英汉谚语中的文化差异及其翻译 55页

西南大学硕士学位论文英汉谚语中的文化差异及其翻译姓名：郭敏申请学位级别：硕士专业：教育技术学指导教师：刘承宇20080901 英汉谚语中的文化差异及其翻译学科专业：教育技术学指导教师：刘承宇教授研究方向：大学英语及计算机辅助外语教学研究生：郭敏(G2004339)内容摘要谚语是人类智慧的精华。它是在群众间流传的，用简单通俗的话反映出深刻的道理的固定语句。总的来说，世界上各个民族的谚语都蕴含了诲人的哲理并且节奏感强。毫不夸张地说，对一个民族语言中谚语的研究可以深入地了解该民族的风俗和心理。另一方面，翻译的最终目的是为了促进不同文化间的交流。从本质上看，翻译是以一种语言为载体的文化内涵转换为另一种文化形式的广义的文化翻译。在翻译中能否实现文化内涵从源语到目标语的转换成为了判断译文成功与否的一条重要标准。英语谚语的汉译或汉语谚语的英译不仅涉及了不同语言间的翻译，而且也是文化内涵的转换。本文旨在将奈达(EugeneA．Nida)的动态对等理论运用于汉语谚语的英译实践，以探讨更为恰当的汉语谚语英译的方法。全文分为五个部分。第一章简要介绍了英汉谚语翻译的研究目的与背景。第二章是文献综述，简略介绍了国内外知名学者在英汉谚语的文化特征以及英汉谚语翻译方面的研究成果和贡献。第三章主要从文化和语言特征的角度对英汉谚语的差异进行了对比。第四章是本文的核心，主要讨论了影响英汉谚语翻译的因素，同时将奈达的动态对等理论应用于汉语谚语的英译实践中。第五章是结论部分。作者认为一个合格的译者，应该学会根据不同的标准，如目标语读者的接受能力、源语的文化特征等来采用不同的翻译策略，以实现谚语文化内涵的有效传译。关键词：英汉谚语文化差异翻译动态对等理论 M．A．THESISCulturalDifferencesbetweenEnglishandChineseProverbsandTheirTranslationMajor：Specialty：Supervisor：Author：EducationalTechnologyCollegeEnglishandCALLProfessorLiuCheng”GuoMinAbstractProverbsarepopularsayingsthatcontainadviceandstateagenerallyacceptedtruth．Onthewhole，theyaredeepinmeaningandrichinrhyme．Itisnoexaggerationtosaythatexploringtheproverbsofalanguageisoneofthefeasibleapproachesthroughwhichonecanpenetratedeeplyintothementalityandcustomsofitspeople．Translation，whichisinterculturalcommunicationintheessence，theultimatepurposeofwhichistopromotethecross—culturalexchange．Howtorealizethetransferofthesourcelanguageculturetothetargetlanguagehasbecomeoneoftheimportantcriteriatojudgewhetherthetranslationissuccessfulornot．TheEnglish·ChineseorChinese-Englishproverbtranslationinvolvesnotonlythetransferoflanguagebutalsothetransmissionofculture．ThepresentthesisisaimedatfindingthemostsuitablestrategiesinEnglish—Chineseproverbtranslation．TheauthorofthethesisattemptstoapplyEugeneA．Nida’SprincipleofdynamicequivalenceinChinese—Englishproverbtranslationpractice．Itisalsothetopicofthepresentthesis．Thethesisconsistsoffivechapters．Chapteroneisanintroduction，whichoffersthebackgroundandobjectivesofstudyingEnglishandChineseproverbtranslation．ThesecondchapterconcernsthepreviousstudiesonthetranslationofEnglishandChinese 西南大学高校教师硕士学位论文proverbs．Someimportantresearchesbyfamousscholarsinthisfieldathomeandabroadarereviewed．Theseresearcheshavepavedthewayfortheauthor’swork．ThethirdchapterfocusesonthecomparisonbetweentheculturalfeaturesofEnglishandChineseproverbs．SimilaritiesanddifferencesbetweenEnglishandChineseproverbsareanalyzedfromtheangleofculture．Thefourthchapteristhecorepartofthewholethesis．Itismainlydevotedtothediscussionoffactorswhichinfluenceproverbtranslation，withanaimtoemployNida’SprincipleofdynamicequivalenceintheEnglishtranslationofChineseproverbs．Thefifthchaptercomestotheconclusionofthethesis．Itisconcludedthattobeawisetranslator,heorshemustmasterskillsinadjustingdifferentstrategiesaccordingtonorms，suchastheacceptanceoftargetreaders，theculturalfeaturesofthesourcelanguage，etc．Keywords：ChineseandEnglishproverbsculturaldifferencestranslationdynamicequivalence 独创性声明本人提交的学位论文是在导师指导下进行的研究工作及取得的研究成果。论文中引用他人已经发表或出版过的研究成果，文中已加了特别标注。对本研究及学位论文撰写曾做出贡献的老师、朋友、同仁在文中作了明确说明并表示衷心感谢。学位论文作者：、衙智欠-签字日期：2008年11月20日学位论文版权使用授权书本学位论文作者完全了解西南大学有关保留、使用学位论文的规定，有权保留并向国家有关部门或机构送交论文的复印件和磁盘，允许论文被查阅和借阅。本人授权西南大学研究生院可以将学位论文的全部或部分内容编入有关数据库进行检索，可以采用影印、缩印或扫描等复制手段保存、汇编学位论文。(保密的学位论文在解密后适用本授权书，本论文：口不保密，口保密期限至年月止)。学位论文作者签名．O、衙匀欠导师签名：剀参乡签字日期：2008年11月20日签字日期：年月日 Acknowledgments1wouldliketoexpressmymostheartfeltgratitudetoProfessorLiuChengyu，mysupervisor．Withouthiskindandhelpfulguidanceandpatience，thisthesiswouldnothavebeenpossible．Ithasbeenagreatprivilegeandjoytoworkunderhisguidancewithhisencouragement．Hisinsightfulcomments，suggestionsandcorrectionshavecontributedalottothecompletionofthisthesis．IalsooweadebtofgratitudetoallmyteachersduringmystudyinSouthwestUniversity．TheyareLiLi，WenXu，YangBingJllIlandotherteachers，fromwhomIhaveleamedagreatdealduringmypostgraduatestudies．IhavegreatlybenefitedfromtheirlecturesIamalsoindebtedtomycolleagues，ChenXiaohuaandYangJianxiang，whoreadthewholemanuscriptandgavemeinvaluablesuggestionswhichhavedonealotofgoodtomythesis．Finally,sincerethanksalsogotomydearparents，husbandanddaughter．Withouttheirdeeplove，Icouldnothavestayedthecourseandfinishedthisthesis． ChapterOneIntroduction1．1BackgroundofthestudyLanguageisanintegratedpartforhumanbeings．Itisalsoaculturalcarrierandservesastheprincipalmeansofcross—culturalcommunication．Beinganindispensablepartoflanguage，proverbsarenoexceptionindicatingthedistinctivefeaturesofaculture．Withoutlanguage，humanbeingsandanimalswouldbethesame．Ontheotherhand，language，asthemostimportanttoolforpeople’Scommunication，isaninseparablepartofcultureandisinturninfluencedbyculture．Culturewouldbeinsignificantwithomlanguage．Moreover,proverbs，whichaledefinedaspopularsayingsandwisdomsofaparticularnation，reflectpeople’Slifeandworkingexperience，andespeciallyanation’Sculturalcharacteristics．Proverbsaresmallpiecesofhurnanwisdomthathavebeenhandeddownfromgenerationtogeneration．Withomproverbs，languagewouldlackspiritandcolor．TheproverbscreatedbytheEnglishandChinesepeopleduringtheprocessoflivingandworkingsharealotincommonandalsodifferfromeachotherinsomeaspects．Proverbsalsoembodyaconcentratedreflectionofvariousrhetoricalmeansandserveasamirrorofthehistoricalandculturalconceptionsofasocialcommunity．AsFrancisBacon(1561-1626)，afamousEnglishphilosopher,said，‘"Thegenius’Switandspiritofanationarediscoveredinitsproverbs．’’(Bacon1614)Chineseproverbs，asoneofthemostimportantconstituentsoftheChineselanguage，reflectthelonghistoryandbrilliantcultureofChina．SoitiswiththeEnglishlanguage．However,ChineseandEnglishbelongtotwodifferentlinguisticfamilies，whoseculturalbackgroundsaresodifferentfromeachotherthatwhatisevidentandunderstandablefortheChinesemayturnouttobeobscurefortheEnglish．ThisisthemostdifficultproblemintheprocessoftheEnglishtranslationofChineseproverbs．ChineseproverbsalethelinguisticsymbolsthataremostheavilyboundupwithChinese 2西南大学高校教师硕士学位论文culture．ThisiswhytheEnglishtranslationofChineseproverbsshowsagreatnecessityininterculturalcommunication．Ontheotherhand，theproblem，whichatranslatorneedstoovercometheculturaldifferencesintheEnglishtranslationofChineseproverbsandrealizethedynamicequivalence，deservescloseexamination，andthatonlyafterathoroughstudyismadecanwetranslateChineseproverbsintoEnglishproperly．Inaddition，torealizethedynamicequivalenceinthetranslationofChineseproverbs，weneedtoknowmoreaboutthelinguisticfeaturesofEnglishandChineseproverbs，theoriginsandtheculturalinformation．OnlyinthiswayCanwerealizetherealequivalenceintheprocessofproverbtranslation．1．2ObjectivesofthestudyTheculturaltrendinthefuturewillbetheglobalizationofculture．Inotherwords，peoplewouldliveinalargelanguagecommunity．Eachnationneedstoabsorbtheculturefromothernationsandintroduceitsownculturetootherstopromoteinterculturalcommunication．EnglishandChinesearetwodifferentnationsbothwithbrillianthistory．Theproverbscreatedbythetwonations，aretwomirrorsreflectingthegloriousculturalcharacteristicsoftwonations．Therefore，researchintothetranslationofEnglishandChineseproverbsfromtheculturalperspectiveshowagreatnecessityandsignificance．Thepresentthesisattemptstostudyproverbtranslationfromtheculturalperspectiveinordertodiminishmisunderstandingsandconflictsamongpeoplewithdifferentculturalbackground．Sinceproverbsarethesummaryofthecommonpeople’Sexperiences，theyplayadecisiveroleinpromotingdifferentculturalexchangeandculturaltransmission．Asfar雒culturaltransmissionisconcerned，itisheldthatatranslatorissupposedtopayattentionnotonlytothesemanticmeaningbutalsototheintroductionofaparticularnation’Sculture，inordertoletthetargetlanguagereadersunderstandmoreabouttheothernation’Sculturalconnotation．Moreimportantly,thisthesisintendstoproposeseveralmethodsforproverbtranslationfromtheperspectiveofequivalencetheory,andemphaSizesthatatranslatorshouldgiveprioritytothereaderofthetargetlanguagebyusingsomeproperadaptationsandsupplementalapproachesinproverbtranslatingaccordingtocontextsandlogicinordertoachievedynamicequivalenceofChinese proverbtranslation．ChapterOneIntroduction31．3OrganizationofthethesisThethesisconsistsoffiveparts：Thefirstchapterisanintroduction，whichoffersthebackgroundandobjectivesofstudyingEnglishandChinesetranslation．ThesecondchaptereoncemsthepreviousstudiesonthetranslationofEnglishandChineseproverbs．Someimportantresearchesbyrenownedscholarsinthisfieldathomeandabroadarereviewed．Theseresearcheshavepavedthewayfortheauthor’Swork．ThethirdchapterfocusesonthecomparisonbetweenlinguisticandculturalfeaturesofEnglishandChineseproverbs．TheauthorintendstopresentthesimilaritiesanddifferencesofEnglishandChineseproverbsfromtheangleofculture．Thefourthchapteristhecorepartofthewholethesis．It．ismainlydevotedtothediscussionoffactorswhichinfluencetranslation，withanaimtoemployNida’SprincipleofequivalenceintheEnglishtranslationofChineseproverbs．Thefifthchaptercomestotheconclusionofthethesis．Tobeawisetranslator,heorshemustmasterskillsinadjustingdifferentstrategiesaccordingtonorms，suchasthetargetreader’Sacceptance，theculturalfeaturesofthesourcelanguage，ete． ChapterTwoLiteratureReview2．1PreviousstudiesonlinguisticandculturalfeaturesofChineseandEnglishproverbsathomeAsareflectorofculture，proverbsCallbefoundinabundanceineverypeople’Slanguage．Itisnoexaggerationtosaythatexploringtheproverbsofalanguageisoneofthefeasibleapproachesthroughwhichonecanpenetratedeeplyintothementalityandcustomsofthepeople．ProverbshavealongandremarkablehistorybothinChinaandwesterncountries．Researchesonproverbshavecomealongway．InChina，agreatnumberofscholarsdevotedthemselvestodoingresearchesonEnglishproverbs．ZengZiliisoneoftheoutstandingscholars．HewroteabooknamedAGeneralIntroductiontoEnglishProverbs，whichisacomprehensivetextbookforpeoplewhoareeagertoknowEnglishproverbs．Fromthisbook，readerscanlearntheoriginofEnglishproverbs，thenationalspecialtyofEnglishproverbs，andthephilosophyshowninEnglishproverbsandSOon．ZengZilialSOanalyzestheartistryandthesentencepatternsofEnglishproverbsfromtherhetoricalangle．Intheendofthebook，theauthorputsforwardthespecificsituationswhereparticularEnglishproverbsshouldbeusedandseveralfeasiblemethodsemployedinEnglishproverbstranslation．Fromthenumerousexamplesgivenbytheauthor,oneCanknowthedistinctivefeatureofEnglishproverbsandthedifferencesbetweenEnglishandChineseproverbs．Anotherfamousscholar,HuWenzhongalsomakesagreatcontributioninintroducingEnglishidioms(includingproverbs)inthefieldofCROSS—culturalcommunication．InhisbookEnglishIdiomsandEnglishCulturepublishedin2000，tobeginwiththerelationshipbetweenlanguageandculture，theauthoranalyzestherelationshipbetweenEnglishidiomsandseveralculturalaspects，suchasthehistoricaldevelopmentoftheEnglishnation，geographicalenvironments，customs，religiousbeliefs，mythologiesandliterature．4 Mainlyfromtheperspectiveofculture，theauthorexplorestheoriginsanddevelopmentofEnglishidiomsandclassifiesvariousEnglishidiomsintomanyclasses．Byreadingthisbook，readersknowmoreaboutEnglishculturewhentheylearntheEnglishlanguageatthesametime．Itisprovedtobealleffectivereferencebookinimprovingtheabilityofcross—culturalcommunicationatthepresentday．Apartfromtheprecioustwoscholars，ProfessorDengYanchangisalsoanoutstandingrepresentative．InhisbookLanguageandCulturepublishedin1989，theauthorillustratestherelationshipbetweenlanguageandculturemainlyinseveralaspects：theculturaldistinctionsandconnotationsofwords；culturaldifferencesineverydayconversation；idioms，proverbsandsayings，etc．ThedifferentculturalfeaturesofEnglishandChineselanguagesareshowninpeople’Scommunication，customsandSOon．Inthechapteraboutidioms，proverbsandsayings，ProfessorDengholdsthattherearegreatdifferencesbetweenEnglishandChineseproverbsthankstotheculture’Sinfluenceonthe“一featureoflanguage．HecomparesthetwokindsofproverbswhichcomefromdifferentculturesandsummarizesthecharacteristicsofChineseproverbs：“(1)theChineseproverbsincludealmosteveryaspectofpeople’Slifeandthesociety；(2)thedistinctiveanduniquefeatureofChineseproverbsshowninmanyChineseproverbs．Forexample，“挂羊头，卖狗肉”(Hangupasheep’Sheadandselldogmeat—trytopalm"-off～somethinginferiortowhatitpurportstobe)hassomethingtodowithaChinesebutcher’Sshop；(3)manyproverbsreflectthefeelingsofthosedeprivedandoppressed；(4)someproverbsarethereflectionoftheinfluenceofBuddhismonChinesecustomsandthinking；(5)Chinesepeople’Sexcellenttraditioncanbemanifestedinmanyproverbs，such弱socialharmony,brotherhoodandSOon．”DengYanchang&LiuRunqing(2003)alsopointsoutthatitishardtotranslateChineseproverbsintoEnglishappropriatelyowingtoculturalfactors．2．2PreviousstudiesonlinguisticandculturalfeaturesofChineseandEnglishproverbsabroadManyEnglishproverbsderivefromsomeshortsayingswithprofoundmeanings．One 6鸡南大学高校教师硕士学位论史ofthedistinctivefeaturesofearlyEnglishproverbsisthecloserelationshipwithreligionsbecausemostproverbsaretoolsusedtoadmonishandeducatepeoplebymissionaries．TheresearchofproverbscanbedatedbacktoTheBookofProverbsinOldTestament，whichisgenerallyregardedasthemaximsofthewisdomcollectedbytheancientIsraeliteKingSolomon．Theearliestresearchonproverbswasinthe7埔century．ThemissionaryBoniface，intheAnglo—SaxonTimes，wroteinaproverbinhisletter‘‘Acowardoftenmissesgloryinsomehighenterprise；thereforehediesalone"’。AtthebeginningofEuropeanRenaissance，alargenumberofforeignproverbsweretranslatedintoEnglishandfusedintoEnglishcultureatthesanletime．Intheinitialstage，thestudyofEnglishproverbsWasconcentratedoncollectingmaterialsandcriticizingthesourceofproverbs。Besides，manyscholarswrotealotofbooksaboutEnglishproverbs，suchasDavidFerguso"sScottishProverbs，Camden’SRemainsConcerningBritaineandSt)on．In1823，IssacD’IsraeliwroteabookentitledThePhilosophyofProverbs,whichisgenerallyconsideredtobeagreatachievementinproverbresearch．Atthebeginningofthe20mcentury,alinguisticrevolutionemergedinContinentalEurope，whichmarkedthebirthofmodemlinguistictheory．Inthelate20氆century,theriseofcognitivelinguisticschangedthewayofproverbstudyinthepast．Peoplebegantostudyproverbsfromtheperspectiveoftherelationshipbetweenlanguageandmind．Forexample，ArcherTylor,WolfgangMieder,RaymondW：GibbsandRichardP．Honeckaretherepresentativesduringthisperiodoftime．Amongthem，HoneckR．p，oneofthemostimportantscholars，wroteabookentitledAProverbinMind：ACognitiveScienceofProverbialWitandWisdom。Inthebook，hementionsthatthehistoryofproverbuseiscloudybecausewearenotsurewherethefirstproverbWasandwhenitwasfirstused．Atthesanaetime，hesummarizessevenreasonablydistinguishableviewsregardingproverbs：(1)personal；(2)formal；(3)religious；(4)literary；(5)practical；(6)cultural；(7)cognitive．Heholdsthateachoftheseviewshassomethinguniqueandpositivetocontributetoourknowledgeoftheproverb，buttheydonotcontributeequallytooarunderstandingofproverbcognition．Forthepersonal，religious，literaryandpracticalviewsrarelyhavescientificgoals，Theformal，cultural，andcognitiveviewsdo，althoughtheyvaryingoals，assumption，methodsandtheoreticalproducts．(Honeck1997) ChapterTwoLiteratureReview72．3PreviousstudiesonthetranslationofEnglishandChineseProverbsathomeAsproverbsareallpeople’Sworkingandlivingexperienceandwisdom，adistinctivefeatureorfunctionofbothEnglishandChineseproverbsistoprovidethemostconvenientmethodforpeopletolearnaboutaparticularnation’Sculture．Therefore，anappropriatetranslationofEnglishandChineseproverbisalwaysacontroversialproblem．Atpresent，anumberoftranslatorshavedevotedtheirtimetodealingwithallkindsofdifficultiesduringtranslationandmadegreatachievements．Thefollowingisabriefintroductionofsomerepresentativescholars’perspectivesintranslatingEnglishandChineseproverbs．ZhangPeiji，oneofthedistinguishedtranslators，putsforwardhisviewsabouttranslatingproverbsinhisworkHowtotranslateChineseIdiomsintoEnglish(1979)．Inthework，ProfessorZhanggivesthirteendetailedtranslatingmethodsontheirculturalandlinguisticbases，suchasliteraltranslation,paraphrasing，omittingtranslationandSOon．Intheprocessoftranslatingproverbs，hepaysattentionnotonlytotheculturalfactorsofEnglishandChineseproverbsbutalsotothelinguisticfeatures．DifferentfromZhangPeiji’Sviewpoint,ChenWenbo，alsoalloutstandingtranslator,approachesthetranslationofEnglishandChineseproverbsfromaculturalperspective，especiallythecorrespondencesorsimilaritiesbetweentwocultures．AccordingtoChenWenbo，thetranslationofproverbsisamatterofdealingwiththeculturalfeaturesof_theoriginalproverbs，especiallydealingwiththecorrespondencesbetweenthetwolanguages．Inaddition,onthebasisofthedegreeofculturalsimilaritiesChenWenboalsodividesthecorrespondingphenomenabetweenEnglishandChineseproverbsintosevengroups．Healsopointsoutthattheinappropriatenessofsomecorrespondencesandthenon—correspondingrenderings．aretwoproblemsexistingin．correspondingtranslation．Apartfromthemaintwodifferentviewpointsabove，ZhangNing，ZhangZhenandPengBaoliangaretherepresentativeswhoemphasizeonlyontheuniqueculturewhentranslatingEnglishandChineseproverbs．TheyholdthatcultureisthematrixofproverbsandmainlytakestheculturaldifferencesbetweenChineseandEnglishintoconsideration．Inthearticle‘"TheCulturalDifferencesandTranslationofEnglishandChineseProverbs”， 西南大学高校教师硕士学位论文ZhangNing(1999)claimsthatculturalfactorsinproverbsarethekeypointsoftheirtranslation．Theculturalfactorsinhisarticleincludedifferentenvironments，customs，religious，andhistoricalallusions．Inaddition，sometranslatingmethodsarealsoused，suchasliteraltranslation，paraphrasing,addingtranslationandSOon．2．4PreviousstudiesonthetranslationofEnglishandChineseProverbsabroadLanguageisapartofculture，SOtranslatingfromonelanguageintoanothercannotbedoneeasilywithoutadequateknowledgeofthetwoculturesinvolved．Intheresearchoftranslation，Nidahasbecomeawareofthegreatimportanceofculturalfactorsintranslating．Hebelievesthattheculturalfactorsintranslatingaremoresignificantthanthepurelylinguisticdifferences；themostseriousmistakesintranslatingareusuallynotbornofverbalinadequacy,butofwrongculturalassumptions．Therefore，“fortrulysuccessfultranslating，biculturalismisevenmoreimportantthanbilingualism，sincewordsonlyhavemeaningsintermsoftheculturesinwhichtheyfunction．’’(Nida2001：82)SusanBassnett，adistinguishedscholarintranslationtheory,thinksthattranslationshouldbedonewithcultureasitsunit．Translationisnotasimpleprocessofdecodingandrecoding，butanactofcommunication，orthatofculturalconstructing．Thedifferentprinciplesandcriteriaoftranslationindifferentperiodsoftimearetosatisfytherequirementsofcultureandofthedifferentgroupsofpeopleinacertainculture．Sheformallyputsforwardtheconceptofculturaltranslationforthefirsttime．Intranslationstudies，apartfromNidaandSusanBassnett，anumberofotherscholarshavealsorealizedtheimportanceofculturalimplicationintranslation．LarryA．Samovarholdsthat‘‘translatorsmustgrapplenotonlywithstructuraldifferencesbetweenlanguagebutalsowithculturaldifferences，whichrequiresprecisionandtheabilitytoconveythespeaker’Sorauthor’Sapproachorattitude．Moreimportantly,thetranslatorneedstoconsidersharedexperience．”(Samovar2000：133)Whenreaderslackculturalequivalents，theylackthewordsinourvocabularytorepresentthoseexperiences．DavidKatanholdsthat‘‘abasicpresuppositionisthattheorganizationofexperience isnot‘reality’，butasimplificationanddistortionthatvariesfromculturetoculture．Eachcultureactsasaframewithinwhichexternalsignsor‘reality’areinterpreted．’’(Katan1999：1)Peopleunderstandtheirexperiencesindifferentwaysandbelievethatthiswayleadstothetruth，SOcultureactuallytheuniqueinterpretationofpeopletocertainexperience．2．5Previousstudiesondynamicequivalenceintranslation2．5．1Thebirthof“dynamicequivalence’’principleEugeneA．NidaafamousAmericantranslationtheoristwhowasborninOklahoma,U．S．A．in1943，andhegothisdoctoratedegreeunderthesupervisionofthedistinguishedAmericanlinguistLeonardBloomfield．Hehasmadescientificresearchesonlinguistics，semantics，anthropology,andSOon．In1959，Nidawroteanarticleentitled‘‘PrinciplesofTranslationasExemplifiedbyBibleTranslating’’andputforwardhisnewconceptoftranslationasfollows：‘"Translatingconsistsinreproducinginthereceptorlanguagetheclosestnaturalequivalentofthesourcemessage，firstintermsofmeaningandsecondintermsofstyle．”(Nida1975：33)Inthisarticle，Nidafirstmentionedtheideaofdynamicequivalence．Thedefinitionincludessixelements：reproducingthemessage，equivalenceratherthanidentity,naturalequivalent,closestequivalent，prioritytomeaningandsignificanceofstyle．(Nida1975)AccordingtoNida,equivalenceshouldbethenaturalandclosestequivalence．Inotherwords，thelanguageoftranslationshouldbeasnativeasthatoftheoriginal．Onthebasisofequivalence，meaningandstylearetakenintoconsideration．Nidapaysmuchmoreattentiontothemeaningthanform．Healsoemphasizestheimportanceofstylewhichfullofpersonalcharacteristics．Nidalatercallsthatkindofequivalence‘‘dynamicequivalence”．Laterin1964，hestatedinhisbookTowardsaScienceofTranslatingthattherewerefundamentallytwodifferenttypesofequivalence：formalequivalenceanddynamicequivalence．Heholdsthatformalequivalence“focusesattentiononthemessageitself,inbothformandcontent⋯”whereas，adynamicequivalenttranslationmainlyconcernedwith“thedynamicrelationship，andtherelationshipbetweenreceptorsandmessageshouldbesfibstantiallythesameasthatwhichexistedbetweentheoriginal 10西南大学高校教师硕士学位论文IIreceptorsandthemessage．”(Nida1964：159)In1969，NidacollaboratedwithCharlesR．TaberonTheTheoryandPracticeofTranslation．Nidaprovidedaclearerdefinitionofdynamicequivalenceasfollows：‘‘DynamicequivalenceisthereforetobedefinedintermsofthedegreetowhichthereceptorsofthemessageinthereceptorlanguagerespondtoitinsubstantiallythesameasthereceptorsintheSL．”(Nida1969：24)In1986，Nida’SbookFromOneLanguagetoAnotherWaspublished．Inthisbook，heusedtheterm“functionalequivalence’’toreplace“dynamicequivalence”．buttheessenceofhistheoryWasthesame．Thesubstitutionof“functionalequivalence’’Wasjusttostresstheconceptoffunctionandtoavoidmisunderstandingoftheword“dynamic’’whichWasoftenmistakenforsomethingthathadcertainimpact．2．5．2DifferentattitudestowardsNida’SPrincipleofDynamicEquivalenceathomeSinceNida’SprincipleofdynamicequivalencehasbeenintroducedtoChinainthe1980s，ithasgreatinfluenceupontheChinesetranslationcircle．ThefirstarticleforintroducingNida’StranslationtheoryWas“IntroductionofNida’STranslationTheory"’，writtenbyLinShuwuin1981．ThisarticleexpatiatesonmanyaspectsofNida’Stranslationtheory,includinghis‘‘scienceoftranslation”，thedefimtionoftranslating，andthethree-steptranslationprocedureandSOon．(LinShuwu1981)TanZaixi，theChinesetranslationscholar,wroteanotherintroductoryarticleonNida’Stranslationtheory‘"TranslationIsaScience：AnIntroductionofTowardaScienceofTranslatingbyNida"’．HequiteagreeswithNidaontheideathatwhenevaluatingthequalityofatranslatedtext，onemustanalyzethedegreesofthereader’Sresponsetothetranslation，andatthesametimecomparesitwiththereactionsoftheoriginalreadertoseewhethertheyaresubstantiallythesame．In1984，aninfluentialbook，OnTranslation：册砌SpecialReferencetoChineseandEnglish，wasco-authoredbyJinDiandNida．Intheb00k，JinDitriestoapplyNida’StheorytoChinese-Englishtranslationpractice．HealsoclaimsthatNida’SprincipleofdynamicequivalenceCall‘"beappliedtoalltypesoftranslations”(JinDi＆Nida1984：40)LaoLong，inhisreviewonthebookOnTranslation，pointsoutthatNida’SprincipleofdynamicequivqlenceWasmorescientific，objectiveandspecificthantheChinese traditionalcriteriasuchas‘‘faithfulness’’，‘‘spiritresemblance’’and‘‘sublimation’’inevaluatingatranslation．(LaoLong1987：57)SomeothersupporterssuchasProfessorZhangNanfeng，LiuChongdeetc．showedtheiragreementsonNida’Stranslationtheoryandadvocatesitstrongly．However,differentpeoplehavedifferentideasevenforthesalilething．ThereisnoexceptionforNida’Sprincipleofdynamicequivalence．In1988，anarticle‘"TheSignificanceandLimitationofDynamicEquivalence’’writtenbyLinKnanwasanexample．Inthearticle，hearguesthat“dynamicequivalence’’WasnotfittoguidetranslationsofalltypesoftextsbecauseitWasinitiallyintendedforBibletranslating．(LinKenan1988)Inthearticle‘‘ShouldReader’SresponsebeconsideredasaCriterioninAssessmentofTranslatedWorks?”QianLinsheng(1988)believesthatdynamicequivalenceisablemishonNida’Stheory．Heinsiststhatthefundamentalprincipleinevaluatingatranslation“shouldandmustbe‘faithfulness’”，while‘"reader’Sresponse’’callbeusedasareferenceonly．Someotherscholars，suchasLuoXinzhang,WuYicheng，LiuYingkaiandLiiJun，holdtheviewpointthatNida’SprincipleofdynamicequivalenceneglectsthedifferencesbetweenEnglishandChineseanddoesnotworkinpractice．2．5．3DifferentAttitudestowardsNida’sPrincipleofDynamicEquivalenceabroadNida’SprincipleofdynamicequivalenceWasacceptedbySOmanywesternscholarssinceitWasputforward．Gentzler,aGermantranslationscholar,pointsout：“Intermsofitsimportanceinthefield，Nida’Ssciencecannotbeunderestimated，forhisapproachisbeingdisseminatedintheclassroomofbomGermanyandtheUnitedStates．”(Gentzler1993：47)In1982，theGermanProfessorWolfrmaWilsswroteabookentitledTheScienceofTranslation：ProblemsandMethods．InthebookheinsiststhatfunctionalequivalenceCallbeaccomplishedintranslationbecauseeffectivetranslationispossibleandeverythingCallbeexpressedineverylanguage．(Wilss1982)JohnBeekmanandJohnCallow,twoAmericantranslationscholars，wroteabook 12西南大学高校教师硕士学位论文entitledTranslatingthe肠耐ofGod．Theyholdthatafaithfultranslationmustconveythemeaningandthedynamicsoftheoriginal．Theyalsobelievethatagoodtranslationshouldconveytothereaderorhearertheinformationthattheoriginalconveyedtoitsreadersorhearers．(Beekman&Callow1974)Besides，anotherfamoustranslationtheoristPeterNewmarkthinkshighlyofNida’Sprincipleofdynamicequivalence．Heregardsdynamicequivalenceasaveryimportanttranslationconcept．However"sincethe1980s，Nida’Stranslationtheoryhasbeenchallengedandcriticized．SusanBassnett-McGuire，anEnglishtranslationtheorist，insiststhatNida’Scategoriesof‘‘dynamicequivalence’’and‘‘formalequivalence’’contradicteachotherandthesetwoconceptsaleverylooselydefined．(Bassnett-McGuire1980：26)AnotherEnglishtranslationscholar,Ernst-AugustGutt，criticizesNida’Sprincipleofdynamicequivalenceseverely．HearguesthatNida’S“dynamicequivalence”doesnotprovidethebasisforanexplicitgeneraltheoryoftranslationfromtheperspectiveof‘"relevancetheory"’．Inhisview,itisimpossibletoconveythemeaningoftheoriginalinthewayasNidaassumedinadynamicequivalenttranslation．(Gutt1991)LawrenceVenuti，oneoftherepresentativesof‘"theforeignizationtranslation”，statesthatdomesticatingtranslationhasbeendominantinthehistoryofAnglo-Americantranslationtheoryandpractice．Nida’Sprincipleofdynamicequivalenceisthemosttypicaldomesticatingtheory．Nidaiscriticizedforcarryingoutculturalhegemonism．(Venuti1992)’Inaword，alltheviewsabovearethedominantstudiesoftranslatingproverbs．Thetranslatorsmainlyfocusontheperspectiveofculture，linguisticsorboththecultureandlinguistics．Theachievementshavepavedthewayforothers’translationpracticeandpromotethedevelopmentofproverbtranslationinChina． ChapterThreeAComparisonbetweenLinguisticandCulturalFeaturesinChineseandEnglishProverbsProverbs，thecrystalofallpeople’Swisdom，aremainlycreatedbytheworkingpeopleorallyandpassedfromgenerationtogeneration．Peoplewhichevernationstheycomefromalwaysfollowthetruthofproverbsintheprocessofworking．Therefore，EnglishandChinesepeoplebenefitalotfromthepreciousculturalinheritance．Inthischapter,theauthorattemptstocomparethesimilaritiesanddifferencesbetweenEnglishandChineseproverbsintheaspectsoflinguisticsandculture．3．1LinguisticfeaturesofEnglishandChineseproverbs3．1．1ComparisonFromthenumerousexamplesweknowthatcomparisonisthemostconl]monrhetoricalfigureinproverbs．Itisusedtoassociatewiththelikenessorsimilarityofobjects．ComparisonCanturnanabstractandprofoundphilosophyintoaconcreteandplainimage．Comparisonhasthreedeterminants：subject，referenceandindicatorofresemblance(suchaslike，as，asif,etc．orinChinese，somewordslike“似”“如”，etc．)．Asaliterarydevice，comparisonisoftenusedbytheChinesepeopleanditisoftendividedintothreebasicpattems：simile，metaphorandmetonymy．(a)SimileSimileisakindofdevicewhichreferstothedirectandobviouscomparisonbetweenobjectstoclarifyavividimage．InEnglish，therearealotofproverbswhichcontainsimiledevice．Forexample：(1)Livingwithoutanaimislikesailingwithoutacompass．13 14西南大学高校教师硕士学位论文(2)Useabookasabeedoesflowers．(3)Asthetouchstonetriesgold，SOgoldtriesmen．Likewise，similecanbeeasilyfoundinChineseproverbs．Forinstance(4)春雨贵如油。(Rainduringspringtimeisaspreciousasoil．)(5)光阴似箭，岁月如梭。(Timeislikeallarrow；daysandmonthsrunastheweaver’Sshuttle．)(6)口说如风过。Thewordsofthemoutharelikeawindwhichpassesaway．Intheexamplesabove，theconcreteobjectsareallcomparedwithdifferentvividimageswhichareunderstandableandacceptableforbothEnglishandChinesepeople．Soa11ofthemcanbetranslatedliterally．Theliteraltranslationkeepsboththeoriginalmeaningandthefiguresofspeechoftheoriginal．(b)MetaphorMetaphorisadevice，whichuseswordstoindicatesomethingthatdifferfromtheirliteralmeaning．Itisoftenusedtoindicatetheimplicitmeaningwhichiseasytobeunderstood．Forexample：(7)Timeismoney．(8)Smileisagoodmedicine．(9)Patienceisthebestremedy．(10)一寸光阴一寸金。(Aninchoftimeisaninchofgold．)(11)失败是成功之母。(Failureisthemotherofsuccess．)(12)话是开心的钥匙。(Wordsarekeystoopentheheart．)(C)MetonymyInproverbsmetonymyisafrequentlyusedcomparison，inwhichneitherthesubjectnoranindicatorofresemblanceisused．Instead，thereferenceisdescribedasifitwerethesubjectitself．Inappearance，onlythereferenceexistsinametonymy,butinrealityitisthesubjectwhichisbeingemphasized，forthesubjectandthereferencehavebeenfusedintoone．Forinstance： ChapterThreeAComparisonbetweenLinguisticandCulturalFeaturesinChineseandEnglishProverbs15(13)Goodhand，goodhire．(手艺好，工钱高。)Intheproverbabove，“goodhand’’substitutes“askillfulman”．Itisnotdifficultforpeopletounderstandtheproverbsuchas“Askillfulmanshoulddeservehighpay"’．Sothesubstitutionandthesubstitutedarecloselyrelatedandtheusageofmetonymyissuccessful．AnotherexamplefromChinese：(14)老骥伏枥，志在千里。“老骥”(anoldsteed)and“千里”(athousandf1)intheproverbrespectivelyreferto“oldpeople’’and“highaspiration”．Andthisproverbindicatesthatoldpeoplemaystillcherishhighaspiration．ItCallbeliterallytranslatedas‘"Anoldsteedinthestablestillaspirestogallopathousandli"’．3．1．2PersonificationAsafigureofspeech，personificationisoftenusedinproverbs．Humanbeingsareoftencomparedtoinanimatethingsorviceversa．Byusingthisdevice，theabstracttruthCanbecontainedinproverbsbutmorevivid．Forinstance：(1)Factspeakslouderthanwords．Inthisproverb，infact，“facf’isjustanoullbutitCanopenmouthtospeaksomething?Thisisthemanifestationofpersonification．Thefreetranslation“事实胜于雄辩”isproperandacceptable．(15)失败是成功之母。“失败”(failure)inthisproverbispersonifiedas“成功之母”(themotherofsuccess)．Can“failure”reallygivebirthto“Success”?Thispersonificationindicatesthatoneshouldsticktosomethingandnevergiveupmakingeffortsthoughfailureisunavoidable．However,theliteraltranslation“FailureisthemotherofSuccess”alsogivesthef10rei印readersthesameimpressionastheoriginalreadershaveandshowsthefeaturesofthisfigureofspeech． 16西南大学高校教师硕士学位论文3．1．3ParadoxOnthesurface，astatementinthisfigureofspeechseemsself-contradictoryandrunscountertothecommonsenseandreason，butafterthecarefulconsiderationonewillfindthereisagreatphilosophycontainedinthisapparentcontradiction．Thiskindoffigureofspeechmakesthelanguagemoreimplicitandleavesthereadersmuchspaceforthinking．Forexample：(16)Themorewelearn，thelessweknow．Thecommonsenseisthatifpeoplelearnmore，themoreknowledgetheywillobtain．However,thisproverbshowsacontradictoryphenomenon：themorepeoplelearn，thelesspeopleknow．Asamatteroffact，itisnotabnormal．Afterconsiderationonecanseethatthereexistsabrilliantphilosophy．Ononehand，onemayfinishhisorherdoctordegreestudybutheorshecannotexplainsomeplainthingswhicharecommontoevenchildren．(17)尺有所长，寸有所短。ThisChineseproverbalsoshowsacontradictionbetween“尺”(foot)and“寸”(inch)onthesurface．Withoutconsideration，onemaysay“foot’’islongerthan“inch’’absolutely．Thisiscommonsensetoallpeople．Infact，thisproverbindicatesthat“尺”(foot)hasitsdisadvantagesthoughitislongerthan“寸”(inch)asameasuringunit．Thus，theproverbcanbetranslated嬲“Afootmayproveshortwhileaninchmayprovelong—everythinghasitsstrongandweakpoints”．TheaddedexplanationCanhelptounderstandtheparadox．3．2SimilaritiesbetweentheoriginofEnglishandChineseProverbsAnEnglishproverbitselftellsUSthat‘"proverbsarethedaughterofexperience．’’ThisisalsothetruthforChineseproverbs．FromtheEnglishproverbaboveweCallfindthatEnglishandChineseproverbsenjoythesimilarorigin：theybothcomefrompeople’Sdailylifeandworkingexperience． 三!翌!竺!!兰兰兰兰堡!里竺7向打betweenLinguisticandCulturalFeaturesinChinesPdndEngli5^Jp阳vP帕sl73．2．1OriginatingfromfolklifeOnedistinctivefunctionofproverbsisenlightenment．EnglishandChineseproverbsbothrevealauniversaltruthfrompeople’sdailylifeandworkingpractice．Alargenumberofproverbsarecreatedbyworkingpeople，such嬲farmers，housewivesandsoon．Thefollowingaresomeexamples：(18)Makehaywhilethesunshines．(晒草趁天好，行事见良机。1(19)AsamanSOWS，SOheshallreap．(种瓜得瓜，种豆得豆。)(20)Agreatshipasksdeepwaters．(大船要走水深。)(21)Asmallleakwillsinkagreatship．(小船可使大船沉。)(22)Toomanycooksspoilthebroth．(厨师多了烧坏汤。)(231Youmaytakeahorsetotheriver,butyoucannotmakehimdrink．(带马到河边容易，逼马饮水难。)(24)Strikewhiletheironishot．(趁热打铁。)(25)春天不忙，秋后无粮。(Anidlespringmakesafruitlessautumn．)(26)瓜田不纳履，李下不整冠。(Neitheradjustsyourshoeinamelonpatch，noryourhatunderaplumtreetoavoidarousingsuspicion．)(29)巧妇难为无米之炊。(Eventhecleverestwifecan，tcookricewithoutricegrains．、)(30)要知朝中事，乡间问老农。(Askthecommonfolkifyouwanttoknowhowthecountryisfaring．)(32)木匠怕漆匠，漆匠怕光亮。(Thecarpenterfearsthelacquef聊旺worker：thelacquerwarefearslight．)(33)留得青山在，不怕没柴烧。(Aslong雒thegreenmountainsarehere．oneneednotworryaboutthefirewood．)Theproverbslistedaboveareformworkingpeople’sdailylifeandworkingexperience．OneCanunderstandtheliteralmeaningoftheproverbseasily；howeveLpeopletendtoquotetheirprofoundimplicationnowadaystorevealthetruthinourdailylife．3．2·2OriginatingfromliteraryworksUndoubtedly,anation"sliteraryworkscontributealottothedevelopmentofthe 18西南大学高校教师硕士学位论文language．LiteratureprovestobethemainsourceofproverbsinbothEnglishandChinese．Manygreatwriters，suchasWilliamShakespeare，JohnMilton，etc．produceagreatnumberoflinguisticexpressionsinalargeextent．ThefollowingaresomeexamplesfromEnglishliteraryworks．(34)Thecourseoftrueloveneverdidlullsmooth．(爱情路上无坦途。)(35)Thebiterissometimesbit．(咬人者有时也被咬。骗子有时也被骗。FromShakespeare’SHamlet)(36)Alittlelearningisadangerousthing．(一知半解是件危险的事情。FromPope，Essay觑criticism)(37)Readingmakesafullman，conferenceareadyman，writinganexactman．(读书使人充实，讨论使人机智，笔记使人准确。FromFrancisBacon，OfStudy)(38)Thechildhoodshowstheman．(从小看大，三岁看老。FromMilton，Paradise。Regained)ThesameistruetotheChineseliteraryworks，whichalsoprovidetheabundanceofsourcesforChineseproverbs．Forexample，(39)三个臭皮匠，顶个诸葛亮。(ThreecobblerswiththeirwitscombinedequalZhugeLiangthemastermind·一thewisdomofthemassesexceedsthatofthewisestindividual．——砀PThreeKingdoms《三国演义》)(40)谋事在人，成事在天。(Manproposes；Goddisposes．——彳DreamofRedMansions《红楼梦》)(41)三十六计，走为上计。(Ofthethirty-sixstratagems，thebestisrunningaway．一一TheMarshRebellion《水浒传》)(42)万事俱备，只欠东风。(Everythingisreadyexcepttheeastwindthatiscrucial．一一TheThreeKingdoms《三国演义》．)Theexamplesabovearejustasmallportionfromliteraryworks．Owingtotheconcisenessandphilosophytheyconclude，moreandmorepeopleremembertheseproverbsintheirdailylifeandpassonthemfromgenerationtogeneration．Thisisalsotheimportantroletheliteraryworkshaveplayed． ChapterThreeAComparisonbetweenLinguisticandCulturalFeaturesinChineseandEnglishProverbs193．2．3OriginatingfrommythologiesEachnationhasitsownmythologiesandfairytales．TheChinesetraditionalcultureandancientGreekandRomancivilizationrespectivelybequeaththeirnationalities’manymythologiesandallusions．Themythologiesandallusionshavebeenvaluedaspreciouslegacyofmankindandhavebeenvaluedaspreciouslegacyofmankindandhavebecomeoneofthemajorsourcesofproverbs．Forexample，theproverb“IfeartheGreeks，evenwhenbringinggifts’’comesfromtheGreekmythoftheTrojanWar．IntheTrojanWar,theGreektroopscouldnotbreachthecityofTroyforalongtime．Atlast，theyhadawonderfulideaforwining．Theypretendedtoretreat，leavingoutsidethecityofTroyahugewoodenhorse．ThesoldiersofTroypulledthehorseintothecity,whichresultedinthedestructionofthecity．Anotherexampleis‘"Thefoxsaidthegrapesweresour．”whichisfromTheFablesofAesop．Theproverbmeansthatonesayssomethingisbadwhenonecannotgetit．TherearealsomanyChineseproverbsderivedfrommythologiesandfables．Forexample，theproverb“八仙过海，各显神通。”meansthatwheneightimmortalscrossthesea,eachdemonstratestheirspecialskills．Peoplequotethemetaphoricalmeaningnowadays．Thisproverbindicatesthateveryonehashisownspecialskills．3．2．4OriginatingfromotherlanguagesOwingtothereasonofhistory,EnglishwaseVerinfluencedbyotherlanguages，such鹄Latin，Greek,FrenchandSOon．SoagreatnumberofEnglishproverbscomefromotherlanguages．Englishpeoplealsoacceptedandquotedthemforquitealongtime．Forexample：(43)Angerisashortmadness．(fromLatin)(44)Artislong，lifeisshort．(fromLatin)(45)舢lcatsaregrayinthedark．(fromFrench)(46)Kingshavelonghands．(fromFrench)(47)Everydogisalionathome．(fromItalian)ManyChineseproverbsalealsoderivedfromotherforeignlanguages．Forexample： 20西南大学高校教师硕士学位论文(48)条条大路通罗马。(AUroadsleadtoRome．)(49)谁笑到最后，谁笑得最好。(Hewholaughslastlaughsbest．)(50)吃不到葡萄说葡萄酸。(Thegrapesaresour．)Thoughtheseproverbsarefromotherlanguages，theyhavebeenpopularlyquotedandhavebecomeanimportantpartofChineseproverbs．Withspacelimited，theauthorjustnamesafewproverbsthatrepresenttherelevantaspects．Allinall，bothEnglishandChineseproverbssharethesimilarityoforiginthoughtheybelongtotwodifferentcultures．ThesimilaroriginshowsthatEnglishandChinesepeopleobservetheworldinasimilarwayandhavethesamefeeling．3．3DifferencesbetweenEnglishandChineseproverbsFromabove，wefindoutthatEnglishandChineseproverbssharethesimilarorigin．However"theydifferfromeachotherinmanyaspects．Allculturesalediverseandunique．Notwoculturesalethesameintheworld．Languageisthemirrorofthecultureofanation．Proverbs，beingpartoflanguage，aleofthesamecharacteristicsandmostofthedistinctiveculturalfeaturesofanationCanbefoundinproverbs．Inthissection，theauthorintendstocomparethedifferencesbetweenEnglishandChineseproverbsinsomeaspects，suchaslivingenvironments，livingcustoms，religiousbeliefsandmoralstandards．3．3．1DifferentlivingenvironmentsFordifferentgeographicallocation，theEnglishpeopleandtheChinesepeopleliveinquitedifferentenvironments，whichleadtodifferentlifestylesofthepeople．TheEnglishnationisanomadicnationanditslivesarelargelydependentonlivestockhusbandry,fisheryornavigation．ThereisnodoubtthatplentyofEnglishproverbsaleontheseaspects．Forexample：(51)Nofishinglikefishinginthesea．(捕鱼要到大海。)(52)AfamineinEnglandbeginsatthehorse—manger．(英国的饥荒始于马槽。)(53)Amanmayleadahorsetothewater,butheCan’tmakehim“Ill【．(牛不低头，按不喝水。) (54)Thebestfishswimnearthebottom．(好鱼翔水底。珍物难求。)(55)ThegoodseatIlallisknowninbadweather．(要识好海员，须凭坏天气。)(56)There’Sasgoodfishintheseaasevercomeoutofit．(有了大海，还怕没鱼。)However，Chinaistraditionallyafarmingcountrysinceancienttimesandthereforemanyproverbsarefromfarmersandareaboutthem，suchas：(57)七十二行，庄稼人头一行。(58)百业农为本，民以食为天。(59)地不翻，苗不欢。(60)种田不用问，用好水和粪。(61)好树结好桃，好种出好苗。(62)边收边耕，野草不生。Ontheotherhand，ChinaliesintheEasternHemispherewhileEnglandislocatedintheWesternHemisphere，andthereforeChinaandEnglandhavecompletelydifferentclimates．InChina,eastwindblowsinspringandisconsideredtobeawarmanddampone；however,inEnglanditblowsinwinterandisconsideredtobeacoldandwetone，justtheoppositesituationofChina．Thefollowingexamplesaleprovedtobetheillustrationoftwodifferentclimates．Forexample：(63)Awestwindanhonestmangotobedtogether．(64)ThewindblowsnotalwaysWest．(65)Theeastwindwetandcoldtogether,thewestwindsurelybringsUSagain．(66)Whenthewindisinthewest，theweatherisatthebest．(67)春风不刮，草芽不发。(68)春风不动地不开。(69)春的三分暖。(70)春风不进屋，外面冷得哭。(71)等闲识得东风面，万紫千红总是春。Allinall，theproverbsabovehaveshowntheirdifferentfeaturesaboutthelifestyleofpeopleandtheclimates．Obviously,proverbsareinfluencedbydifferentliving 22西南大学高校教师硕士学位论文environmentsinalargeextent．Moreover,fromtheproverbswecanseethattheChinesepeopleliveonagricultureandtheEnglishpeoplemainlydependentonfisheryandtheocean．Proverbsprovidepeoplewithaveryconvenientwaytounderstandtheculturaldifferencesbetweeneachnation．3．3．2DifferentlivingcustomsLanguagereflectspeople’Slifeanditcomesfrompeople’Slife．Livingcustomsgreatlyinfluenceandrestrictthesystemoflanguageexpressions．Theeatinghabitsofanationhavesomethingtodowiththelivingenvironmentsandlivingcustoms．Inwesterncountries，peoplemainlyliveonbread；however,riceisthemainfoodforChinesepeople．Inaddition，theEnglishpeoplelikebutter,cheese，pudding,milkandmanyotherfoods．SoanEnglishproverbgoes：‘"Buttertobutterisnorelish．’’Theliteralmeaningoftheproverbisthatonlybutterwillnotproducedeliciousfood．However，themetaphoricalmeaningisthatthesamethingwillmakepeoplecheesedanddull．Anotherexampleistheproverb‘"Differentpeoplehavedifferentopinions；somelikeapplesandsomelikeonions．’’Inthisproverb，“butter"’，“apple’’and“onion”arethecommonfoodfortheEnglishpeople．However"theChinesepeoplewillchoosedifferentfoodstoshowtheirdifferenttastes．SoaChineseproverbsays：“萝卜白菜，各有所爱。”IthasthesamemeaningwiththeEnglishproverb‘‘Differentpeoplehavedifferentopinions；somelikeapplesandsomelikeonions．”Inthesimilarproverb，theChinesepeopleuse“萝卜”(radish)and“白菜”(cabbage)insteadof‘‘apple"’and‘‘onion"’todescribethatpeoplevaryintheirpreferencetocertainobjectsorideas．Fromtheproverbweknowthat‘"radish’’and‘"cabbage’’arethetwocommonvegetablesinChina．Itisprovedthatproverbsarethemirrorofdifferentculturalfeatures．OnemoreexampleistheattitudestheEnglishpeopleandtheChinesepeopletaketowardsanimals．Eachnationhasitsownfavoriteanimals，whichhavebecomeanimportantofpeople’Slife．Take‘‘dog"’forexample．TheanimalstandsforfaithfulnessforChinese，butmostEnglishpeoplethinkthatadogsharestheequalpositionwithhumanbeings．Inproverbs，theChinesepeopleoftenassociatethedogwiththederogatoryconnotationbuttheEnglishpeoplejustregardthedogastheirbestfriend．Forinstance： (72)Agooddogdeservesagoodbone．(73)Alivingdogisbetterthanadeadlion．(74)Loveme，lovemydog．(75)Hisbarkisworsethanhisbite．(76)Everydoghashisday．(77)Anolddogbarksnotinvain．(78)狗嘴里吐不出象牙。(79)狗改不了吃屎的本性。’(80)狗咬吕洞宾，不识好人心。(81)饿狗咬人不露齿。(82)狗眼看人低。(83)狗咬耗子，多管闲事。Becauseofdifferentenvironments，historyandculture，peopleindifferentcountriesdeveloptheirdifferentcustoms．Thefeaturesoflivingcustomsaleshowngreatlyinproverbs．Thetranslatorscannottranslatetheproverbsproperlywithoutunderstandingtheculturalconnotationsthoroughly．3．3．3DifferentreligiousbeliefsReligionexistsineverycountryandnation．Itaffectspeople’Sbeliefandlife，especiallybeforethemoderncivilization．Numerousproverbsweregeneratedfromthefountainofreligion．Religionplayedakeyroleinwesternsociety,especiallybeforecapitalization，andmanyEnglishpeoplebelieveinChristianityandregardtheBibleasoneofthemostimportantclassicalworksintheirlife．InnumerableproverbsalecreatedfromtheBible，suchas"(84)Sufficientuntothedayistheevilthereof．(当天苦恼已足够，莫为明日枉发愁。)(85)Godsendsmeatandthedevilsendscook．(上帝送来肉，魔鬼送来厨子。)(86)Atreeisknownbyitsfruit．(观果实可知树，观其行可知人。)(87)Thespiritiswilling，butthefleshisweak．(心有余而力不足。)(88)Eachforhimselfandthedeviltakethehindmost．(人各为己，迟者遭殃。) 24西南大学高校教师硕士学位论文ReligiousbeliefsinChinaaredifferentfromthatinthewest．InChina,Buddhismisthedominatingreligionthathasbred·in-the·boneinfluencesontheChinesepeople．Therefore，manyChineseproverbsarecloselyrelatedtoBuddhism．Forinstance：(89)泥菩萨过河，自身难保。(90)跑得了和尚，跑不了庙。(91)放下屠刀，立地成佛。(92)平时不烧香，临时抱佛脚。(93)一个和尚挑水吃，两个和尚抬水吃，三个和尚没水吃。Theproverbsaboveshowthat佛，和尚and菩萨arethemainBuddhismterminologiesinChineseproverbswhichoriginatefromBuddhism．FromtheproverbsabovebothfromEnglishandChinese，wecanseethatreligionisanintegratedpartofculture，andthatthedifferentreligionpeoplebelievemakesonecultureSOdistinctiveandcolorfulfromtheother．Thedifferencesinreligiousbeliefscontributetodecoratinglanguageswithpeculiarnationalculturalcolors．3．3．4Dif!rerentmoraIstandardsOwingtothedifferenthistory,peoplelivingindifferentenvironmentsholdcompletelydifferentattitudestowardstheworld，peopleandthings．Eachnationhasitsownopinioneventowardsthesamething．Onecannotjudgewhoseattitudeisrightorwronginitsownstandardofvalue．Moreover,eachculturehasitsowndistinctiveanduniquefeatureandnooneCanevaluateotherculturewiththesubjectivefeelingwithoutTheEnglishnationandtheChinesenationbothhavealongandbrillianthistory．Thepeopleofthesetwonationshaveformeddiverseattitudesandstandardsforwhatisrightorwrongintheprocessofdevelopment．Takemoralstandardforexample，TheEnglishpeopleandtheChinesepeoplebothshowdifferencesinsomeaspects．Inthefollowing，wewilldiscusstwomajorpairsofoppositemoralstandardswhichEnglishandChinesepeopleholdrespectively． 3．3．4．1IndividualismVS．CollectivismTheEnglishproverb“Everyoneforhimselfandletthedeviltakethehindmost．’’showsthattheEnglishpeopletendtobehaveinhisOWllwayregardlessofwhatotherpeopledo．Thisbehaviororlifestyleemphasizesonthelibertyorfreedomforeachindividualpersonandiscalledindividualism．IndividualismisthedominantvalueorientationintheWesterncountries．Thiscanbemanifestedinthefollowingexamples：(94)Self-interestistherule，selfsacrificetheexception．(95)Doyourownthing．(96)Everymallisthearchitectofhisownfortune．(97)Pullyourselfupbyyourownbootstraps．(98)Paddleyourowncanoe．TheWesternculturetendstoadvocateindividualism．Peopleareencouragedtocompeteratherthancooperate；personalgoalsaresuperiortogroupgoals；everyindividualhastheirownfighttomakedecision．However,Chineseculturejustshowstheoppositevalueorientation，whichiscalledcollectivism．Triandis(1990)givesUSacleardefinition：Collectivismmeansgreateremphasison(a)theviews，needsandgoalsofthein。gr?upratherthanoneself；(b)socialnormsanddutydefinedbythein-groupratherthanbehaviortogetpleasure；(c)beliefssharedwiththein—groupratherthanbeliefsthatdistinguishselffromin-group；(d)greatreadinesstocooperatewithin—groupmembers．Fromthedefinition，onecanknowthattheChinesepeopleadvocatetheunityofthewholeforthecollectivebenefits．ThiscallbeknowninmanyChineseproverbs：(99)三个臭皮匠，顶个诸葛亮。(Thewisdomofthemassesexceedsthatofthewisestindividual．)(100)独木不成林。(Onetreedoesnotmakeaforest．)(101)众人拾柴火焰高。(Alotofpeoplewhocollectwoodmakeafireburning．)(102)众人一条心，黄土变成金。(Theunityofthemassesmakestheclaygold．)(103)一个篱笆三个桩，一个好汉三个帮。(Ahedgehasthreestakes：amanhasthree 26西南大学高校教师硕士学位论文helpers．)ItisbelievedthatChineseculturestressescollectivismandtheChinesepeopleareinfavorofcollectivism，whichischaracterizedbyasocialframeworkthatdistinguishesbetweenin-groupsandout—groups．Inotherwords，theChinesepeoplearelikelytoconcemforothers，dependentongroupcooperationandgroupdecision—making．Allinall，individualismisadominantvalueorientationfortheEnglishpeopleandcollectivismfortheChinesepeople．Nonetheless，individualismisnotpeculiartotheWest；noriSthecollectivismtotheEast．TheWesterncountriesandtheEasterncountriesarenotseparateentitiesandtheybothsharesomecommonfeaturesofindividualismandcollectivism．，3．3．4．2EqualityVS．hierarchy“Everymaniscreatedequal．’’fromtheDeclarationofIndependencehasbecomeapopularly-usedproverbinEnglishandisalsoagoodillustrationoftheWesterners’value—-equality．ThisisalladvancedphilosophyputforwardbytheestablishersoftheUnitedStatesofAmerica．Fromthesloganonecanfindoutthatequalityistheprevalentvalueorientationbecausesocialdiscriminationhastakenitsrootbeforetheestablishmentofthenewcountry．IntheEnglishculture，thevalueofequalityprevailsinbothprimaryandsecondarysocialrelationships．Forinstance，childrenareoftentreatedasadultsandcancalltheirparentsbytheirgivennames．Therefore，thekinshipisnotasimportantasinChina．ThatiswhytherearenumerouskinshipaddressesinChineseculturewhileaverysmallportioninEnglishculture．Inmanycases，kinshiprelationshipsareregardedasbarrierstoindividualself-realization．Apartfromtheprimarysocialrelationships，insecondaryrelationships，mostfriendshipsandCO-workersarealsotreatedasequals，suchassuperiorsandsubordinatesareequal．Thisculturalfeaturecallbefoundinthefollowingproverbs：(104)Everymallshouldtakehisown．(105)Everymanisakinginhisownhome．006)WeareallAdam’Schildren． (107)Everyoneisamasterandservant．08)Jackisasgoodashismaster．09)Thebestcharityisjusticetoa11．However，ChinesecultureiscompletelydifferentfromthatofEnglishculture．NoteveryChinesesharedtheequalrightinancienttimes．TherelationshipbetweentheChinesepeopleisofgreathierarchicalfeatures．Confucius(B．C．551—479)，thegreatChinesethinker,educatorandstatesman，oncesaid“君君，臣臣，父父，子子。’’Theliteralmeaningofthesayingisthatkingisking；subjectissubject；fatherisfather；andsonisson．ThemetaphoricalmeaningisthateveryoneshouldbehaveaccordingtohisSocialstatusandthatthesubordinatesshouldnotopposehissuperior’Sorders．ItisobviousthatthenotionofhierarchyhastakenitsdeeprootinChinesecultureformorethan2,500years．Therefore，agreatnumberofkinshipaddressesappearinChineseculture，suchas伯伯，叔叔，舅舅，姑姑，婶婶，姨妈，etc．Inprimaryrelationship，especiallythefamilymembersshouldbehaveaccordingtohispositioninthefamily,suchastheyoungershouldrespecttheelderandevenshouldnotdisobeytheelder’Sorder．Insecondaryrelationship，thenotionofsocialhierarchyalsodominatesthekeyrole．Everyonehasitsownfitsocialstatusandcannotenjoythetrueequality．SoeachmemberofthesocietyissupposedtobehaveaccordingtothestatusthatheorshehasinthehierarchyoftheSociety．ThisCanbeprovedinthefollowingChineseproverbs：10)只许州官放火，不许百姓点灯。(Themagistratesarefreetobumdownhouses，whilethecommonpeopleareforbiddeneventolightlamps；thepowerfulCalldowhattheywant，theweakarenotallowedtodoanything．)(111)鲸吞鱼，鱼吞虾。(Thewhaleeatsupthefish；thefisheatsuptheshrimp．)12)官大一品压死人。(Oneranksuperiorisoppressing．)13)官大奴也大。(Powerfulofficialshavepowerfulservants．)14)君让臣死，臣不能不死。(Theobjectcannotobjectifthekingletshimdie．)Intheabove，weCallseethedifferencesbetweenEnglishandChineseculture：individualismandequalityarethetwomainvalueorientationsinEnglishculture；while 28西南大学高校教师硕士学位论文collectivismandhierarchyplayakeyroleinChineseculture．However,thesetwopairsofculturalfeaturesarenotseparateabsolutelyandtheyarenotpeculiartoaparticularculture．Asamatteroffact，theysharesomethingincommoninsomeaspectsandcomplementeachotherinalargeextent．Atranslatoronlymastersthisculturalfeature，canheorshetranslateandintroducetheculturalconnotationtoothernations． ChapterFour一。Eq。IinChinese—EnglishDynarnICUIVaence匕qI—ProverbTranslationLanguage，asthebearerofculture，isgreatlyinfluencedbyculture．Translation，seeminglyamereinter-lingualtransformation，isinnatureaninter-culturalactivityinitsworkofcomparing，introducingandabsorbing．Proverbtranslation，ashortcuttointer-culturalcommunication，isaveryimportantmediumforculturalexchangebetweenpeopleusingdifferentlanguages．However,itisverydifficultforthetranslatorstofinishthetranslationtaskseasilybecauseofmanycomplicatedfactors．4．1Factorsinfluencingproverbtranslation4．1．1CulturaidifferencesTheculturaldifferencesarethemostimportantandcomplexfactorwhichhasagreatinfluenceonproverbtranslation．Itisalsotheobjectivefactorwhichonecannotignoreindealingwithtranslation．AstheauthorhassummarizedinThree，therearefourmajorculturaldifferencesbetweenEnglishandChineseproverbs：thedifferentlivingenvironments，thedifferentlivingcustoms，thedifferentreligiousbeliefsandthedifferentmoralstandards，etc．Thankstotheculturaldifferences，peoplehaveformeddifferentwaysofthinkinganddifferentaesthetichabits．Theymayhavequitedifferentorevenoppositeopinionsofthesamematter．Forexample，inChinesethereisaproverb“金无足赤，人无完人”，implyingthatthereisnomallthatisperfect．“金”(gold)，whichisoftenconsideredas觚imageofpreciousnessandperfection，becomestheframereferencetothepeopleinChineseculture．However,thesamemeaninginEnglishcultureisexpressedas‘"Everybeanhasitsblack’’andtheimageusedforcomparisonhasbecomethe‘"bean”．Thechangeoftheimagesinthetwoproverbsreflectsthetwonations’differenthumanisticandaestheticviewsof1ife29 30西南大学高校教师硕士学位论文TheexampleaboveleadstotheconclusionthatthereexistgreatculturaldifferencesbetweenEnglishandChineseproverbsanditislargelythesedifferencesthataddtothecharmofthetwocultures．Aproverbislikeawindowwithviews．Theviewsthathavecomeintooureyes,‘throughhiswindowareexoticcustoms，mysteriouslegendsandmyths，peculiarreligionsandforeignvalues．Alltheseaddtothefascinationoftheinter-culturalcommunication，butatthesametimetheyhavecausednumerous“culturalbarriers’’intranslationpractice．4．1．2Reader’SacceptanceWiththeaidofthehi．techofthe20thcentury,theplanetonwhichhumanbeingsarelivingisonitsfasttracktobecomeaglobalvillage．Nocountryintheworldcanaffordtowelldevelopitselfeconomicallyandculturallywithoutkeepingitsdoorwidelyopentotheoutsideworld．Culturalexchange，allindispensablepartofsocialadvancement，isnoexception．Asaresult，itisinevitablethatsomeculturesarepowerfulwhileotherculturesareweak．Regardlessofthepoliticalfactors，thereadersintheweakerculturearemorelikelytobeinfluencedbythepowerfulculture．ThecultureoftheEnglish—speakingcountrieshaslongbeenthepowerfulcultureinhistoryandhasenjoyedwidepopularityinChina．Therefore，manyEnglishwordshavecomeintoChineseandhavebecomecommonlyused．Wordslike“伊妹儿”(e—mail)，“沙发”(sofa)，“鳄鱼的眼泪”(crocodiletears)，“洗发香波”(shampoo)，etc．areborrowedfromEnglish．Likewise，&tenthoughEnglishculturetendstobeself-sustainedandsomewhatclosedtothecultureofftheOldWorld，quiteafewChineseculturaltermshavegoneintoEnglishlanguage，suchas“qigong"’(气功)，‘"taiji”(太极)，‘“tofu”(豆腐)andSOon．Sowhateverthecapabilityofacceptingandassimilatingthealienelements，itisuniversalforallnationstoconsciouslyorunconsciouslyadoptsomethingfromothercultures．Astimesgoeson，cross—culturalexchangesaregettingmoreandmorefrequentandpeoplefromdifferentnationsaremoreoftenexposedtodifferentcultures．Onecannotevenavoidgettingintouchwithforeigncultures．Allthesefactorshavealreadycontributedtohelpingtofosteramongpeopleintheglobalvillageamoreopenperspectiveofaliencultures．Readers’acceptanceofaliencultureshasbeengreatlyraised．However,theprocessofabsorbingandassimilatingisquitealongtime．Moreover,it isimpossibleforallpeopletomasterthenewtermsfromforeignlanguagesordifferentculturalbackgroundowingtodifferenteducationlevel．Takethefollowingproverbforexample：(1)Praisenotpudding．Inthisproverb，puddingakindofcommondessertsthattheEnglishpeopleusuallyeatafterdinner．ItalmostindispensabletothelifeoftheBritishpeople．Theproverbcallbetranslatedintothefollowingtwoversions：(1a)赞扬不能当布丁吃。(1b)赞扬不能当饭吃。ThefirstversioneasytobeunderstoodbytheChinesepeoplewhohavecommonsenseaboutEnglishculture．Onthecontrary,theChinesepeoplewhohavelittleknowledgeofEnglishcultureordonotknowanythingaboutEnglishculture，wouldbeconfusedabout‘"pudding"’．Sothesecondversionbettertobeunderstoodforthesepeoplebecauseoftheirabilityofacceptance．Differentpeoplehavedifferentabilitiesinacceptingnewthingsorknowledge．Italsohasgreatimpactontranslationbecausetranslatorshavetotakethisfactorintoconsideration．Itwisefortranslatorstoselectdifferentstrategiesforreaders’requirements．4．1．3Translator’seulturaIattainmentProverbtI酆lationaquestionofapttreatmentofdifferentculturaltraitsindicatedbyproverbs．Fortheproverbtranslationpractice，atranslatorshouldnotonlyrenderthemeaning，butmostimportantly,helpthetargetlanguagereaderstotasteasmuchaspossiblethegenuineforeignflavorcontainedinthesourcelanguageproverbsandexperiencewhatthesourcelanguagereadershaveexperienced．Toreachthegoal，atranslatorsupposedtopossessseveralculturalattainments：A．Bilingualism．Therenodoubtthatalmosteverytranslatorqualifiesforthebilingualability．However,thebilingualleveldeterminesthequalityoftranslation．Ifthetranslatorpossesseshighbilinguallevel，thetargettextwillbeunderstoodwelland 32西南大学高校教师硕士学位论文translatedappropriately．Atranslator’Sbilingualabilityisanecessitytohistranslationpracticeandheisrequiredtobequitefamiliarwithboththesourcelanguageandthetargetlanguage．B．Biculturalism．“Languageandculturearetwointerdependentsymbolicsystems”．(Nida2001：139)Languageisonecomponentofcultureandisthecartierofcultureatthesametime．Culture，ontheotherhand，endowslanguagewithmeaningandsignificance．Withoutlanguage，thereisnoculture．Withoutculture，languagewilllooseallitsmeaningsandvanishintheend．Theintimaterelationbetweenlanguageandculturedeterminesthatintheprocessoftranslatingmoreattentionshouldbelaiduponculturalelementsandthatallintensivestudyoftheculturalfeaturesofboththesourcelanguageandthetargetlanguageisofgreatsignificance．AccordingtoNida，tobeasuccessfultranslator’onemustbeanexpertatthelanguageandculture，and“biculturalismisevenmoreimportantthanbilingualism，sincewordsonlyhavemeaningsintermsoftheculturesinwhichtheyfunction·”fNida1992：110)．，Asamatteroffact，moreandmoretranslatorsarebecomingawareofthesignificanceoftakingculturalfactorsintoconsiderationintheirtranslationpracticeandtranslationstudy．Withoutbiculturalability,thetranslationtaskwillbeverydifficultandthetargetlanguagereaderswillfailtounderstandothernations’culture．Forexample，‘"BaccchushasdrownedmorethanNeptuneandhaskilledmorethanMars．’’IfthisEnglishproverbistranslatedliterallyas“巴克斯淹死的人比尼普顿多，杀掉的比马斯多”，theChinesereaderswillbeataloss．Thisversionmaybetranslatedbysomeonewhodoesnotknowalotaboutthewestemculture．Infact，inGreekmythology,BacchusisGodofwine；Neptune，Godofthesea；Mars，Godofwars．ThisproverbimpliesthatwinehaskilledmorethanseasandWars．Accordingtothesesymbols，namesof“Bacchus”，‘"Neptune’’and“Mars”Canbesubstitutedbytheclassestheytypify．So“酒神杀死的人比海神和战神多”ismucheasiertobeunderstood．Therefore，whetherornottakingintoconsiderationculturalfactorsofboththesourcelanguageandthetargetlanguagewilldecidewhetheratranslatorCantranslatealanguageintoanother．HowwellatranslatorknowshisowncultureandhowwellheCaninterpretthecultureofthesourcelanguageandtransmititintothetargetlanguagewilldecidewhethel"histranslationissuccessfulornot． ChapterFourDynamicEquivalenceinChinese—En，glishProverbTranslation33C．Translator’sresponsibility．Intheauthor’sopinion，whetherthetranslatorisornotresponsibleforhisworkisalsoakeystandardforagoodtranslator．Asatranslator,histaskisnotonlytotranslateonelanguageintoanotherliterally,butalsotoexaminethecorrectnessandappropriatenessofhistranslation．Ifatranslatorisquitecarelessabouthiswork，thereaderswillbemisled．TaketheEnglishproverb“Eachforhimselfandthedeviltakethehindmost”forexample．ManytranslatorssubstitutesthisproverbinanotherChineseproverb“人不为己，天诛地灭”．Actually,thisChineseproverbisfromamedievallegendthatadevilopenedaschoolwherestudentslearnedmagicartsandafteracertainperiodoftrainingstudentswereaskedtocrossthroughabasementandtheonewholaggedbehindwouldhavetobecomeaservantdevilinthehell．TheEnglishproverbwamspeoplethattheymustlookafterhisowninterestsandbereadyfortheintensecompetition．Otherwise，theywillhavetotaketheconsequences．TheChineseproverb，however,conveysonlythemessagethat“everyoneisselfish"’withatoneofcurseIinitslatterpart．Inaddition，thetranslatorissupposedtoshouldertheresponsibilityoftransmutinghisownculturetoothernations．Therefore，acompetentandresponsibletranslatorshouldbearculturalelementsinmindatanytimeintheprocessoftranslationsothatculturalmisinterpretationscanbeavoided．Inbrief,themaindifficultiesinvolvedintranslatingChineseproverbsintoEnglishmaybesummarizedasfollows：(i)AChineseproverbmayhavenoequivalentintheEnglishlanguage．Itis，therefore，unrealistictoexpecttofindequivalentsintheEnglishlanguageasamatteroffact；(ii)AChineseproverbmayhaveasimilarcounterpartintheEnglishlanguage，butitscontextofusemaybetotallyorpartiallydifferent；(iii)AChineseproverbmaybeusedinthesourcetextintermsofbothitsliteralandpragmaticimplicationatthesametime．UnlesstheEnglishlanguagecorrespondstotheChineselanguagebothinliteralmeaningandpragmaticimplication，theplayonChineseproverbsusuallycannotbesuccessfullyreproducedintheEnglishlanguage． 34西南大学高校教师硕士学位论文4．2ThedefinitionofdynamicequivalencetheoryIntheabove，onecanknowthattherearemanyfactorswhichhavegreatimpactonproverbtranslation，especiallytheculturalfactors．Itisverydifficultforatranslatortoovercometheproblemsbyonlyusingaparticularmethod．Sothedynamicequivalencetheoryshowsagreatnecessityformaintainingthelinguisticfeaturesoftheoriginalproverbs，preservingtheirculturalcolorings，andmeetingthedifferentneedsofvarioustargetreaders，sourcetextsandtargettexts．EugeneA．Nida,afamousAmericantranslatorandtranslationtheorist，putforward‘‘dynamicequivalence’’theory,whichmadehimthetheoreticrepresentativeinthetranslationfield．Dynamicequivalence，tobespecific，meanstheequivalencewhichconsistsofstylisticequivalence，social-culturalequivalenceandlinguisticequivalence．Dynamicequivalenceisbasicallyreceptor-createdandstressesthatthetargetlanguagereadersshouldbeabletocomprehendandappreciatethetranslatedversioninthesamewaythesourcelanguagereaderscomprehendandappreciatethesourcetextor,atleast，theyCanfeelhowthesourcelanguagereaderscomprehendandappreciatetheSOurCetext．Hereequivalentcannotbeunderstoodinitsmathematicalmeaningofidentity,butonlyintermsofproximityonthebasisofdegreesofclosenesstofunctionalidentity．So，dynamicequivalenceisaswellnamed“functionalequivalence”toavoidmisunderstandingoftheterm“dynamic”．一Nidaandhisdiscipleshavetheirtheoreticbasisasfollows：(i)Sincetranslationisanimportantandindispensablemediumofinterlingualandinterculturalcommunication，theoriginalcultureshouldbeembeddedintothemodesofbehaviorofthetargetcultureintranslation．Inordertoavoidculturalconflicts，dynamicequivalenceisquitenecessary．(ii)Oneoftherequirementsoftranslationisthatlanguageofthetranslatedversionissupposedtobenatural，idiomaticandintelligibleforthetargetreadersinordertoavoidmisunderstandingcausedbythelinguisticobstaclesthatimpedeit．InNida’Sviewpointof“naturalnessofexpression”intranslation，thefluenttranslationstrategyisregardedastheprimaryimportance．(iii)Inviewofcommunication，oneofthemostimportantpurposesoftranslationis ChapterFourDynamicEquivalenceinChinese—EnglishProverbTranslation35詈!!!!鼍暑皇!!!曼!!!!!!!!!!!!!!!!曼!!!暑!!!!皇III!!!!!詈!!!!!皇!!!詈!曼!!!曼tocreateeffectiveandsuccessfulinterculturalcommunication．Becausethetargetreadersperceivethecontentoftranslatedtextsintheirownculturalperspective，aneffectivemodeofcommunicationinonecultureisnotnecessarilyefficientinanotherculture．Therefore，inordertoachieveaneffectivecommunication，translatorshouldtrytheirbesttoembedsourcelanguagecultureintotargetlanguagecultureandeliminatetheculturalbarrier,whichCanbeperformedbydynamicequivalence．Inaword，dynamicequivalenceisaprogressofachievingtheclosestnaturalequivalentbychoosingthemostappropriatetranslationmethod．Suchchoiceisbasedontheconsiderationofthewholefactorsinfunctionalidentityandisabletotakethesameeffectonthetargetreceptorsastheoriginaltextdoesupontheoriginalreaders．Ontheanalogyofthis，dynamicequivalenceinthetranslationofproverbsinfactreferstotheclosestfunctionalequivalenceoftheoriginalproverbsinthetargetlanguagebyselectingthemostsuitablerenderingway．InthebookLanguage，CultureandTranslation，Nidawrites：Suchaviewoffunctionalequivalenceimpliesdifferentdegreesofadequacyfromminimaltomaximaleffectivenessonthebasisofbothcognitiveandexperientialfactors．Aminimal，realisticdefinitionoffunctionalequivalencecouldbestatedas‘thereadersofatranslatedtextshouldbeabletocomprehendittothepointthattheycallconceiveofhowtheoriginalreadersofthetextmusthaveunderstoodandappreciateit．’Anythinglessthanthisdegreeofequivalenceshouldbeunacceptable．Amaximal．idealdefinitioncouldbestatedas‘Thereadersofatranslatedtextshouldbeabletounderstandandappreciateitinessentiallythesarrlemannerastheoriginalreadersdid．’Themaximaldefinitionimpliesahiglldegreeoflanguage-culturecorrespondencebetweenthesoBrceandtargetlanguagesandanunusuallyeffectivetranslationSoastoproduceinreceptorsthecapacityforaresponseveryclosetowhattheoriginalreadersexperienced”．fNida2000：118)Thetwodefinitionsofequivalencerevealthattheminimallevelisrealistic，whereasthemaximallevelisideal．ForNida,goodtranslationsalwaysliesomewherebetweenthetwolevels(Nida1995：224)．Clearly,“functionalequivalence’’isaflexibleconceptwithdifferentdegreesofadequacy．AccordingtoNida,translatorsaresupposedtofollowtheprinciplesforproducing‘‘functionalequivalence’’inordertoachievetheclosestnaturalequivalence： 36西南大学高校教师硕士学位论文(i)Ifaclose，formaltranslationislikelytoresultinamisunderstandingofthedesignativemeaning，(a)certainchangesmustbeintroducedintothetextofthetranslationor(b)theliteraltranslationmayberemainedandafootnoteexplainingthelikelymisunderstandingmustbeadded．(ii)Ifaclose，formaltranslationmakesnosense，i．e．istotallyobscureindesignativemeaning，certainchangesmaybeintroducedintothetextunlessthesourcetextispurposelyobscure，inwhichcasetheobscuritymayberetained，andafootnoteexplainingthenatureofobscuritymaybeveryusefulandinmostinstancesfullyjustified．(iii)Ifaclose，formaltranslationisSOsemanticallyandsyntacticallydifficultthattheaveragepersonforwhomthetranslationisbeingmadeisverylikelytogiveuptryingtounderstandit，certainchangesarewarranted，althoughitmaybeusefultoindicatethenatureofsuchchangesinanintroductionorinfootnotes．(iV)Ifaclose，formaltranslationislikelytoresultinseriousmisunderstandingoftheassociativemeaningofthesourcetextorinasignificantlossinaproperappreciationforthestylisticvaluesofthesourcetext，itisimportanttomakesuchadjustmentsasarenecessarytoreflecttheassociativevaluesofthesourcetext．(v)Themarinerinwhichatranslationistobeusedhasasignificantinfluenceupontheextenttowhichadjustmentsaretobemade．(Vi)Thefactthatasourcetextmustbetranslatedinsuchawayastooccurwithaccompanyingcodesusuallyrequiresanumberofadjustmentsonalllevels：phonology,lexicon，syntax，anddiscourse．(Nida2000：125)4．3ThestrategiesemployedforproverbtranslationindynamicequivalencetheoryProverbs，beingpregnantwithculturalsymbols，therefore，deservespecialstudy；likewise，proverbstranslationasaneffectivemeansofcross-culturalcommunicationenjoysitsownspecialty．Proverbsareheavilyculturallyloadedsentencesorshortsayings ChapterFourDynamicEquivalenceinChinese—EnglishProverbTranslation。37andareconsideredasthespecialculturalimage．AlargenumberofChineseproverbshavedoublemeanings：literalandmetaphoricalmeaning．Theirtranslationrequiresnotonlytoconveythemeaningoftheoriginalasmuchaspossiblebutalsotowintheacceptanceofthetargetreaders．Asamatteroffact，whatisimportantforatranslatoristhatthechosenrenderingmethodsshouldserveessentiallytheclosestfunctioninthetargetlanguageastheoriginaltextdoneinthesourcelanguage．Inotherwords，thedynamicequivalenceoftranslatingproverbsisdeterminedbyacomparisonoftheeffectandappealinthetextofthesourcelanguageandthetargetlanguage．Intheabove，wehaveintroducedthebasictheoryofdynamicequivalencespecifically．However,themostimportantthingishowatranslatoremploysdifferentstrategiesaccordingtodifferentsituationsandrequirementsbecausethedynamicequivalencefortranslatingproverbsreferstotheclosestnaturalequivalenceoftheoriginalproverbsinthetargetlanguage．Inthefollowing，wewilldiscussthespecificapplicationsofthedynamicequivalenceinChinese—Englishproverbtranslation．4．3．1LiteraltranslationLiteraltranslationisanapproachadoptedtokeeptheoriginalmeaning，imageandstructuretothefull．Thetranslatedversionmustconformtothestandardofthetargetlanguageanditisnotsupposedtobringaboutwrongassociationinthereader’Smind．Theaimofliteraltranslationistopreservethenationalflavorofthesourcelanguageproverbs，whilenottransgressingthelinguisticprinciplesofthetargetlanguage．Translatorsshouldmakeeveryefforttoretainthefigurativeimage，rhetoricaldevicesandthenationalcharacteristicsoftheoriginalproverbs．Accordingtotheprincipleofdynamicequivalence，metaphors，imagesandnationalcharacteristicsshouldbepreservedwhensemanticmeaningofmorphemesCanproduceequivalentcontexteffect．Inthiscase，literaltranslationwilldoaccordingtotheprincipleofdynamicequivalence．WhentheimagesandmetaphoricalmeaningsofChineseandEnglishproverbsarecompleteequivalent，literaltranslationCanachievedynamicequivalenceaswellbecausetheyrepresentbasicallythesameorsimilarimplicationsandculturalfeatures．IfaproverboftheoriginallanguagedoesnotleadtoculturaldistortioninliteraltranslationandCanbeacceptedbyreadersofthetargetlanguage，thisapproachwillworkproperly．This 38。西南大学高校教师硕士学位论文principleCallbewellappliedwhentheproverbshavethesameimagesandmetaphoricalmeaningsbothinChineseandEnglish．Forexample：(2)难道舅舅是不知道的，还有一亩地，两件房子。在我手里花了不成?“巧媳妇做不出没米的饭”，叫我怎样呢?(曹雪芹，《红楼梦》，第24回)Asyouknowbetterthananyoneelse，uncle，thatIdidn’thaveanypropertyorlandleftaftermyfather’Sdeath，whichIsquandered．Eventhecleveresthousewifecan’tcookamealwithoutrice．Whatdoyouexpectmetodo?(TranslatedbytheYangs)h1theexampleabove，theproverb“巧媳妇做不出没米的饭”isliterallytranslatedas“EventhecleveresthousewifeCan’tcookamealwithoutrice”．Itnotonlykeepstheoriginalformoftheproverbsbutalsotransfertheoriginalimagesandfigurativemeaningeffectively．AnditisalsoacceptabletotheEnglishreadersandwillnotcauseanymisunderstandingandwrongassociation．TheEnglishreaderscallobtainthesamefeelingastheirownproverb‘‘YouCan’tmakesomethingoutofnothing”whenreadingthetranslatedversionabove．However,itisnotnecessarytoreplacetheliterallytranslatedversionbyanotherEnglishproverb‘‘onecan’tmakebrickswithoutstraw’’becausetheyhavedifferentoriginsandculturalbackground．Inordertokeeptheflavorofproverbs，literaltranslationismuchproper．MoreexamplesbelowmayhelpUSbetterunderstandtheadvantageoftranslatingChineseproverbsdirectlyintoEnglish：(3)千里之行，始于足下。(Ajourneyofathousandmilesbeganwiththefirststep．)(4)路遥知马力，F1久见人心。(Byalongroadweknowahorse’Sstrength，SOlengthoftimeshowsamail’sheart．)(5)疑人不用，用人不疑。(Ifyoususpectaman，don’temployhim，andifyouemploy(6>天下乌鸦一般黑。(Allcrowsareequallyblack．)(7)知人知面不知心。(YouCanknowaman’sfacebutnothisheart．)(8)又要马儿跑的快，又要马儿不吃草。(Youwantthehorsetorunfastandyoudon’tletitgaze．) (9)不入虎穴，焉得虎子?(Youcan’tgetatiger’Scubswithoutenteringhisden．)(10)远水不解近渴。(Distantwaterscannotslakethirst．)Soliteraltranslationissuitableforthesituation：thetargetreceptorisfamiliarwiththeoriginallanguageandcultureandtheyhavenoprobleminunderstandingthevividcoloringofthesourcelanguageproverbs．4．3．2LiteraltranslationwithannotationAlthoughliteraltranslationofproverbshasgreatadvantagesintheaspectofculturalcommunicationanditshouldbeappliedwhereitispossible，therearemanycaseswherepureliteraltranslationisnotenoughtoconveytheimpliedmeaningandtheculturalcoloringsoftheoriginalproverbs．Inthiscase，annotationsareveryusefulcomplement．Literaltranslationwithannotationisanotherformofliteraltranslation，whichisactuallyusedtokeeptheexternalformoftheoriginalproverbsanditsculturalelementsandmetaphoricmeaning．AmongtheChineseproverbs，manyaleproverbscontainingallusionstohistorical，legendary,ormythicalpersonsoreventsinChineseculture，whichareculturallyloaded．Intranslatingtheseproverbs，thetranslatorsneedtoconveythemessagetotheforeignreadersandtheculturalandhistoricalinformationtothemaswell．Thus，annotationsareveryimportantandnecessaryforsomeproverbswithheavyculturalorhistoricalbackground．Forexample：(11)说曹操，曹操到。(MentionCaoandthereheis．Note：CaoCa0-1statesmanandstrategistintheperiodoftheThreeKingdoms，whowasregardedasacapableministerinanageoftranquility,atreacherouspretenderinanageofchaos．)(12)班门弄斧。(Showoffone’SskillwiththeaxebeforeLuBanthemastercarpenter．Note：LuBan‘__·_。amastercraftsmanoftheSpringandAutumnPeriodinancientChina,sincedeifiedasthepatronsaintofcarpenters．)(13)情人眼里出西施。(AloverseesaXishiinhisbeloved．Note：Xishi‘__—。afamousbeautyinthelateSpringandAutumnPeriodinancientChina．) 40西南大学高校教师硕士学位论文(14)司马昭之心，路人皆知。(SimaZhao’Sillintentionisknowntoa11．Note：SimaZhao—aprimeministerofWei(220·265)whonursedasecretambitiontousurpthethrone．)Iftheseproverbsaretranslatedtooliterallywithoutanyannotations，boththeEnglishandChinesereaderswouldbethrownintobewilderment．Therefore，theannotationsareneededtogivetherelevantinformationtotargetlanguagereadersinproverbstranslation．Therefore，literaltranslationwithannotationsishelpfulforthetargetreaderswhoarenot，familiarwiththeoriginalcultureandlanguage．Atthesametime，thetargettextwhichkeepstheculturalfeatureisagoodwaytotransferdifferentculturalflavorfromonenationtoanother．4．3．3Adaptationisalsocalled“fleetranslation’’or‘"paraphrase”．Sometimesliteraltranslationorliteraltranslationwithannotationhastheirownlimitations．Thankstodifferentculturalbackground，someproverbscannotbetranslatedliterallyandmaintaintheirdistinctivenationalfeatures．Inaddition，itiShardfortranslatorstofindthecounterpartintargetlanguage．Inthiscase，adaptationorfreetranslationwillbeagoodchoice．“Liberaltranslationmaybedefined弱asupplementarymeanstomainlyconveythemeaningandspiritoftheoriginalwithouttryingtoreplaceitssentencepatternsorfigureofspeech．”(Newmark1981：60)Inaddition，adaptationisadoptedespeciallywhenliteralmeaningandfigurativemeaninginthesourcelanguagetextarehardtobekeptinthetranslatedtext．Iftheimageofthesourcelanguagetextcannotberemainedinproverbtranslation，atranslatorshouldchangetheimageintotheonethatismorefamiliartothereaderofthetargetlanguage．OnlybydoingsoCalltheimplicatedmeaninginthesourcelanguagetextCanbefullyunderstoodbythetargetreaders．Therefore，thedynamicequivalenceCanbeachieved．Seethefollowingexample：(15)擀面杖吹火窍不通。Thisproverbhasametaphorandpuninit，forwhichtheliteraltranslationmaynotbe appropriate．TheEnglishreadersdonothavethesamebackgroundknowledgeastheChinesereaders．Ifthisproverbisliterallytranslatedas‘％blowafirethrougharollingpin．toknownothingaboutasubject"’，theEnglishreaderswillbethrownintobewilderment。ItisveryhardfortranslatorstoshowtheEnglishreaderstheChinesemetaphorandthepunbecauseofculturaldifferences．Soanadaptation“don’tknowthefirstthingabout"’maybebettertobeunderstoodbytheEnglishreadersbutlosttheimage猫sacrifice．ThefollowingiSonemoreexample：(16)捡了芝麻，丢了西瓜。([Tobe】mindfulofsmallmatterstotheneglectoflargeones．)IfthisChineseproverbistranslatedliterallyas‘"pickupthesesameseedsbutoverlookthewatermelons”，manyEnglishreaderswillfailtotmderstandthemetaphoricalmeaningoftheproverb．Atthesametime，theywouldbeconfusedabouttherelationshipbetweenthesesameandthewatermelon．Moreexampleasfollows：(17)狗嘴里吐不出象牙。(Afilthymouthcannotutterdecentlanguage．)(18)少壮不努力，老大徒伤悲。《Lazinessinyouthspellsregretinoldage．)(19)天有不测风云。(Somethingunexpectedmayhappenanytime．)(2∞有眼不识泰由。(Donotrecognizesomebody’Seminence．)Adaptationisbyfarthemostcommonwayoftranslatingproverbswhenamatchcannotbefoundinthetargetlanguageorwhenitseemsinappropriatetouseidiomaticlanguageinthetargettestbecauseofdifferencesinstylisticpreferencesofthesourceandtargetlanguage．Inthiscase，thereisalwayssomelossoftherhetoricalfeatures，sometimespartofthemeaning．Sothetranslatorsattempttoreducethelosstoaminimumbyprovidingreaderwithinformationnecessaryforappreciatingtheproverbs。4．3．4LiteraltranslationcombinedwithadaptationTheliteraltranslationisaneffectivemethodinmaintainingthenationalcoloringsofthesourceproverbsbutsometimesitfailstokeepthevividartistryofproverbs． 42西南大学高校教师硕士学位论文Fortunately,adaptationcanmakeuptheloss．SomanytranslatorscombinethesetwomethodStogetherinproverbstranslationtogetabetterresult．Specificallyspeaking，thetranslatorsrendertheproverbsliterallyintheformerpartandthenparaphrasetheminthelatterpart．Forexample，“吃着碗里的，看着锅里的”isusedtodepictagreedyperson．Intherendering“keeponeeyeonthebowlandtheotheronthepan”，‘"keeponeeyeon’’isthefreetranslationof“吃着”andtherestisliterallytranslated．Atthesal／letime“greedy-guts”isusedtorevealtheconnotationofthisproverb．Thisrenderingemploysthecombinationofliteraltranslationandadaptation．BydoingSOcanwestillkeeptheoriginalimagesandculturalcharacteristics．Itisalsoaflexibleandeffectivewaytoachievedynamicequivalence．Moreexamplesareasfollows：(21)不到黄河心不死。(Untilallisoverambitionneverdies．)(22)瞎子点灯白费蜡。(asuselessasablindmanlightingacandle．)(23)一个碗不响，两个碗响叮当。(Onebowlisquiet，twobowlsmakearow．)(24)井水不犯河水。(Wellwaterandriverwaterleaveeachotheralone—stayoutofthingsthatdon’tconcernyou．)(25)三个臭皮匠，顶个诸葛亮。(ThreecobblerswiththeirwitscombinedwouldequalZhugeLiangthemastermind．)Bytheadditionofthefigurativemeaningtotheliteraltranslationoftheoriginal，theintendedmeaningofaproverbCanbemadetransparent．ThecoloringsofproverbsCanbetransmittedsuccessfullyfromonenationtoanother．Ingeneral，acombinationofliteraltranslationandadaptationmethodisamethodofoverlappingtranslationinwhichliteralandadaptationbringouttheirownmeritsandoffsettheirdemeritstoconveyaccuratelyandfaithfullythemeaningsoftheoriginaltexts．Bydoingso，theChineseculturalflavorintheproverbsCanbewellpreservedandabriefinterpretationoftheconnotationoftheproverbsisprovidedinthetargetreaders’favoraswell．Withthespacelimited，theauthoronlylistsseveralcommonmethodsinChinese．EnglishproverbtranslationespeciallytheapplicationofNida’Sdynamicequivalencetheoryindifferentsituations． Itshouldbenotedthatthesemethodsarenotrulestofollowbutpossibleapproachestotakeandtheyarenotrigidlyseparateormutuallyexclusive．Onthecontrary,agoodtranslationrepresentsoftenaflexibleuseandmixtureofmorethanonemethodandcombinesformandcontent．Allinall，wehavetobearallimportantperspectiveinmind：dynamicequivalencemeanstheclosestnaturalequivalenceoftheoriginalproverbsinthetargetlanguagebyusingthemostsuitablestrategy．Infact，itisjustadynamicprocessthatadjuststhefunctionoftherenderingtothesamefunctionoftheoriginalinaspecificsituation．Sowhendealingwithproverbstranslation，atranslatorisrequiredtochooseapropertranslationmethodaccordingtoitscontexttoachieveclosestandnaturalequivalenceoftheoriginalmessage． ChapterFiveConclusionWiththeincreasingdemandforpeopleofdifferentculturalbackgroundstocommunicatewithoneanother,wearemoreawareoftheimportanceofthewaybywhichcross．culturalcommunicationiSconducted．Asthevaluabletreasureofdifferentcultures，proverbshavedoublesense：figurativesenseandliteralsenseandthereisacloseconnectionbetweenthem．Thereasonwhycultureplaysanimportantroleintranslationisthatthetranslationistopromotecommunicationbetweendifferentcultures．ThisthesishasexploredthedifferenttranslationstrategiesforChineseproverbtranslationfromtheperspectiveofculture，aimingatinquiringintohowtoachievedynamicequivalenceinproverbtranslationthroughanalyzingtheconcreteexamples．Asdiscussedinthefirstchapter,translationequivalenceisoneofthemostessentialissuesbothathomeandabroad．Manyscholarshavediscusseditformanyyearsathomeandabroad．Nida’Sprincipleofdynamicequivalenceputsmoreemphasisontheextenttowhichtargetreaderscorrectlyunderstandandappreciatethetranslatedtext．Thereader’SresponsemustbetakenintoconsiderationsinceonlythereadersCanbethefinaljudgesofatranslation．WehavehadafurtherstudyofthetheoryandapplieditinChineseproverbtranslation．Besides，Nida’Sideaisclearlyreflectedinhisprinciplesof“closestnaturalequivalence”．Hemaintainsthatthereareculturaldifferencesbetweenlanguagesandthepurposeoftranslationistotransmitthecommunicativeinformationtothetargetlanguagereaders．However,themostdifficultthingintranslationisthatsomethingthatCanbeunderstoodunconsciouslyinoneculturebecomesextremelydifficultinanother．Soitisquitenecessaryforatranslatortopracticethestrategiesofdynamicequivalenceinthetranslationofproverbsinordertomakethetargetlanguagereadersrespondtosuchproverbsinsubstantiallythesamemanlierasthesourcelanguagereaders．OnlybydoingSOCanthepurposeofproverbtranslationbeachievedtothemaximumdegree．Thisthesisaimsatexploringsometranslationstrategiesinproverbtranslation C魏apterFiveCo?lCksio矬45especiallyfortheEnglishtranslationofChineseproverbs．Owingtotheculturaldifferences，itisdifficultfortranslatorstofmdthebestmethodinproverbtranslation．Inthisthesis，theauthorintendstoapplyNida’Sprincipleofdynamicequivalenceforproverbtranslationandputsforwardfourtranslatingmethodsaccordingly,includingliteraltranslation，literaltranslationwithannotation，adaptation，andliteraltranslationcombinedwithadaptation。Allthefourmethodsarenottheidealorcorrectsolutionsandtheremaybeevenbettermethodsyettobefound．Afterall，theycanserveasreferenceoracluefortranslators，Besides，astudyofChineseproverbsandthepossibletranslationmethodswillhelptopromotetheculturalexchangebetweenEnglishandChinese；moreover,weunderstandthatthereisnototaloronehundredpercentequivalence，butonlyequivalencetosomedegreeortoamoreorlessdeeperlevel．Thisthesisisexpectedtocontributetotheanalysisofthetheoriesaswellasthesummarizationoftheexperienceofthetranslationpredecessors．However,owingtoourlimitedknowledgeinthisfield,thethesisisfarfrombeingperfect．Duetothedifferencesbetweenthetwolanguages，itisimpossibletoachieveexactlythesamedynamicequivalencewhenproverbsaretranslatedbyusingtheabove-mentionedmethods。WhatwecandoistokeeptheimageandmakethemeaningofthetranslatedproverbsequivalenttOthatoftheoriginalproverbsasmuchaspossible。Finally,itshouldbeacknowledgedthatwhathasbeendoneinthisthesismaynotbeafinalsolutiontotheproblem。Rather,itishopedtobehelpfulforthetranslationofChineseproverbsandprovidesomeinformationforfurtherrelevantresearches． 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英汉谚语中的文化差异及其翻译作者：郭敏学位授予单位：西南大学本文读者也读过(4条)1.陈金诗英汉谚语的特征与翻译[学位论文]20062.于雯英汉谚语的比较研究及其理据探索[学位论文]20083.张颖.ZHANGYing略论英汉谚语的文化差异及翻译[期刊论文]-武汉船舶职业技术学院学报2009,8(1)4.寇福明汉英谚语对比研究[学位论文]2007本文链接：http://d.g.wanfangdata.com.cn/Thesis_Y1422931.aspx