【作者】 袁斌业；

【导师】 张春柏；

【作者基本信息】 华东师范大学 ， 英语语言文学， 2009， 博士

【摘要】 本论文的研究对象是辛亥革命的先驱之一和著名翻译家马君武的翻译思想和翻译实践。本论文全面剖析了马君武翻译思想的内容、特色、价值，总结其翻译策略，探讨其翻译成果的价值，研判他本人作为翻译思想家和翻译家在中国翻译史中的地位。本论文共分八章。第一章为绪论。首先介绍马君武追随孙中山为推翻腐败无能的清王朝，参加辛亥革命的前期活动而进行英勇无畏的斗争和为国家的发展竭思尽力的不凡经历，然后论述马君武的东西方文化修养和著译成就、马君武其人其著译研究的现状，最后介绍本论文的研究方法、研究思路和框架、研究范围和研究材料。第二章是对马君武翻译思想的全面观照。能够体现马君武翻译思想的产物表现在两个方面：一是马君武本人的翻译作品，二是马君武本人所阐述的对翻译行为的认识、看法和观点。因此，本章首先概述马君武的翻译历程、简论其部分翻译作品，然后，根据他的翻译实践，概括出他的四种翻译思想：译者与原作者关系动态性的思想、异化和归化相融性的思想、文学翻译创造性的思想和翻译适应选择的思想。接着观照他另一部分的翻译思想，即他所阐述的对翻译行为的认识、看法和观点。这一部分的翻译思想包括：关于“翻译报国”的思想、关于“翻译与图存”关系的思想、关于翻译世界名著与国家荣誉的思想、“信”和“达”动态性的翻译标准的思想、可译性的思想、译以致用的思想、社会科学著作与自然科学著作翻译并重的思想、多层面翻译目的和单一层面翻译目的的思想、译者应以最新版本为据的思想、关于翻译与汉语科学性的思想、翻译非易事的思想、关于术语翻译的思想和译者应投入自己主观感情的思想。第三章是对马君武上述翻译思想的评价。首先，本章指出马君武以上翻译思想的三点特色：时代性、应用性和创新性。关于时代性，论文认为，马君武的翻译思想立足于当时中国国民的思想观念现实、适应救亡图存和国家建设的需要、面向中华民族的未来，具有相当程度的时代意义；关于应用性，论文指出，马君武是一个注重实践且实践经验非常丰富的翻译家，他既在文学翻译的汹涌大海中涵泳，又在科学翻译的崎岖道路上跋涉，他那些明确表述的翻译思想都是来自于他在这海洋上的搏风击浪和陆地上的披荆斩棘，因此，他的翻译思想具有极强的直接性、务实性和应用性；关于创新性，论文提出，第一，马君武关于翻译标准的思想具有某种程度的创新性。马君武对“信”和“达”的主张是对前辈译者和译论家关于翻译标准的继承，而他秉持的“‘信’‘达’孰为首，语境来定夺”则是对前辈译者和译论家关于翻译标准认识的新发展，在20世纪初年的中国译坛具有某种程度的创新性；第二，马君武关于术语翻译的思想具有某种程度的创新性。在术语翻译中，马君武主张沿用中国旧名、自创译名和借用日本人的雅驯名词，这是对前辈译者和译论家术语翻译思想的继承，而他在翻译实践中使用的音译加原文加解释、零翻译是想前辈译者和译论家术语翻译之所未想，这一部分翻译思想具有某种程度的创新性；第三，马君武关于翻译世界名著与国家荣誉的思想和多层面翻译目的和单一层面翻译目的的思想具有较大程度的创新性。从我国迄今传统翻译研究成果看，马君武的这两种翻译思想言前辈译者和译论家之未所言，具有相当程度的创新性。其次，讨论了马君武翻译思想的价值。创新性是马君武某些翻译思想的价值之一。另外，与今天我们所了解到的某些西方翻译思想相比较，马君武有些翻译思想的价值也较为明显。第一，马君武在原作者和译者关系问题上的动态观比当代西方文化学派在同一问题上的“仆主”思想有较强的解释力。在原作者和译者关系问题上持“仆主”论的西方文化学派翻译思想可以解释那些偏离原作的翻译现象，但却不能令人信服地解释那些不增不减不改写原作内容和保持形式的翻译现象，而马君武在原作者和译者关系问题上的动态观，即“仆主”论和“主仆”论，不但能令人信服地解释前者，也能有根有据地说明后者；第二，马君武关于语言层面上的异化和归化相融合的翻译思想比施莱尔马赫异化和归化相对立的思想更加符合翻译的实践。施莱尔马赫认为语言层面上的异化和归化不能混合使用。马君武通过自己的翻译实践表明，语言层面上的异化和归化不是相互排斥，水火不容的，译者完全可以把它们结合起来完成跨文化交际的任务；第三，马君武多层面翻译目的和单一层面翻译目的的思想不但比20世纪70年代才出现的西方翻译目的思想早问世半个多世纪，而且在认识上比后者较为全面。第四章是对马君武科学翻译实践的研究。马君武的科学翻译不是在真空里发生的，而是与当时的社会语境互联互动，因此本章首先介绍马君武从事科学翻译的社会语境和20世纪30年代以前我国科学翻译的概况。关于这一点，论文提出，马君武翻译西方科学著作启迪民众以摆脱亡国灭种命运和强国富民不仅是当时中国社会的客观需要，也是马君武等很多先进志士的主观愿望。正是这种客观需要和主观愿望促使马君武等时代俊彦在19世纪末和20世纪初的我国译坛上勤耕精耘，其所取得的翻译成就使西方的近代文明成果在我国得到全面的传播，使我国社会的各个领域发生全面深刻的变化。马君武本人的科学翻译既有我国当时科学翻译的特色，也有其自身的特点。其次，讨论马君武科学翻译实践中使用的策略：达旨、直译、一词多译、音译、译后加原文、音译加原文加解释、零翻译、音译零翻译的结合、沿用中国旧译名、借用日本译名、自创译名，而达旨和直译又有各种子策略；第三，探讨马君武科学翻译的价值。这包括马君武科学译作的价值和马君武达旨和直译两种翻译策略的价值。关于马君武科学译作的价值，论文提出八点：1)马君武开创的我国科学翻译史上的数个“首译”使他的科学翻译具有很高的文献价值；2)马君武的《达尔文物种由来》(卷一)和《达尔文物种原始》使国人首次了解到达尔文进化论的原貌；3)马君武的部分科学译作受到有关专家学者的好评；4)与晚清民初其他文笔古奥雅驯的译文相比，马君武的浅近文言译文更利于广泛的传播；5)马君武的部分科学译作吸引后来重译者的参考；6)马君武的部分科学译作在一些书评家心目中占有重要的分量；7)马君武的翻译实践给我们今天的翻译工作者颇多有益的启示；8)马君武的科学译作对我国读者和相关领域的发展产生了积极的影响，因为这最后一点涉及的内容比较丰富，所以论文辟专节进行讨论。在这一节的讨论中，笔者提出五点：1)马君武的进化论译作促进了进化论在中国的广泛传播；2)马君武的女权译作促进了中国近代妇女解放运动的发展；3)马君武的科学翻译促进了我国近现代科学文化的发展；4)马君武的达尔文进化论译作推进了我国生物学研究和教学事业的发展；5)马君武的科学翻译改善了晚清至抗战前中国人西学输入的格局。关于马君武达旨翻译策略的价值，论文提出两点：1)达旨在晚清民初是最佳的译介西学方式；2)达旨使我国译坛拥有一批珍贵的文化遗产。对马君武直译的价值，笔者提出四点：1)马君武式的直译是提高汉语科学性的重要手段；2)马君武式的直译有利于输入原汁原味的外来文化；3)马君武式的直译在当时对于推进中国语言的现代化具有特殊的意义；4)马君武式的直译尤其是五四以前的直译在当时具有里程碑的意义。第四是对马君武科学译作评论的评论。针对有学者提到“马君武的进化论译作信达雅兼备”、“马君武的《达尔文物种原始》是The Origin of Species的权威汉译文等观点，笔者通过对译文的具体分析提出了自己的看法。第五章是对马君武诗歌翻译实践的研究。第一是考察马君武诗歌翻译的社会语境和我国近代外国诗歌中译概况；第二是探讨马君武诗歌翻译所使用的两种策略：忠实创造性翻译和叛逆创造性翻译；第三，笔者就有学者提出的观点“马君武诗歌创作方面的创新受其诗歌翻译影响”提出看法；第四，讨论马君武译诗的价值。就此论文提出五点：1)马君武的某些译诗在我国外国诗歌翻译史上是“首译”，有珍贵的文献价值；2)马君武的译诗百多年来一直受到专家学者和译者的关注；3)马君武译诗一直受到很多专家学者的喜爱或好评；4)马君武的译诗为丰富中国近代外域诗歌中译的宝库做出了重要的贡献；5)马君武的《米丽容歌》开创了我国外国诗歌直译的先河。第五是针对胡适、柳无忌、符家钦等学者对马君武诗歌翻译评论的评论。第六章是对马君武戏剧翻译实践的研究。就如前两章那样，本章首先介绍马君武从事戏剧翻译的社会语境和我国近代外国戏剧中译的概况；第二，讨论马君武戏剧翻译的策略，这包括概括性翻译、添加、窜改、添删窜改的结合、概括性翻译加窜改、异化和归化的结合；第三，叩探马君武戏剧翻译的价值。就此论文指出这样三点：1)马君武译本既是Wilhelm Tell同时也是席勒所有作品的第一部中译本，作为这样的首译本，其价值之珍贵不言而喻；2)马君武的《威廉退尔》产生了广泛的影响。它多次重版，一直受到相关专家学者和译者的关注和赞赏；3)马君武的《威廉退尔》在鼓舞中国人民为民族解放事业而奋斗的过程中发挥了积极的作用。第七章从三个译论视角审视马君武的翻译实践。从传统翻译理论视角看，马君武的有些翻译因为背离原作，因而似乎不能算是翻译，而有些翻译因为语怪句缠，因而算不上理想的翻译，但从翻译目的论、操纵译论和译者反操纵论来看，马君武的这些翻译完全正确。第八章是结语。首先，对马君武在中国翻译史上的地位做出判断。笔者认为，无论是在翻译思想还是在翻译实践方面，马君武都做出了许多译坛人士所难以企及的成就和贡献，他的翻译思想和翻译实践在我国翻译史上占有重要的地位，他本人是当之无愧的翻译思想家和翻译家。然后，总结本论文研究的意义，指出本研究目前的局限及后续研究展望。关于本研究的意义，论文提出以下五点：1)本研究填补了中国现代翻译史研究的一个缺漏；2)本研究丰富了我国的翻译理论宝库；3)本研究有助于正本清源，纠正了关于马君武某些翻译的不当评论；4)本研究有助于我们全面地认识马君武，充实和深化了马君武的学术活动研究；5)本研究有助于当下中国译坛的译风建设。更多还原

【Abstract】 This dissertation is a study of Ma Junwu’s translation principles and practice.Itgives a relatively thorough analysis of his translation principles,their characteristicsand value.It also makes a survey of his translation methods,the value of histranslations and defines the place that he should hold in China’s translation history.There are eight chapters in this dissertation.Chapter One,“Introduction”,starts with a brief account of Ma Junwu’s career as a follower of Dr.Sun Yat-sen inhis invlovement in the activities to topple China’s last feudal monarchy in the firstdecade of the 20^th century,of his painstaking work for the new republic which existedfrom 1912 to 1949 and of his productive writings and translations that enlightened theChinese people.The account is followed by a survey of the studies on Ma Junwu as arevolutionary,a provincial governor,an educator,a writer,a poet,and a translator.Italso describes the methodology,the structure and the research materials of the currentstudy.Chapter Two gives a panoramic view of Ma Junwu’s translation principles.Someof these principles can be found in his translation works which are the embodiment ofwhat he thinks about translation,while others can be perceived in what he says aboutthe cross-cultural communication in the prefaces of his translated works,in hiswritings and in those by his friends,colleagues and other scholars.To discern thoseprinciples contained in his translated works,it is of necessity to examine hisexperiences as a translator as well as some of his translated works.In the light of histranslation practice,we can summarize his translation principles as the following fourpoints: first,the source text author and translator can play different roles in differentcontexts,to be more specific,the source text author is not a master in all cases--- he isa servant in some cases,so is the translator;second,foreignization and domesticationon the linguisitic level can be well integrated to fulfill cross-cultural communication; third,literary translation is a creative event;fourth,translation is adaptation andselection.His explicit views on translation can be summed up as thirteen points: first,to translate is to serve the country;second,to translate is to help China survive theperil of being carved up by the imperialist powers;third,to translate the foreignmasterpieces is to do credit to the translator’s motherland;fourth,faithfulness to thesource text is primary in some cases,while in other cases,it is secondary,so is theexpressiveness;fifthly,translation is possible;sixthly,to translate is to serve practicalpurposes;seventhly,equal attention should be paid to the translation of works ofsocial sciences and natural sciences from other countries;eighthly,translation purposecan be uni-dimensional and multi-dimensional;ninthly,the source text of a translatedwork should be the latest edition;tenthly,the translation of foreign works intoChinese is the best way to make Chinese as scientific a language as possible;eleventhly,translation is a tough task;twelfthly,there are a number of ways totranslate foreign names into Chinese,and thirteenthly,a translator should share his orher feelings with the characters of the source text or the source language author in thecourse of translation.Chapter Three makes comments on the aforesaid views on translation.It ispointed out that Ma Junwu’s views on translation are characterized with timeliness,practicality and creativeness.Some of his views are timely and significant becausethey meet the urgent need of China to remould the way of thinking of the Chinesepeople at that time,and to rejuvenate the nation.They are practical since they resultfrom his literary and scientific translation practice.Three of the above-mentionedexplicit views,namely the third,the fourth and part of the twelfth points,are mypersonal ideas,which,to the best of my knowledge,have not been suggested by anyother translator or scholar so far both at home and abroad.The study then moves tothe assessment of the value of some of Ma Junwu’s translation principles.Theaforementioned three points are obviously of value because they are creative.Otherpoints demonstrate their own value when they are compared with the relevant pointsof culturally-oriented translation studies in the West.First,some scholars such asSusan Bassnett and Andre Lefevere hold that to translate is to rewrite,and some others such as M.Tymoczko are of the opinion that translation is not a metaphor but ametonymy.What they actually mean is that a translator has to add,delete and rewriteto meet the cultural and political needs of the target language culture.In other words,in any translation,the translator is the master and the source language author is theservant whose only contribution is to offer the source text.This view explains andjustifies those translations in which the translator adds,deletes and rewrites at his ownwill,but fails to explain and justify those translations in which the translator servesthe source language author wholeheartedly.Ma Junwu’s view that the source languageauthor and the translator can play different roles in different contexts is capable ofexplaining both.In this sense,Ma’s view has stronger explanatory power.Second,German theologian and philosopher Friedrich Daniel Ernst Schleiermache says in hisspeech On the Different Methods of Translating that imitation and paraphrase can notco-exist in translation,or it will result in serious consequences.Here“imitation”and“paraphrase”refer to foreignization and domestication respectively on the linguisticlevel.So what Schleiermacher really means is that foreignization and domesticationon the linguistic level can not stand side by side.But Ma Junwu’s well-receivedtranslations convincingly evidences that foreignization and domestication on thelinguistic level can be integrated to accomplish the task of cross-culturalcommunication.In this reagrd,his view on the combination of the two on thelinguistic level can explain more translation phenomena.Third,Ma Junwu’s view thatthe purpose of translation can be uni-dimensional and multi-dimensional appearedmore than sixty years earlier than Hans Vermeer’s skopos theory.In addition,hisunderstanding of the purpose is closer to the nature of translation.Chapter Four makes an enquiry into Ma Junwu’s sci-tech translations.Becausetranslation never takes place in a vaccum,but in a continuum,it is of necessity toinvestigate the continuum in which his translation takes place and the overall pictureof China’s sci-tech translations of foreign scientific writings of the time.It is pointedout that his transaltions satisfy the country’s needs of the time.While Ma’stranslations have many characteristics in common with those by other translators,theyalso have something of his own.After the enquiry comes the analyses of the translation methods that are employed in the course of translation.To sum up,thesemethods include dazhi （paraphrase）,or some kind of rewriting,literal translation,multiple translation of the same term or name,transliteration,co-presentation of theforeign name and the translated name,co-presentation of the foreign name,thetranslated name with an explanation,the use of alien words （zero translation）,thecombination of transliteration and zero translation,the borrowing of formerly-usedtranslated names,the borrowing of Japanese-translated names and innovating oftranslated names.Dazhi and literal translation can further be divided into minortechniques.Then the author gives a relatively detailed assessment of the value of MaJunwu’s sci-tech translations and that of his two translation methods: dazhi and literaltranslation.As regards the former,eight points are suggested as follows: first,as theyare the first Chinese versions of its kind in the history of Chinese translation,some ofMa Junwu’s translations are highly valued historical documents;second,Ma Junwu’sChinese translation of the first five chapters of Charles Darwin’s The Origin ofSpecies in 1903 and his faithful translation of the said works in 1919 enable theChinese people to understand what Darwin’s great works really is;third,some of MaJunwu’s sci-tech translations are much appreciated by scholars and experts concemed;fourth,Ma Junwu’s use of plain classical Chinese helps his translations have a widerreadership than those translations of some of his contemporaries in which elegantclassical Chinese is used;fifthly,some of Ma Junwu’s sci-tech translations are highlyregarded by later translators who refer to them when they retranslate the same sourcetexts;sixthly,some of Ma Junwu’s sci-tech translations draw much attention fromsome translation critics;seventhly,by showing a correct attitude toward translation,Ma Junwu sets a good example to the present-day Chinese translators,some of whomare too much preoccupied with pursuing fame and profit rather than benefiting thecountry and the society;and last but not least,Ma Junwu’s sci-tech translations haveexert a positive influence on the Chinese society,to which a special section is devotedin the chapter.Conceming what good they do to the country,five points are suggested.First,Ma Junwu’s Chinese translation of Darwin’s works on evolution helps more andmore Chinese people understand the evolutionary theory of the great scientist;second, his Chinese translation of Herbert Spencer’s feminist works gives an impetus to theChinese women’s liberation movement in the early decades of the 20^th century;third,his sci-tech translations have brought about an advance in Chinese modern scienceprogramme;Fourth,his translation of Darwin’s works on evolution has promoted thedevelopment of Chinese biological science and education in China;Fifthly,hissci-tech translations have helped bring more modern western scientific knowledgedirectly into China instead of importing them via Japanese versions.What follows isthe value judgment of the two translation methods: dazhi and literal translation.As tothe former,two points are advanced: first,it is the best way to introduce westerncivilization into China in the last years of the Imperial China and the years before theMay 4^th Movement in 1919;second,it has left us a considerable amount of valuedcultural heritage.As to the latter,four points are put forward.First,his literaltranslation is an important way to make Chinese as scientific a language as possible,which has been mentioned above;second,it has helped introduce the authenticforeign cultures into China;third,it has conduced to the modernization of classicalChinese language around 1919;fourth,it marks the beginning of Chinese translators’awareness of the use of literal transaltion for the importation of genuine foreigncultures.The last part of this chapter analyzes some scholars’ comments on MaJunwu’s translations.It is held that Ma Junwu’s Chinese translation of Darwin’sworks on evolution are faithful,smooth and elegant and that his translation of CharlesDarwin’s The Origin of Species is the most authoritative text of all its Chineseversions.The analyses of a number of examples from Ma Junwu’s translationstestifies to the incorrectness of these comments.Chapter Five,which is made up of five sections,probes into Ma Junwu’s poetrytranslation.Section one describes the situation in which his poetry translation is doneand the general picture of Chinese translators’ rendering of foreign poetry at the endof the 19^th century and the early years of 20^th century.Section two enquires into thetwo translation methods of Ma Junwu’s poetry translation: the faithful creativetranslation and the unfaithful creative translation.In discussing some scholar’s pointof view that Ma Junwu’s creative poetry writing is influenced by his poetry translation in section three,the author argues that his creative poetry writing is the result of hisconforming to the trend of creative poetry writing initiated by such poets and scholarsas Huang Zunxian,Liang Qichao,et al.,rather than the the result of the impact of hispoetry translation.Assessing the value of his poetry transaltion in section four,theauthor offers five points.First,since some of his poetry translations are the firstChinese versions of its kind in the history of Chinese poetry translation,they arehighly valued historical documents;second,some of his poetry translations are highlyappreciated by scholars;third,some of his poetry translations are highly regarded bylater translators who retranslate the same source text;fourth,his poetry translationscontribute substantially to China’s treasure-house of translation of foreign poetry intoChinese in early decades of the 20^th century;fifth,his Chinese translation of Goethe’sMignon is the first literal Chinese version of the great German poem.In section five,the author argues against those comments made by scholars such as Hu Shih,LiuWuji and Fu Jiaqin,et al.on Ma Junwu’s poetry translation.Composed of three sections,chapter six makes an investigation into Ma Junwu’sdrama translation.Section one gives a description of the social context in which MaJunwu’s drama translation occurs and the general situation of drama translation of thecountry in the early years of 20^th century.In section two,the discussion focuses on thesix drama translation methods,namely,generalization,addition,rewriting,theintegration of addition,deletion with rewriting,generalization plus rewriting and theintegration of foreignization and domestication on the linguistic level.Section threeassesses the value of his drama translation,which can be summarized into three points.First,his Chinese translation of Schiller’s Wilhelm Tell is the first version of its kindand the first Chinese version of all Schiller’s works in China,so it is a highly valuedhistorical document.Second,it has a large readership with numerous printings and itis highly appreciated by scholars as well as later translators who refer to histranslation when they retranslate the same source text.Third,it plays a positive role inboosting the morale of Chinese people in their fighting for national liberation duringthe Anti-Japanese war from the late 1930s to early 1940s.Chapter seven examines Ma Junwu’s translations from the perspective of Hans Vermeer’s skopos theory,manipulation theory proposed by Susan Bassnett and AndreLefevere,and anti-manipulation theory suggested by L（?） Jun and other Chinesetranslation studies scholars so as to give argument in favour of Ma Junwu’stranslations.Chapter Eight,consisting of two sections,is the conclusion.In section one,theauthor concludes from the previous discussions that Ma Junwu should be viewed as anoted translation thinker and practitioner who contributes considerably to theformation of the treasure-house of Chinese translation principles and Chinesetranslation practice.In section two,the author points out the limitations of the currentstudy and the issues for further study.Significance of the current study is alsopresented as follows.First,this study sums up Ma Junwu’s translation principles andpractice and assesses their value,which fills a gap in Chinese translation studies in thepast decades.Second,this study is conducive to enriching the treasure-house ofChinese translation theories.Third,this study helps remove some of the erroneousideas about Ma Junwu’s translations.Fourth,this study enables us to have a betterunderstanding of Ma Junwu,thus contributing to the study of this noted figure as arevolutionary pioneer,an educator and a translator.Fifth,this study helps cultivate theethical translator who often places the need of the nation before earning money andtakes a correct attitude toward this human activity.更多还原