“诗哲之争”视域中的《伊索寓言》翻译  

On the Translation of Aesop's Fables from the Perspective of Controversy of Poem and Philosophy

作　　者：王定安[1] 王晓凤[2] 

机构地区：[1]浙江工业大学人文学院,浙江杭州310023 [2]浙江工业大学外国语学院,浙江杭州310023

出　　处：《浙江工业大学学报（社会科学版）》2013年第4期377-381,共5页Journal of Zhejiang University of Technology：Social Sciences

基　　金：浙江省社科规划项目(12JCWW08YB)

摘　　要：《伊索寓言》自明末被利玛窦部分地译入中国起,至林纾的译本,被一再改写以传达神学或童蒙教育的主张;直到周作人,反对将文学服务于外在教化的目的。文章认为周作人之所以一反前译作法而提出这一主张,独立文学观是构成他翻译的策略性原因,是将西方反逻各斯思潮以反文以载道的形式在中国语境下展开。这些译者无论是执着于道,还是执着于文,其翻译实践及效果恰恰与其主张相背离。文章通过这些不同译本,浅析译者受限的主体性空间。From Matteo Ricci to Lin Shu, Aesop＇s Fables were either partly or fully translated into Chinese, which had been rewritten to convey theological or enlightening ideas. Zhou Zuoren opposed the use of literature as a tool in the service of external enlightenment. This paper argues that it is the independent literary view that constitutes the reason of his translation strategies. He developed west- ern anti-logos thoughts in the way of ＂Wen＂ against ＂Dao＂ in the Chinese context. However, they insisted either on ＂Wen＂ or ＂Dao＂, their practice and effect diverted to the direction opposite to their intention. These different versions reflect the restricted subjectivity of the translators.

关 键 词：逻各斯 《伊索寓言》 诗哲之争 文以载道 周作人 

分 类 号：I052[文学—文学理论]