论文摘要
长期以来,无论在东方还是西方,翻译研究仅局限于语言学层面,译者常处于“隐身”地位,其作用亦被忽略或低估。直到20世纪70年代,随着“文化转向”和翻译研究学派的兴起,译者的主体作用也随之成为一个热门话题,吸引了哲学、文学、心理学和伦理学等领域关注的目光,同时也为这些领域自身的研究注入新的活力。作为一种拥有悠久历史的方法论学说,阐释学为译者主体性研究奠定了坚实的哲学基础。其主要代表人物有莱尔马赫、狄尔泰、斯坦纳以及当代存在主义哲学家海德格尔和伽达默尔等。阐释学认为译者可以积极发挥对原作进行阐释的主动性。作为认知主体,译者不是被动接受者,而是主动创造者。《罗密欧与朱丽叶》是莎士比亚的伟大著作,因其具有独特的“可读性”和“可演性”,几百年来一直广受世人爱戴,从该戏剧的诸多译本和舞台表演即可见一斑。然而,译者或表演者们会惊奇地发现,面对这样一部公认具有高度艺术价值的不朽之作,不同的人会有不同的阐释。本文拟通过对比研究朱生豪和梁实秋的两个中译本来分析这个普遍现象。借助伽达默尔德的哲学阐释学,本文阐述了戏剧理解的历史性与译者的“偏见”,并探讨译者如何通过文化过滤达到“视域融合”。一般来说,理解的历史性和读者的偏见会直接导致阐释的多样性,因为人是一个历史的存在,必然有其历史特殊性,甚至局限性。如此一来,译者视域原文视域可能并非完全重合。因此,在翻译过程中,译者会努力通过文化过滤促成“视域融合”。本文在如上学术基础之上,深入分析《罗密欧与朱丽叶》两部不同时代、不同译者的版本,以期将宏观理论视域具体化。
论文目录
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