 2002. Domestication and Foreignization in Cross-Cultural Translation , in China Translation, Vol.
曹雪芹著.脂砚斋批评本红楼梦(上下)[M].岳麓出版社,2006
曹雪芹,高鹗.《红楼梦》(套装上下册)中国艺术研究院红楼梦研究所[M].人民文学出版社, 2008
冯庆华.母语文化下的译者风格[M].上海外语教育出版社, 2008.
冯亦代.一九九翻译界的一场大辩论[J].翻译学术会议:外文中译研究与探讨,1998(1)
郭建中.文化与翻译[J].中国对外翻译出版公司, 1999
郭建中.当代美国翻译理论[M].武汉:湖北教育出版社,2000.
郭建中.翻译中的文化因素:异化与归化[J].外国语, 1998(2).
刘亮编著.红楼梦诗词赏析[M].西安三秦出版社, 2008.
刘军平.西方翻译理论通史[M].武汉大学出版社, 2009
刘世聪.红楼梦翻译研究论文集[M].南开大学出版社, 2004.
孙致礼.坚持辨证法,树立正确的翻译观[J].解放军外国语学报,1996(5).
谭哉喜.西方翻译简史[M].北京:商务印书馆,1991
韦努蒂.翻译与文化身份的塑造.査正贤，译∥许宝强，袁伟选编.语言翻译的政治[M].北京:中央编译出版社,2001
王士超,李永田.红楼梦诗词鉴赏[M].北京出版社, 2004
王宁.文化研究语境下的翻译研究[J].外语与翻译,1998(2).
王宁.全球化与文化:西方与中国[M].北京大学出版社, 2002.
徐丹.文化融合中的语言翻译问题[J].中国翻译,1998(3).
Hawkes, David, trans. The Story of the Stone [Z]. By Cao Xueqin. Harmoudsworth: Penguin, 1973-1980(3)
Jeremy Munday.2001. Introducing Translation Studies: Theories and applications. London and New York: Routledge.
Munday , Jeremy. Introducing translation studies: Theories and Applicatiions . London/ New York: Routledge, 2001
Munday, Jeremy(2001.) Introducing translation studies: theories and applications/London: Routledge.
Newmark, Peter. Approaches to Translation. Pergamon Press. 1982
Newmark, Peter. A Textbook of Translation. Prentice Hall International (UK) 1998
Nida, Eugene A. Language, Culture and Translation. Shanghai Foreign Language Education Press. 1981
Nida, Eugene A. Toward a Science of Translation, Leiden: Brill 1964
Nida, Eugene. 2001. Language and Culture-Contexts in Translation. Shanghai: Shanghai Foreign Language Education Press.
Nida, Eugene A. Language, Culture and Translation. Shanghai Foreign Language Education Press. 2005
Nida, Eugene A. Toward a Science of Translation, Leiden: Brill 1964
Newmark, Peter. Approaches to Translation. Pergamon Press. 1982
Shuttleworth, M. & M. Cowie. 1997. Dictionary of Translation Studies. Manchester, UK: St Jerome Publishing
David Hawkes, The Story of the Stone, ~ Cao Xueqin (作者), David Hawkes (译者) Penguin Group 1977
Dvid Hawkes , The Story of the Stone, The Volume II The Crab-Flower Clud , ~ Cao Xueqin (作者), Penguin Group 1977
Dvid Hawkes , The Story of the Stone, The Warning Voice: The Story of the Stone, Chapters 54-80 (平装) ~ Cao Xueqin (作者), David Hawkes (译者) , PenguinClassics .1981-1
Venuti , Lawrence. The Translator’s Invisibility: A History of Translation. London/New York: Routledge. 1995
Venuti , Lawrence. The Scandals of Translation: Towards an ethics of Difference. London/New York: Routledge.1998
Venuti, Lawrence.“Strategies of Translation”in Mona Baker Routledge
Venuti, Lawrence. 1995. The Translator‘s Invisibility: A History of Translation. London & New York: Routledge.
Venuti, Lawrence.“Strategies of Translation”in Mona Baker Routledge Encyclopedia of Translation Studies. London and New York: Routledge. 1998
Xu Jianping, Zhang Rongxi, 2002. Domestication and Foreignization in Cross-Cultural Translation , in China Translation, Vol.
曹雪芹著.脂砚斋批评本红楼梦(上下)[M].岳麓出版社,2006
曹雪芹,高鹗.《红楼梦》(套装上下册)中国艺术研究院红楼梦研究所[M].人民文学出版社, 2008
冯庆华.母语文化下的译者风格[M].上海外语教育出版社, 2008.
冯亦代.一九九翻译界的一场大辩论[J].翻译学术会议:外文中译研究与探讨,1998(1)
郭建中.文化与翻译[J].中国对外翻译出版公司, 1999
郭建中.当代美国翻译理论[M].武汉:湖北教育出版社,2000.
郭建中.翻译中的文化因素:异化与归化[J].外国语, 1998(2).
刘亮编著.红楼梦诗词赏析[M].西安三秦出版社, 2008.
刘军平.西方翻译理论通史[M].武汉大学出版社, 2009
刘世聪.红楼梦翻译研究论文集[M].南开大学出版社, 2004.
孙致礼.坚持辨证法,树立正确的翻译观[J].解放军外国语学报,1996(5).
谭哉喜.西方翻译简史[M].北京:商务印书馆,1991
韦努蒂.翻译与文化身份的塑造.査正贤，译∥许宝强，袁伟选编.语言翻译的政治[M].北京:中央编译出版社,2001
王士超,李永田.红楼梦诗词鉴赏[M].北京出版社, 2004
王宁.文化研究语境下的翻译研究[J].外语与翻译,1998(2).
王宁.全球化与文化:西方与中国[M].北京大学出版社, 2002.
徐丹.文化融合中的语言翻译问题[J].中国翻译,1998(3).