从伽达默尔的合法偏见论看文学翻译中的创造性叛逆  

On Creative Treason in Literary Translation from the Perspective of Gadamer's Theories of Legitimate Prejudice

作　　者：谭福民[1] 向红[1] 

机构地区：[1]湖南师范大学外国语学院,湖南长沙410081

出　　处：《湖南科技大学学报（社会科学版）》2014年第5期105-109,共5页Journal of Hunan University of Science and Technology(Social Science Edition)

基　　金：湖南省社科课题(11YBA083);中国博士后基金课题(2012M511727)

摘　　要：西方哲学诠释学的主要代表人物伽达默尔提出了以合法偏见论为基础的哲学诠释学体系。他认为,是"合法的偏见"构成了理解的历史性因素,而理解的历史性和文本意义的开放性会不可避免地导致创造性翻译。埃斯卡皮更是明确提出,翻译就是一种创造性叛逆。好的文学翻译确实也应该是一种创造性叛逆。在翻译过程中,创造性叛逆表现为翻译主体在某种明确的再创作动机的偏见驱使下的创造性行为,表现在对原作的能动的转述和转换。当然,由于受源语和目的语中语言文化规范的双重制约,翻译的创造性叛逆并非是没有限度和范围的,而应是通过译者与文本之间的不断对话,使个人视界与历史视界达到最大程度的融合。Hans-Georg Gadamer,the main figure of Western philosophical hermeneutics,proposed the philosophical hermeneutics system which was based on the legitimate prejudice. He held that a legitimate prejudice constituted the historically-effected consciousness. Historically-effected consciousness and openness of the textual meaning would inevitably lead to creative interpretation. Escarp put explicitly that translation was a kind of creative treason. Good literature translation works should also be a kind of creative treason. In the process of translation,creative treason is shown as the flexible retelling of the source text by a translator who is driven by a clear and rewriting motivation. Under the dual constraints of language and cultural norms from the source language and the target language,creative treason in translation has its own limit and scope,and it is a continuous interaction between the translator and the text,making the personal horizon and historical horizon achieve the maximum fusion.

关 键 词：文学翻译 创造性叛逆 哲学诠释学 伽达默尔 合法偏见论 

分 类 号：H059[语言文字—语言学]