左飚

上海海事大學(xué)

凌定勝

上海愛建集團(tuán)/華東政法大學(xué)

《論語》的名家譯句比較與評說

左飚

上海海事大學(xué)

凌定勝

上海愛建集團(tuán)/華東政法大學(xué)

本文對《論語》譯句的比較分析表明：1、古代經(jīng)典的艱深含義，譯者的闡釋分歧、變化視野及表達(dá)差別等所造成的文本意義的相對性和翻譯的開放性，為典籍翻譯提供了復(fù)譯和質(zhì)量提升的廣闊空間。2、不同翻譯策略可視具體情況，靈活處理，交叉運(yùn)用，切忌刻板拘泥。3、中西譯者具有各自的母語優(yōu)勢，中國譯者長于理解，西方譯者優(yōu)于表達(dá)，如中外譯者合作，優(yōu)勢互補(bǔ)，可產(chǎn)生上乘典籍譯品。4、典籍翻譯意義深遠(yuǎn)，青年譯者應(yīng)敢于挑戰(zhàn)權(quán)威、加入復(fù)譯經(jīng)典的行列。

論語，經(jīng)典，翻譯策略，復(fù)譯

1.引言

《論語》是記載孔子及其弟子言行的一部經(jīng)書，是儒家思想的代表作之一。書中富含關(guān)于政治、倫理、教育及人生等方面的精彩論述，引起無數(shù)海內(nèi)外學(xué)者和各界人士的關(guān)注和研究?！墩撜Z》的對外傳播離不開翻譯，而譯文的翻譯質(zhì)量直接影響到海外讀者對儒家思想的認(rèn)識、接受程度以及傳播和和踐行的意向。

所謂“名家”，本文專指翻譯《論語》的四位具有國際影響及時(shí)代特征的重要譯者，即理雅各(James Legge)、辜鴻銘、亞瑟·韋利(Arthur Waley)和林戊蓀。理雅各(1815-1897)是近代英國著名漢學(xué)家，是第一位系統(tǒng)研究、翻譯中國古代經(jīng)典著作的英國人，被稱為翻譯界諾貝爾獎的“儒蓮翻譯獎”的第一位獲獎?wù)摺９鉴欍?1857-1928)精通9門語言，語言、文化功底深厚。為《論語》英譯的第一位中國人。亞瑟·韋利(1888-1966)是著名文學(xué)翻譯家，精通漢文、梵文等6個語種。他一生撰著和譯著共200余種，其中大部分都與中國文化有關(guān)，被《不列顛百科全書》譽(yù)為“20世紀(jì)上半葉中將東方文種譯為英文的最杰出的翻譯家”。20世紀(jì)70年代以來，《論語》的英譯本迅速增多，至今已達(dá)40多種。在諸多現(xiàn)代翻譯“名家”中，本文選擇林戊蓀作為代表，是因?yàn)榱治焐p先生曾受到中西兩種文化的濡染，熟諳漢英兩種語言的精微之處，他的《論語》譯文被中國外文局原總編輯黃友義譽(yù)為“來自中國的最權(quán)威翻譯”(參見孔子《論語新譯》封底2010)?？梢哉f，四位“名家”各具代表性。

本文選擇四位名家的翻譯中有明顯差異的一些句子或句段進(jìn)行具體的分析，這樣做容易摸清譯者的思路，發(fā)現(xiàn)譯者所采取的翻譯策略，分清異同、找到產(chǎn)生差異的因素，獲得規(guī)律性認(rèn)識，提高分析和鑒賞水平。對譯句的比較與評說，既有助于讀者權(quán)衡利弊、開拓視野，加深對《論語》內(nèi)容的理解與把握，也有利于激發(fā)讀者探討與實(shí)踐《論語》一類典籍翻譯的興趣，產(chǎn)生復(fù)譯的沖動，從而有更多的人從事典籍中譯外的工作，增強(qiáng)弘揚(yáng)中華傳統(tǒng)文化的力度和效果。

2.名家譯句比較與評論

本文在“正文”部分選取《論語》中關(guān)于治國理政、修身立德、為人處世和人生感悟等方面的四個典型句子或句段，意在進(jìn)行譯句比較的同時(shí)，讓讀者感觸到儒家思想精髓的脈動。每個句子或句段的分析都按“白話釋義”、“名家英譯”、“比較與評說”和“筆者試譯”等四個部分依次展開。理雅各、辜鴻銘、亞瑟·韋利和林戊蓀四位名家的譯句分別選自孔子《論語》(英譯)的外文出版社(2009)、云南人民出版社(2011)、外語教學(xué)與研究出版社(1998)和《論語新譯》外文出版社(2010)的版本(詳見“參考文獻(xiàn)”)。

(1)道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。

《論語·為政第二》

白話釋義：用法紀(jì)政令管理人民，用刑罰整治他們的行為，人們會避免刑罰(而不敢為非作歹)，但他們不會產(chǎn)生羞恥心；用道德教化管理人民，用禮儀規(guī)范他們的行為，人們就會產(chǎn)生羞恥心，并自覺修正自己的行為。

名家英譯：

If the people be led by laws,and uniformity sought to be given them by punishments,they will try to avoid the punishment,but have no sense of shame.If they be led by virtue,and uniformity sought to be given them by the rules of propriety,they will have the sense of shame,and moreover will become good.

理雅各譯

If in government you depend on laws,and maintain order by enforcing those laws by punishments,you can also make the people keep away from wrong-doing,but they will lose the sense of shame for wrong-doing.If,on the other hand,in government you depend on the moral Sentiment,and maintain order by encouraging education and good manners,the people will have a sense of shame for wrong-doing and,moreover,will emulate what is good.

辜鴻銘譯

Govern the people by regulations,keep order among them with chastisements,and they will flee from you and lose all self-respect.Govern them with moral force,keep order among them by ritual and they will keep their self-respect and come to you of their own accord.

亞瑟·韋利譯

Rule the people by decrees and put them into place by punishment and they will know how to stay out of trouble.But they will not have a sense of shame.Let them know the way of virtue and keep them in line with regulations and rituals,then they will not only have a sense of shame when they do wrong,but also know the correct course to take.

林戊蓀譯

這句話表達(dá)了“德法兼治”的治國理念，孔子在2500多年前就有如此高明的政見，令人仰止?！懊衩舛鵁o恥”說明法治能產(chǎn)生強(qiáng)制性的良好行為，但只能解決不敢為非的問題；“有恥且格”說明德治能產(chǎn)生自覺性的良好行為，可從根本上解決不想作歹的問題。對于這一基本要義，四位譯者把握無誤，表達(dá)方式殊途同歸，但就翻譯的準(zhǔn)確度而言，卻各有長短。此句中的動詞“道”是“為政”、“治理”之意，四位譯者分別用動詞lead、govern、rule或介詞短語in government表示，雖皆無悖謬，但以韋譯govern和林譯rule形義都更貼近原文?！褒R”是“整治”、“規(guī)范”(行為)之意，辜譯maintain order與韋譯keep order與原文形雖異，卻傳遞了原文的深層含義，可謂“得義忘形”。理譯uniformity (整齊劃一、完全相同)，只追求與“齊”字形式對應(yīng)，但意義模糊，可謂“得形棄義”。翻譯的本質(zhì)是傳達(dá)意義，寧可“得義忘形”，不可“得形棄義”。林譯keep them in line with regulations and rituals 比較準(zhǔn)確地轉(zhuǎn)達(dá)了原義，但解釋性文字偏多，有悖原文精煉的風(fēng)格。“無恥”是沒有或不會產(chǎn)生羞恥心的意思，理譯have no sense of shame和林譯not have a sense of shame更為準(zhǔn)確。辜譯和韋譯用動詞lose則欠妥，與原句“無”字意義不符，羞恥心本沒有產(chǎn)生，何談失去？“格”有“糾正”、“修正”(行為)之意，理譯、辜譯和林譯都采用意譯手段，曲折達(dá)意，而韋譯come to you of their own accord則偏離原義。關(guān)于用介詞by和with譯原句中的四個“以”字，表示“憑借”(手段、方法)之意，韋譯特別嚴(yán)謹(jǐn)，其他三位譯者都略欠精準(zhǔn)。By通常與抽象名詞(無復(fù)數(shù)形式)或動名詞連用，如by punishment，而with則多與表示具體事物的名詞(可用復(fù)數(shù)形式)連用，如with punishments(指具體的懲罰條例)。就譯句的語言風(fēng)格而言，理譯和韋譯更顯得流暢、明快，接近原句風(fēng)格。

筆者試譯：

Govern the people with rules and keep order by punishment,and they will behave themselves to avoid punishment,but develop no sense of shame; govern the people by moral force and keep order by propriety,and they will develop a sense of shame and modify their behavior.

(2) 富與貴，是人之所欲也；不以其道，得之不處也。貧與賤，是人之所惡也；不以其道，得之不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次必于是，顛沛必于是。

《論語·里仁第四》

白話釋義：財(cái)富與尊榮，是人們所向往的；手段不當(dāng)，即使得到也不應(yīng)接受。貧窮與卑賤，是人們所厭惡的；但一旦輪上，就不可用不正當(dāng)手段擺脫。如果君子沒有仁德，他怎么可能成名？君子片刻(即便一頓飯時(shí)間)都不能離開仁德，緊迫匆忙時(shí)如此，顛沛流離時(shí)也是如此。

名家英譯：

Riches and honors are what men desire.If they cannot be obtained in the proper way,they should not be held.Poverty and meanness are what men dislike.If they cannot be avoided in the proper way,they should not be avoided.If a superior man abandons virtue,how can he fulfill the requirements of that name? The superior man does not,even for the space of a single meal,act contrary to virtue.In moments of haste,he cleaves to it.In seasons of danger,he cleaves to it.

理雅各譯

Riches and honors are objects of men’s desire; if I cannot have them without leaving the path of duty,I would not have them.Poverty and a low position in life are objects of men’s dislike; but if I cannot leave them without departing from the path of duty,I would not leave them.A wise man who leaves his moral character is no longer entitled to the name of a wise man.A wise man never for one single moment in his life loses sight of a moral life; in moments of haste and hurry,as in moments of danger and peril,he always clings to it.

辜鴻銘譯

Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes,he must relinquish them.Poverty and obscurity are what every man detests; but if they can only be avoided to the detriment of the Way he professes,he must accept them.The gentleman who parts company with Goodness does not fulfill that name.Never for a moment does a gentleman quit the way of Goodness.He is never so hurried but that he cleaves to this; never so but that he cleaves to this.

亞瑟·韋利譯

Wealth and rank are what men desire,but the man of honor would not accept them unless they are obtained in a proper way.Poverty and lowliness are what men detest,but the man of honor would not try to get rid of them by means of an improper method.How can one be called a man of honor if he forsakes humaneness? Never for a moment should he do that.The man of honor clings to humaneness whether in moments of haste or in times of hardship.

林戊蓀譯

這個句段涉及到《論語》中反復(fù)出現(xiàn)的 “仁”(109次)與“君子”(107次)等儒家思想的核心概念，四位譯者的不同翻譯就格外令人矚目。本句所探討的是關(guān)于獲取(“得”)財(cái)富(“富”)與尊榮(“貴”)或擺脫(“去”)貧窮(“貧”)與卑賤(“賤”)的正當(dāng)手段，顯然與正直和誠實(shí)的品德有關(guān)，英語詞語moral integrity接近句中“仁”的語境意義。理譯virtue和韋譯Goodness都有“美德”(moral excellence)之意，含義十分寬泛。西方的傳統(tǒng)virtue/goodness含有包括integrity在內(nèi)的20多種品質(zhì)，如humor、perseverance、tenacity、humanity、mercy、dignity、discipline、dutifulness、frugality等，可算是integrity的上義詞。譯詞用上義詞雖無大礙，但有義值擴(kuò)大之嫌。林譯humaneness也是一種virtue，但該詞偏重“仁慈”(kindliness)和“富有同情心”(sympathy)含義，與原句“仁”的隱含意義(正直和誠實(shí))有所偏差。辜譯moral character(品德)是中性詞，無褒貶義，不合“仁”的明顯褒義色彩。按照“關(guān)聯(lián)”翻譯理論(Gutt 2004)，理、韋、林、辜四位譯者的選詞，與原句中“仁”的語義偏離程度不同，使讀者的“處理努力”(processing effort)依次增加，詞語的“語境效果”(contextual effect)依次降低，闡釋相似性(interpretive resemblance)也就依次減弱。因而，盡管四譯與原義都有一定程度的關(guān)聯(lián)和偏離，但理譯、韋譯原義相似性相對較強(qiáng)，辜譯相似性最弱?？鬃佣啻翁岬健叭省?，他在不同場合所作的解釋也有區(qū)別，“仁”在不同譯本、不同語境中還被譯為benevolence、kindliness、humanity、love for others等詞，其中benevolence的認(rèn)可度和普及度相對較高。“君子”一詞在《論語》中常常與“小人”(在本句中未出現(xiàn))對照使用，據(jù)筆者查閱，四位譯者根據(jù)自己對二詞內(nèi)涵的理解翻譯，頗耐人尋味：理譯a superior man和a mean man，偏重二者品質(zhì)和地位差異；辜譯a wise man和a fool，偏重二者智力差異；韋譯a gentleman和a small man，強(qiáng)調(diào)二者素質(zhì)和風(fēng)度差異；林譯a man of honor和a petty-minded man，則強(qiáng)調(diào)二者榮譽(yù)和氣質(zhì)差異。典籍翻譯的核心，就是文本意義的理解和詮釋。由于譯者所處時(shí)代的“生態(tài)環(huán)境”(方夢之2011：1-5)不同，他們自身的“理解前結(jié)構(gòu)”(pre-structure of understanding)(海德格爾 2011)或“期望視野”(horizon of expectation)(Jauss 1982)不同，他們對文本意義的理解和詮釋也必然有所不同，這是完全正常并可以接受的。但我們在接受文本詮釋的開放性和文本意義的相對性的同時(shí)，仍然有必要考慮詮釋與翻譯的合適度，避免過度與不足。相比之下，理譯、韋譯和林譯都可接受，而辜譯只重二者智力差異的譯法則有詮釋不足和欠額翻譯(under-translation)之嫌?！暗馈痹凇墩撜Z》中也是反復(fù)出現(xiàn)的重要概念，它與老子《道德經(jīng)》中的“道”含義不同。儒家所說的“道”是倫理概念，主要指內(nèi)在美德或良好的外顯行為，而道家所說的“道”則是哲學(xué)概念，指宇宙萬物的本原。因而，理譯和林譯a proper way以及辜譯the path of duty都與道德相關(guān)而無可厚非，但韋譯the Way顯然把儒家和道家的不同概念混為一談。我們且不論道家所說的“道”究竟該如何翻譯(非本文探討范圍)，但筆者注意到，亞瑟·韋利在他翻譯的《道德經(jīng)》中同樣是把“道”譯為the Way，“道可道，非常道”被譯為The Way that can be told of is not an Unvarying Way。就整個句段的文字表達(dá)而言，林譯更見長于簡潔、凝練。

筆者試譯：

Wealth and honor are what men desire,but they should be rejected unless righteously obtained.Poverty and humbleness are what men detest,but they should be endured unless righteously removed.How can an honorable man be worthy of his name if he discards moral integrity? He should never depart from it,not for a single moment,whether in haste or in peril.

(3) 吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。

《論語·為政第二》

白話釋義：

我十五歲立志為學(xué)，三十歲學(xué)業(yè)有成、立足社會，四十歲明白事理、解除疑惑，五十歲知曉應(yīng)該擔(dān)當(dāng)?shù)奶熨x使命，六十歲能辨明所聽之言的真意，七十歲隨心所欲但不越規(guī)。

名家英譯：

At fifteen,I had my mind bent on learning.At thirty,I stood firm.At forty,I had no doubts.At fifty,I knew the decrees of Heaven.At sixty,my ear was an obedient organ for the reception of truth.At seventy,I could follow what my heart desired without transgressing what was right.

理雅各譯

At fifteen I had made up my mind to give myself up to serious studies.At thirty I had formed my opinions and judgment.At forty I had no more doubts.At fifty I understood the truth in religion.At sixty,I could understand whatever I heard without exertion.At seventy I could follow whatever my heart desired without transgressing the law.

辜鴻銘譯

At fifteen I set my heart upon learning.At thirty,I had planted my feet firm upon the ground.At forty,I no longer suffered from perplexities.At fifty,I knew what were the biddings of Heaven.At sixty,I heard them with docile ear.At seventy,I could follow the dictates of my own heart,for what I desired no longer overstepped the boundaries of right.

亞瑟·韋利譯

When I reached 15,I began devoting myself to learning.At 30,I could stand on my own.At 40,my mind was no longer confused.At 50,I knew what Heaven demanded of me.At 60,I was able to distinguish right from wrong in what other people told me.And since 70,I have been able to follow my heart’s desire without transgressing the rules.

林戊蓀譯

例(3)是孔子關(guān)于他自己的成長過程及人生各階段特征的總結(jié)，精煉的語言和鞭辟入里的概括使其成為一代又一代華人喜歡引用的千古名言。譯句是否能在外族人心中引起同樣的反應(yīng)，則在很大程度上取決于翻譯質(zhì)量的高下。本文所引譯句畢竟出自名家之手，盡管措辭不一，但絕大部分理解正確，譯筆順暢，唯“五十而知天命”和“六十而耳順”兩個分句有較大的理解分歧和表達(dá)差異?？鬃与m然信“天”，但并非宗教信徒，我國在孔子生活的春秋時(shí)代也尚未出現(xiàn)具有教義、教儀和教團(tuán)的正規(guī)宗教，因而 “知天命”辜譯為 I understood the truth in religion欠妥?！疤臁迸cHeaven并不對等，“天”的含義比Heaven寬泛得多，可指“天氣”、“天空”、“大自然”和“造物主”等，但就它的最后一個含義“造物主”(指超自然力量)而言，與Heaven大體對應(yīng)。因而“知天命”理譯I knew the decrees of Heaven與韋譯I knew what were the biddings of Heaven，皆屬可以接受的直譯，林譯I knew what Heaven demanded of me隱含著“天賦使命”之意，細(xì)辨最覺傳神，具有最佳關(guān)聯(lián)性(optimal relevance)。關(guān)于“耳順”之義，東漢經(jīng)學(xué)大師鄭玄注：“耳順，聞其言，而知微旨也?！?南朝的皇侃也在《論語義疏》中說：“但聞其言，即解微旨，是所聞不逆于耳，故曰耳順也?！比缫脏嵭?、皇侃所注釋的意義為準(zhǔn)，則理譯an obedient organ和韋譯docile ear皆屬字面直譯(只考慮“順”字)，偏離了“耳順”的隱喻之義(“知微旨”)，理譯尚有for the reception of truth作補(bǔ)救，韋譯則偏離更甚；而林譯和辜譯都很到位，辜譯尤其出彩，加上一個介詞短語without exertion，其詮釋切中要旨，相對具有最佳闡釋相似性。兩位西方譯者雖然都是著名漢學(xué)家，但中國古代經(jīng)典言簡意賅，十分含蓄，理解偏差在所難免。就行文風(fēng)格而言，理譯相對來說最為簡練、自然、流暢，接近原句風(fēng)格。不過，原句只有一個“吾”字，而理譯卻用了五個“I”，其它各譯則用了六個或七個“I”，總覺得譯句繁復(fù)累贅，遠(yuǎn)不如原句那么簡潔而語流順暢，這會影響到英譯本讀者接受和喜愛的程度。

筆者試譯：

I was engrossed in learning at 15,established at 30,free from puzzlement at 40,aware of my mission dictated by Heaven at 50,able to perceive the true meaning of what I heard at 60,and capable of following my desires without violating the rules at 70.

(4) 言忠信，行篤敬，雖蠻貊之邦，行矣。言不忠信，行不篤敬，雖州里，行乎哉?立則見其參于前也，在輿則見其倚于衡也，夫然后行。

《論語·衛(wèi)靈公第十五》

白話釋義：

說話忠實(shí)守信，行為篤厚恭謹(jǐn)，即使置身落后的邊遠(yuǎn)部落，也會處世順達(dá)。說話不誠實(shí)守信，行為不篤厚恭謹(jǐn)，即使身處本鄉(xiāng)本土，能處世順達(dá)嗎？如果站著仿佛能看見這兩條(準(zhǔn)則)顯現(xiàn)在眼前，坐車仿佛能看見它們貼在車轅橫木上(視為座右銘般的人生信條)，那就一定能處世順達(dá)了。

名家英譯：

Let his words be sincere and truthful and his actions honorable and careful; — such conduct may be practiced among the rude tribes of the South or the North.If his words be not sincere and truthful and his actions not honorable and careful,will he,with such conduct,be appreciated,even in his neighborhood? When he is standing,let him see those two things,as it were fronting him.When he is in a carriage,let him see them attached to the yoke.Then may he subsequently carry them into practice.

理雅各譯

Be conscientious and sincere in what you say; be earnest and serious in what you do; in that way,although you might be in barbarous countries,you will get along well with men.But if,in what you say,you are not earnest and serious,and in what you do,you are not earnest and serious,even in your own country and in your home,how can you get along well with men? Keep these principles constantly before you as,when driving a carriage,you keep your eyes on the head of your horse.In that way you will always get along well with men.

辜鴻銘譯

Be loyal and true to your every word,serious and careful in all you do,and you will get on well enough,even though you find yourself among barbarians.But if you are disloyal and untrustworthy in your speech,frivolous and careless in your acts,even though you are among your own neighbors,how can you hope to get on well? When standing,see these principles ranged before you; in your carriage,see them resting on the yoke.Then you may be sure that you will get on well.

亞瑟·韋利譯

If you speak with sincerity and trust and behave with honor and reverence,you will get things done even if you are living among backward tribes.However if you do the contrary,will you get anything done even if you are among your neighbors? Wherever you are,at home or on the road,you should always keep in mind these principles,and you will get things done.

林戊蓀譯

例(4)是孔子關(guān)于為人處世的經(jīng)典論述之一，句中所倡導(dǎo)的處世方式，至今還頻繁出現(xiàn)在家訓(xùn)、校訓(xùn)、團(tuán)體標(biāo)識或個人座右銘中，成為指導(dǎo)人生的警句格言。翻譯是否準(zhǔn)確、貼切，會直接關(guān)系到海外讀者對儒家這一經(jīng)典論述的認(rèn)識。句段中有五個“行”字，但含義不同。第一、第三個“行”同義，與“言”(說話)相對，表示“行為”。四位譯者的理解均無偏差：理譯名詞actions；辜譯動詞do；韋譯動詞do和名詞acts；林譯behave。第二、第四、第五個“行”是“處世順達(dá)”(在社會上行得通)的意思，是孔子回答學(xué)生子張?zhí)釂柕闹黝}，是“言忠信、行篤敬”的必然結(jié)果。所謂順達(dá)，包含人際交往良好和辦事順利兩個方面。理譯such conduct may be practiced屬明顯誤譯，只提實(shí)踐(practice)，未含結(jié)果，違背了原詞的本義(conceptual meaning)；辜譯get along well with men和林譯get things done雖基本正確，但都屬欠額翻譯，辜譯只強(qiáng)調(diào)了人際交往良好，而林譯只注重辦事順利，偏離了原詞的部分內(nèi)涵意義(connotative meaning)；韋譯get on well則完全到位，令人拍案叫絕，這個不起眼的日常用語恰恰涵蓋了“處世順達(dá)”的兩方面含義。關(guān)于“忠信篤敬”四個字的英譯，四位譯者根據(jù)各自的理解，精心選擇了不同詞語：理譯sincere、truthful、honorable、careful；辜譯conscientious、sincere、earnest、serious；韋譯loyal、true、serious、careful；林譯sincerity、trust、honor、reverence，選詞各不相同，但也有交叉重疊之處，對此筆者以為無可非議。古漢語一詞多義現(xiàn)象突出，古代圣哲的經(jīng)典論述博大精深但帶有一定的模糊性，關(guān)鍵術(shù)語缺乏嚴(yán)格界定，因而譯者的理解差異極為正常。關(guān)于“蠻貊之邦”的翻譯，我們從中可窺見四位譯者對不同翻譯策略的運(yùn)用。古代有“南蠻北貊”的說法，分別指南方與北方邊遠(yuǎn)地區(qū)的落后部族，更早的西周時(shí)代還有“東夷西戎南蠻北狄”之說，以表示邊遠(yuǎn)部族與華夏民族落后和先進(jìn)的區(qū)別，帶有一點(diǎn)輕蔑之意。但古人在籠統(tǒng)地說“蠻貊之邦”時(shí)，則往往泛指四方落后部落或民族，并無特指南北之意。理譯the rude tribes of the South or the North采用的是直譯策略，忽視原句的泛指意味，會誤導(dǎo)讀者；辜譯barbarous countries與韋譯barbarians采用的是意譯策略，但輕蔑之意過濃，偏離(加重)原語的情感意義(affective meaning)，有超額翻譯(over-translation)之虞；林譯backward tribes，同樣采用意譯策略，但選詞精到，符合原句隱含之意，堪稱等值翻譯。

筆者試譯：

If you speak candidly and truthfully and act earnestly and respectfully,you will get on well even though you live in a backward tribe.But how can you possibly get on well even when you are in your own neighborhood if you do the opposite? Only when you bear these principles in mind constantly,whether standing or sitting in a carriage,can you be sure that you will always get on well.

3.結(jié)語

從以上四個經(jīng)典例句的名家翻譯比較中，我們可獲得如下啟示：

首先，翻譯質(zhì)量提升的廣闊空間。四位名譯者翻譯經(jīng)典時(shí)也會有理解偏差和表達(dá)錯誤。其中原因包括原著的精深艱澀、譯者的文化背景制約、翻譯行為的時(shí)代局限等。正如英國語言學(xué)家Lyons(1981)所說，“意義是高度主觀、多變的，非常模糊”，有些經(jīng)典論述的意義更是難以捉摸，讀者的理解差異在所難免。根據(jù)闡釋學(xué)理論，讀者的“理解前結(jié)構(gòu)”不同，闡釋文本的意義必然有所不同；根據(jù)接受美學(xué)關(guān)于“變化視野”(horizon of change)的理論，讀者往往可按照自己變化中的審美預(yù)期，去不斷生成動態(tài)的文本意義。譯者是原著的第一讀者，因而譯者的闡釋分歧、變化視野或表達(dá)差異等所造成的文本意義的相對性和翻譯的開放性，為典籍翻譯提供了復(fù)譯或再創(chuàng)造的廣闊空間。

其次，翻譯策略的交叉運(yùn)用。本文所說的翻譯策略主要指“直譯”與“意譯”，很少論及與之大體對應(yīng)的“異化翻譯”與“歸化翻譯”、“語義翻譯”與“交際翻譯”和“文化傳真”與“文化適應(yīng)”等。從以上譯句比較中可看出，四位譯者并不刻板拘泥于某一種策略，而是兩種策略靈活處理，交叉運(yùn)用，中外譯者都是如此。他們基本上都遵循“能直譯處盡量直譯，不能直譯處大膽意譯”的原則。對于一些文化內(nèi)涵特殊，翻譯難度較大的詞句則采用“直譯+注釋”的方式處理。因篇幅所限，本文未選擇有注釋的譯句進(jìn)行比較。經(jīng)無達(dá)詁，譯無定法，四位名家對于翻譯策略的靈活運(yùn)用值得借鑒。

再次，中外譯者的優(yōu)勢互補(bǔ)。本文所選四位譯者正好中英各兩位，中國譯者都有在英美長期學(xué)習(xí)和生活的經(jīng)歷，精通英語，熟諳西方文化；英國譯者都是造詣很深的東方學(xué)家或漢學(xué)家，長期研究中國語言和文化；四位名家都掌握雙語言和熟悉雙文化。盡管如此，由于母語語言文化的根基雄厚，影響深入骨髓，在漢英翻譯中，四位譯者還是具有各自的母語優(yōu)勢，中國譯者長于理解，西方譯者優(yōu)于表達(dá)。當(dāng)然，這并不排除例外，中國譯者也會有理解偏差，英美譯者也會有表達(dá)弊端，但總體來說，各自的優(yōu)勢明顯可見?！都t樓夢》英譯本ADreamofRedMansions之所以廣受青睞，是與楊憲益和戴乃迭一中一英的夫妻合譯分不開的。因而，在典籍翻譯中，如能有中外譯者合作，就能優(yōu)勢互補(bǔ)，產(chǎn)生上乘譯品。

最后，典籍翻譯的意義深遠(yuǎn)?！墩撜Z》一萬五千言，本文只選取了四個例句，然而，通過短短四個例句的譯句比較分析，我們在探討翻譯的同時(shí)，也領(lǐng)略了古代圣人的真知灼見，獲得了有關(guān)治國理政、修身立德、為人處世和人生感悟等方面的深刻啟示。典籍翻譯，不僅是語言轉(zhuǎn)換和文化傳播的探討與研究過程，而且也是對祖國傳統(tǒng)文化的學(xué)習(xí)、領(lǐng)會過程。傳統(tǒng)文化要走出國門，必須要有一批人從事典籍翻譯；典籍譯本要走進(jìn)外國的千家萬戶，又必須有為外國讀者所接受并喜愛的高質(zhì)量翻譯。

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(左 飚：上海海事大學(xué)外國語學(xué)院教授; 凌定勝：上海愛建集團(tuán)、華東政法大學(xué)博士后)

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