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1、汉英翻译：各种文体的翻译- 散文、论说文的翻译I 提示原文来源师说作者为韩愈（唐，768-824）。原文语篇选自吴功正主编，1987年,古文鉴赏辞典。南京：江苏文艺出版社。译文来源(1) 译文1选自戴抗选、谢百魁译，1996年,中国历代散文一百篇。北京：中国对外翻译出版公司。(2)译文2选自中国文学出版社编, 1998年，中国文学古代散文卷汉英对照,外语教学与研究出版社。(3 )译文3为罗经国译，选自英语学习2003年第9期。（注；译文1、2、3因原文版本差异而引起的译文差异不在全面分析之列。）语体特征与翻译策略（1） 篇章 师说是一篇文字短、逻辑性强、结构严谨的议论文。文章从正反两个方面论述
2、了从师之道，是针对当时社会上“耻于从师”的不良风气而作的。文章先以“师者所以传道、授业、解惑” 肯定了师的作用，继而又从“闻道有先后”的角度说明从师不应有贵贱长幼之分。 （2）句式 古代汉语的文章多使用短句，很少使用长句。不过韩愈文章中的长句却比同时代的人突出。在英语中，长句的使用可以增加文体的正式性、严肃性和科学性，而长句的这种文体作用同样也存在于汉语之中。这都是因为长句更便于表达严密的逻辑或缜密的思想。师说一文虽然突出地使用过长句，但是其句式在总体上都具长短相间的特点，以凸显其行文的灵活与变化，增加其文章的气势与说服力。 （3）语义 作为古代散文的开派人物，韩愈重视文章主旨的新创见，叙述的
3、新见解，语言的新技法。后人在评价韩愈在语言的继承和发展上贡献尤其卓越。“唯陈言之务去”，变成在学习唐宋古文创作在语言上的一条标准。与其他古代散文家相比，韩愈的文章语言特点之一是：一般比较少使用虚字，文句在大体整齐的前提下，又具有长短错落、韵白相间的多样美。（4）翻译策略 对偶结构是汉语话语组织的一种重要形式，也汉语文字所特有的技巧。早在六朝时期，骈文就是词句整齐对偶的文体。到了唐代，汉语对偶就发展到了相当高的水平。韩愈为唐宋8大散文家之一，文章中自然多使用对偶，并且骈散相糅，师说中也是如此。所以翻译师说时应该注意到文章中的对偶句，遇到对偶句时应该尽量运用Antithesis去对应。 总体上看，
4、译文1使用的翻译策略都比较恰当地体现了原文的风格或美学追求。 II 译法要点3.1自然段落的划分 3.2不妥的合译3.3选词：哲学的角度 3.4设问与Rhetorical Question 3 .5对偶与Antithesis 3.6 顺译：SVOC主语从句句 3.7 排比与Parallelism 3.8变通：转换（名词形容词） 3.9变通：叙事与表态 3.10顺译：SC复句 3.11变通：重构 3.12句群的划分 3.13变通：代词 3.14直译：数字的模糊性 3.15风格：情态动词need 3.16原文断句与译文断句III 原文与译文【原文】师 说古之学者必有师。师者，所以传道、受业、解惑也
5、。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
6、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。【译文】译文1On TeachersAncient scholars certainly had teachers. A tea
7、cher is one who passes on the truth, imparts knowledge and solves puzzles. Man is not born with knowledge. Who can deny that he has puzzles? These would remain unsolved, should one refuse to be instructed by teachers.The men born before me surely know the truth before me, so I respect them as teache
8、rs, whereas those born after me may also know the truth before me, I likewise respect them as teachers. It is the truth that I endeavor to learn. Need I know beforehand whether my teacher was born earlier or later than I? Therefore, no distinction should be made between the noble and the humble or b
9、etween the young and the old. Where lies the truth, there is a teacher.Alas, it is a long time since the admirable tone of respecting teachers ceased to pass on! How hard it would be to expect a man to be free of puzzle! Sages in old times outstripped by far the ordinary people. Nevertheless, they h
10、ad teachers and asked them questions. Nowadays the multitude, though much inferior to sages, are ashamed of being instructed by teachers. As a consequence, sages become more sage, and ignoramuses more ignorant. The wisdom of the former and the stupidity of the latter-are they not all caused by this?
11、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. How wrong they must be! The teachers of their children only show them how to read a book sentence by sentence, not to be mentioned in the same breath as those
12、 whom I refer to as passing on the truth and solving puzzles. 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.Physicians, musicians and multifarious arti
13、sans are not ashamed of learning from each other. But among the gentlefolk the talk about the teachers and pupils would invite laughter from a gathered company. When asked about the reason, they would say, “The one is equal to the other in age and knowledge.” To be instructed by a man of low social
14、standing is regarded as a disgrace, and by a man of high official ranks as a flattery. Alas, it is only conceivable that the noble tone of respecting teachers is lost and hardly retrievable! Physicians, musicians and artisan are refused to be treated as equals by gentlefolks, yet these turn out to b
15、e less intelligent than those. Is it not strange?Sages have had no constant teachers. Confucius once learned from Tan Zi as well as from Chang Hong, Shi Xiang and Laozi, though Tan Zi and his like are not on a parity with him in wisdom. Confucius says: “Out of my two fellow-travellers one must be qu
16、alified to be my teacher.” Hence pupils are not necessarily inferior to teachers, and teachers need not always be superior to pupils. Some may know the truth earlier or later than others and each has his own professional specialty-that is all!Li Pan, aged seventeen, is fond of ancient classical writ
17、ings and has studied all the six arts and their commentaries. Not restrained by the current practice, he has learned from me. As I commend him for his being able to follow the old ways, I am writing this essay “On Teachers” for him.译文2 On TeachersSince ancient times, to learn all men must have teach
18、ers, who pass on the truth and dispel ignorance. As men are not born wise, who can be free from ignorance? But ignorant men do not find teachers, they remain ignorant for ever. Some teachers may be born before me and have learned the truth before me; I should therefore learn from them. Some may have
19、 been born after me, but learned the truth before me; I should also learn from them. As I seek the truth, I need not worry whether my teacher is my senior or junior. Whether he is noble or common, older or younger, whoever knows the truth can be a teacher.Alas, since men have long ceased learning fr
20、om teachers it is hard not to be ignorant. 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. That is why sages become more sage, while fools more foolish. No doubt this is what mak
21、es some sages and others fools.A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. All a childs teacher can do is give him a book and tell him how to read it sentence by sentence. This is not the teacher I have in mind who can pass on the
22、 truth and dispel ignorance. 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.Physicians, musicians and artisans are not ashamed to learn from each other. But if one of the literati calls another man his teache
23、r and himself pupil, people will flock to laugh at him. If you ask why, they will reply that the men are roughly equal in age and understanding. If one has a low social status, it is humiliating; if one is a high official, it looks like flattery. Clearly, to learn from a teacher is old-fashioned. Ph
24、ysicians, musicians and artisans are despised by gentlemen, yet they seem to be more intelligent. Is this not strange?A sage has more than one teacher. Thus Confucius learned from Tan Zi, Chang Hong, Shi Xiang and Lao Dan. Men like Tan Zi were inferior to Confucius, yet Confucius said, “Out of three
25、 men, there must be one who can teach me. ” So pupils are not necessarily inferior to their teachers, nor teachers better than their pupils. Some learn the truth earlier than others, and some have special skills-that is all.Li Pan, seventeen, is fond of ancient literature, and has studied the six ar
26、ts, the classics and the commentaries, not confining himself to what is in vogue today. He has studied with me, and as I admire his respect for the old traditions I am writing this essay on teachers for him. 译文3On the TeacherIn ancient times those who wanted to learn would seek out a teacher, one wh
27、o could propagate the doctrine, impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine
28、 before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before me or after me? Therefore, it does not matter whether a person is high or low in position, young or
29、 old in age. Where there is the doctrine, there is my teacher.Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferi
30、or to them, regard learning from the teachers as a disgrace. Thus, wise men become wiser and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man.It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to le
31、arn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I dont think it wise to learn from the teacher when one doesnt know how to punctuate,
32、 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. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his “teacher” and himse
33、lf his “student”, people will get together and invariably laugh at him. If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be a disgrace for him to call the other man “teacher”, if the other mans social rank is lower t
34、han his; and it would be flattering if the other mans social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than thes
35、e people!The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi, Changhong, Shixiang, and Laodan, who were not as virtuous and talented as Confucius. Confucius said,”If three men are walking together, one of them is bound to be good enough to
36、be my teacher.” A student is not necessarily inferior to his teacher, nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other, or might be a master in his own special field.Pan, the son of Lis fam
37、ily, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six jing and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Theref
38、ore I dedicate this piece to him.IV比较分析与译法（1）师说全文3.1自然段落的划分如王力所言（1985：393）：“现代文章的书写格式，大致也是模仿西文的。”文章分段也是如此，因为古代汉语的篇章格式是不分段的，所以王力又主张：“（现代）文章除极短者外，必须分段。”古代汉语文章的现代选本基本上都添加了标点并进行了分段。就划分自然段落的目的而言，主要是为了使文章的眉目清楚，结构显豁。由于汉语典籍版本的差异，同一作者的文章出现在不同版本上时，可能会产生标点或分段的差异。就本单元的师说而言，所参考的4个版本也同样出现了标点和分段不一致的现象。这里不准备细细比较标点的
39、差异，仅仅就分段而言：戴抗选本与罗经国选本的师说都被分为4个相同的自然段，但是断句以及标点符号不尽相同；古文鉴赏辞典上给出师说与外教社选本相同，都为7个自然段，但是断句以及标点符号也不尽相同。 当我们对这样一些没有分段或者分段不一致的典籍英译时候，译者常常会根据自己对原文的认知而有所变通。如译文1为7段，译文2为6段，译文3为5段。究其原因，是因为汉语自然段落的划分较为灵活，同英语相比，有更大的随意性。但是，不管怎么说，英语的段落有两个基本要求：（一）有较为明确的中心思想（Central Thought）或意群(Unit of Thought)；（二）组成段落的句子之间须有恰当的连接。就3个译
40、文的段落划分而言，我个人倾向于译文1。 （1） 古之学者必有师。师者，所以传道、受业、解惑也。译文1 Ancient scholars certainly had teachers. A teacher is one who passes on the truth, imparts knowledge and solves difficult problems.译文2 Since ancient times, to learn all men must have teachers, who pass on the truth and dispel ignorance.译文3 In ancien
41、t times those who wanted to learn would seek out a teacher, one who could propagate the doctrine, impart professional knowledge, and resolve doubts.3.2不妥的合译原文“传道”“授业”“解惑”为3个概念：“道”，指儒家学说；“业”，指学业、专业知识；“惑”，指疑难。译文1、3分别对应为3个概念：passes on the truth, imparts knowledge and solves puzzles和propagate the doctri
42、ne, impart professional knowledge, and resolve doubts；而译文2却对应为pass on the truth and dispel ignorance这样两个概念，其中将“授业、解惑”合译为一个dispel ignorance，-译文2的这种合译是不妥的，严重地影响了原文信息的传达。原文是一篇议论文，是针对当时的学者以从师为可耻而说的。文章中所谓的“师”，不是指在学校里教课的老师，而是指给社会上学业有成就的士人或学者做老师，或给做官的当老师。唐朝的时候，反对这样的老师，认为有人敢做这样的老师，是狂人。只有韩愈不管这种风气，不怕人家的耻笑，敢于做
43、这样的老师。士人或学者在道与业方面有惑，就必须请老师来解惑。如果士人不从师学道或者在学道时有惑而不解，那么士人在学道上怎么有成就呢？所以解惑是贯穿在传道授业之中的。韩愈之所以要提出“解惑”，是因为他要驳斥当时人以从师为可耻的错误认识。文章共有8处出现了“惑”这个概念，可见这个概念的重要，它与“道”“业”一起所构成的3个层面，是对“师”的性质或功能的解释。可见，译文1、3的直译更加符合原文信息。（2） 人非生而知之者，孰能无惑？惑而不从师，其为惑也，终不解矣。译文1 Man is not born with knowledge. Who can deny that he has puzzles?
44、 These would remain unsolved, should one refuse to be instructed by teachers.译文2 As men are not born wise, who can be free from ignorance? But ignorant men do not find teachers, they remain ignorant for ever.译文3 Since no one is born omniscient, who can claim to have no doubts? If one has doubts and
45、is not willing to learn from a teacher, his doubts will never be resolved.3.3选词：哲学的角度原文“生而知之”一语，出自论语季氏：“孔子曰：生而知之者，上也。”意思是说，生下来就有知识，懂道理的人，为上等或最优秀。译文1以knowledge对应“知”，而译文2则对应为wise，译文3对应为omniscient。古汉语中的“知”是一个多义词，但主要作为两个范畴内的意义使用。第一个范畴内的意义是同源的，如作为动词的“知道”“了解”等，和作为名词的“知识”“知觉”等。第二个范畴的意义为通假“智”。论语中有几十处提到“知”，也
46、涉及到上述两类范畴的意义。例如：“知之为知之，不知为不知，是知也。”（2.17）“多见而识之，知之次也。”（7.28）“知者不惑”（9.29）“君子不可小知而可大受也，小人不可大受而可小知也。”（15.34）-这些为“知”的第一类意义。“君子一言以为知，一言以为不知，言不可不慎也。”（19.25）-句中的“知”为“知”的第二范畴的意义。译文1、3分别选用 knowledge/omniscient，是倾向于将“知”理解为第一范畴意义，译文2使用wise一词，是倾向于“知”的第二范畴意义。从孔子有关“知”的思想以及韩愈借用孔子哲学思想和所要表达的意思来看，我认为选用 knowledge/omnis
47、cient，比使用wise一词更为恰当：另外，从篇章的主题来看，韩愈在这里借用孔子的“知”，也主要是相对从师或求学而言。 不过就knowledge与omniscient这两个词而言，omniscient比knowledge更为合适，其意思是：all-knowing; knowing everything无所不知的。（见Longman 词典） 综合3个译文，建议译文修改为：As men are not born with omniscience, who can be free from puzzles? These puzzles would remain unsolved, should o
48、ne refuse to be instructed by teachers.（3） 吾师道也，夫庸知其年之先后生于吾乎？ 译文1 It is the truth that I endeavor to learn. Must I know beforehand whether my teacher was born earlier or later than I? 译文2 As I seek the truth, I need not worry whether my teacher is my senior or junior. 译文3 Since what I desire to learn is the doctrine, why should I care whether he was born before me or after me?3.4设问与Rhetorical Question汉语设问和英语rhetorical question, 都是故意掀起语言的波澜，使语势起伏不平、跌宕有力的修辞方法，无论在形式上作用上都是一致的。这种修辞方法的形式一般分提问、反诘、提问兼反诘三种：（一）提问：此类设问的特点是自问自