东施效颦译文范文第1篇

关键词：四字语 翻译 对外汉语 教学

对外汉语教学是指针对外国人的汉语教学，也包括对第一语言不是汉语的海外华人进行的汉语教学。由于教学对象限定在外国人和第一语言非汉语的海外华人，由于母语背景的差异，个体语言能力的强弱，以及其他诸多内外因素的影响，使得对外汉语教学面临更多的困难，也涉及到汉语以及汉民族的方方面面。

“四字语”，顾名思义，就是由四个字组成的词组或短语，既包括成语，也包括非成语的四字短语，由于成语这一定义的范围目前仍处于争议之中，并且汉语中存在着大量结构稳定，精炼准确，与时俱进，并为人们所接受和使用的四字短语（如“八荣八耻”“”“十佳青年”），其含英译法具有相当的研究价值，因此，本文选取一个更大的范围“四字语”作为研究对象。

一、“四字语”翻译及研究现状

奈达认为：“Translation consists in reproducing in receptor language the closest natural equivalent of the source language ，first in terms of meaning and secondly in terms of style.”（翻译就是在译入语中再现与原文的信息最贴切的自然对等物，首先是就意义而言，其次是就文体而言。）

我国的严复在《天演论》中提出了著名的“信、达、雅”的翻译三标准，“译事三难：信，达，雅。求其信，已大难矣！顾信矣，不达，虽译，犹不译也，则达尚焉。”此三字真言被后人奉为翻译原则或标准，虽引来不少争议，但至今仍有广泛影响。

中国自改革开放以来，特别是加入世贸组织以来，在国际各项活动中发挥越来越突出地作用，而汉语作为联合国六大官方语言之一，随着中国的和平崛起亦日渐凸显出其独特魅力来，世界各国都兴起了一股学习汉语的热潮，汉语的“四字语”，特别是其中的成语，凭借其独特的魅力，也吸引着越来越多人学习和研究，那么如何将成语恰如其分地译成英语，为外国人所了解和学习，是摆在当代语言学以及翻译界人士面前的一副重担，就笔者所收集到资料显示，现如今“四字语”的翻译一般都采用了以下几种方法：

1、直译

又保持原文形式，所谓直译，就是按照字面直译，即保持原文内容，这也是翻译时最常采用的方法。如“隔岸观火”—watching a fire from the other side of the river；“无中生有”—creating something out of nothing；“屡教不改”—to fail to mend one's ways after repeated admonition。

2、意译

意译是指当不能采用直译的方法时，为了兼顾到原文的深层意义而采用的不拘泥于原文形式的翻译方法。如“破釜沉舟”—to throw one's hat over the Chindwin；“顺手牵羊”—picking up something in passing。

3、互译

对于某些“四字语”或者熟语可在英语中找到意义与之相对应的用法，就可以直接互译，不用自己绞尽脑汁编造了，而且易于理解，更加地道，符合英美人的语言习惯。如“爱屋及乌”—love me，love my dog；“痛失良机”—let something slip through one's fingers。

4、套译或替换喻体

对于少数喻体不同、喻义相同的熟语，可以替换相关部分，直接套用。如“势均力敌”—be neck and neck；“昙花一现”—a flash in the pan。

5、直译加注释

针对一些具有历史典故的四字成语，因其特定的深层含义和历史文化背景，为充分体现其文化内涵，可以使用直译加注释的方法，既兼顾了成语的意义和文采，又恰当地向英语读者传达了东方古国传统文化的信息，从而使译文与原文达到最大的相似功能。如“东施效颦”出自于《庄子· 天运》，字面意思是丑女东施想要模仿美女西施皱眉时惹人怜爱的样子，结果却适得其反，比喻不弄清楚状况就胡乱模仿、生搬硬套，最后取得反效果的人和事。杨宪益先生在翻译《红楼梦》第34回中“可谓东施效颦”时是这样翻译的：“It is Tung Shih imitating Shih Tzu（Note：Shih Tzu was a famous beauty in the ancient kingdom of Yue，Tung Shih was an ugly girl who tried to imitate her way.）”采用直译加注释的方法，不仅符合英文行文简洁的习惯，而且也让读者进一步了解到“东施效颦”这个成语的文化内涵。

二、对外汉语教学“四字语”教学现状及思考

东施效颦译文范文第2篇

摘 要: 语言是文化的载体，习语是文化的产物，且两者都蕴含了丰富的文化知识。中国的历史文化博大精深，其习语更是巧妙地承载了此语言的文化精髓。本文通过语言文化差异对习语产生的影响来探讨中文习语的基本翻译方法。

关键词: 语言文化差异 习语 翻译

中华五千年的渊源历史成就了文化的博大精深，其中更是孕育了大量的习语。习语是人民长期沿袭使用的定型词组和短句，具有浓厚的民族文化色彩，是语言词汇的重要组成部分。可以说，在反映文化差异上，习语比其他语言成分更具有典型性和代表性，更能够生动形象地显示出不同民族的文化特征。正因如此，习语的翻译也比较复杂。但只要我们按照严复先生“信、达、雅”的翻译原则，注意忠于原文的思想内容，联系上下文和语言结构的整体性，避免死译硬译，在习语翻译中遇到的困难就会迎刃而解。以下是我在英语学习过程中对汉语习语翻译译法的几点探索。

一、直译法

直译法就是在译文中既保持原习语的内容，又保持原习语的形式，特别是保持其比喻形象、民族和地方色彩和语言风格等。各民族的人能够交流是因为在思维表达方式、联想方面有许多相同之处，对许多事物的看法基本上是一致的。因此，英汉互译时可采用直译法。但需要大家注意的是直译必须以不引起读者误解和不违背译文表达习惯为前提。例如:在翻译文学作品中，往往作者都会借用习语，使文章生动形象。例:出自清·邗上蒙人《风月梦》的习语“姜太公钓鱼，愿者上钩”比喻心甘情愿地上当。用直译法译为:Like Chiang Tai Kung fishing，they have case the line for the fish who want to be caught.又如周立波的《暴风骤雨》中提道:“他一家子在这儿，他的房子、地在这儿，他跑?跑了和尚跑不了庙。”在翻译时把中文的习语“跑的了和尚跑不了庙”译成:The monk may ran away，but the temple can’t run with him.意思是指纵然一时躲掉，但由于其他无法摆脱的牵累，最后还是无法脱身。这一类俗语的翻译基本上都采用直译法，既保留了原习语的形象，又准确地传达了原意。

二、意异法

意译主要是指翻译时抓住内容和喻义这一重要方面，结合上下文比较灵活地传达原意。由于英汉两个民族生活在不同的自然环境中，生活习俗不同，不同的事物所引发的联想也不同。若照字面直译不仅不能达意，而且可能会使人费解或产生误解。中国的习语有不少源于史实或寓言故事，也有源于生活习俗。因此，对于这种习语的翻译，应着重传达原习语的意义，可更换形象译出其原意，或舍弃其字面意义、形象意义译出其隐含意义。例如:“一五一十”、“三长两短”这类习语。如果按字面意思翻译“一五一十”那就翻译成fifteen and ten，“三长两短”翻译成three long and two short，西方读者会一头雾水、不知所云。因此我们应舍弃按字面意思翻译，了解其深层次的含义。“一五一十”出自明·施耐庵《水浒全传》。这里的“一五一十”比喻叙述从头到尾，原原本本，没有遗漏，也形容查点数目。所以根据上下文含义可译成systematically and in full detail or to tell something exactly as it happened.同理“三长两短”的意思是指意外的灾祸或事故，可译成:If anything/unexpected misfortune should happen to me.这样翻译就清楚明白不会产生歧义了。

三、节译法

在汉语习语中，常有并列的对偶结构，用两个不同的喻体表达不同的喻义。例如“愁眉苦脸”、“不学无术”、“长吁短叹”等。对于此类汉语习语通常可采用节译法，即省去并列重复的部分，保留它的基本喻义。例如:“愁眉苦脸”可以译成gloomy face，无需既译“眉”又译“脸”;“不学无术”即uneducated之意，因而无需把“不学”和“无术”重复译出;“长吁短叹”这个习语“长吁”和“短叹”表示同一个概念，所以译文仅以sighing deeply概括两者之意。

四、借用英语中的同义习语

英语的一些习语和汉语的一些习语采用相同或及其相似的形象或比喻，表达相同或及其相似的喻义。如“班门弄斧”和Teach one’s grandmother to suck eggs，“以牙还牙”和a tooth for tooth，“一帆风顺”和plain sailing，等等。遇到类似这种情况，不妨借用英语同义词来译。但是在借用英语习语时必须注意两种习语各自的特点，避免时代、地点、条件、名族、习惯、色彩等方面与原作上下文形成矛盾。例如:“我没想到他对同志们的批评竟充耳不闻。”译成英语:I didn’t expect him to turn a deaf ear to the comrade’s criticism.其中对习语“充耳不闻”的翻译就是借用英语同义习语to turn a deaf ear to来表达，十分妥帖。

五、直译和兼译兼用

在采用直译以保留原文比喻形象的同时，又兼用译意，有时略作适当补充，使译文能更加清晰地传达原文含义。例如在曹禺的作品《雷雨》中有这样一句话:“她一个单身人，无亲无故……”译成英文:But this girl MEi was all by herself and far from home，without a single relative or friend to help her.其中习语“无亲无故”译为without a single relative or friend，同时补充上to help her，点出含义，使全句述意完整。

六、直译加注法

为了保留原文的民族特色和形象，一些含有典故的汉语习语也常采用直译，但是需要加注，以免使读者感到莫名其妙。这样读者容易理解中文习语所要表达的含义。例如:庄周《庄子·天运》中的习语“东施效颦”译成Tung Shih imitating Hsi Shih，固然保留了原文典故中人物的名字，但是东施是谁?西施又是何许人?如不加注解，西方读者是无法理解的。了解中国历史的人都知道古时候越国有两个女子，一个长得很美，叫西施，一个长得很丑，叫东施。东施很羡慕西施的美丽，就时时模仿西施的一举一动。后人用“东施效颦”来比喻胡乱模仿，效果极差。所以在翻译这个习语的时候应加注:Zhungzi’s story of the beautiful Xi-Shi’s ugly nEighbor，whose endeavors to imitate the hideous that people ran from her in terror.

中国的习语如恒河沙数，承载了中华五千年的文化历史底蕴。在翻译习语的时候我们往往要理解其含义，不能盲目按字面意思翻译。与此同时要提高对文化差异的敏感性，具备双语能力和双文化知识，在翻译中结合多种译法，力求促成“信、达、雅”的完美结合。

参考文献:

[1]吕瑞昌，喻云根.汉英翻译教程.陕西人民出版社，1983.

东施效颦译文范文第3篇

关键词： 英汉成语 跨文化 翻译策略

随着经济的全球化，跨文化交际日益频繁。跨文化交际的结果取决于译者对两种文化熟悉的程度。而了解两种不同文化远远难于掌握两种语言，这给我们对外宣传中国文化带来了严峻的挑战，而这一问题在英汉成语翻译中显得尤其突出。

成语是人们长期以来习用的、简洁精辟的定型词组或句子。有些成语必须知道来源或典故才能懂得意思(吕叔湘，1998:160)。汉语成语多为四字词组，英语成语的词数虽然与汉语成语不同，但是其基本特点与汉语成语类似。

由于忽视成语负载的文化差异，英汉成语翻译的错误俯拾即是。以《中国日报》上的翻译为例：eat one’s words的意思是:承认错误（admit what one said was wrong），却汉译为:华盛顿曾说反对。该作者把eat one’s words误解为go back on one’s word;break one’s word/promise（自食其言/轻诺寡信）了。

上述错误是单纯理解成语的字面含义、忽视其承载的文化所致。因此，很有必要作英汉成语比较与文化翻译策略的研究。

一、英汉成语表达差异的溯因

众所周知，语言是文化的一部分，是文化的主要载体，无论是汉语成语，还是英语成语，都是语言的精华，反映一国的文化。在英汉两种语言中，用同样的方式表达同样意思的成语不乏其例。但是，不同民族具有不同的地域、历史和宗教文化，这些文化差异导致英汉成语表达法的不同。

1.地域文化差异对成语的影响

中国是一个内陆国家，千百年来以农业为主，人与土地有着不可分割的联系。因此产生了许多与农耕有关的成语(谚语、习语)，如:瓜熟蒂落、瓜田李下等。英国是一个岛国，为了生存，不得不与气候恶劣的海洋环境抗争。在征服自然的过程中，形成了许多源于航海或与海洋有关的成语，因此，就产生了下列成语说法的差异：

汉:挥金如土(throw money like mud)

英:spend money like water

汉:狗尾续貂(patch up a sable coat with a dog’s tail)

英：write a deplorable sequel to a masterpiece(给名著写可悲的续集)

英:Love me， love my dog.

汉:爱屋及乌

2.历史文化差异对成语的影响

由于不同的民族具有不同的历史文化，而历史文化的一个重要内容体现为历史典故，因此英汉两种语言中有大量由历史典故形成的成语。汉语古典成语如:东施效颦、名落孙山等。英语典故成语如:meet one’s waterloo(一败涂地)，Penelope’s web(永远完不成的工作)等。

翻译这类成语，必须首先考虑历史文化的转换。比较下列成语的表达差异。

汉:骑虎难下(unable to get off the back of a tiger)

英:have/hold a wolf by the ears(抓住狼的耳朵，放也不是，不放也不是。)

汉:胸有成竹(visualize a bamboo to be painted)

英:have a card up one’s sleeve(袖中藏牌)

3.宗教文化差异对成语的影响

宗教文化是人类文化的一个重要组成部分，它表现在不同民族在崇尚、禁忌等方面的文化差异。对于中西宗教文化方面存在的差异，在汉英成语翻译时应该予以注意，否则就会导致文化失真。

汉:谋事在人，成事在天。(《红楼梦》)（Man proposes， Heaven disposes.）(杨宪益译)

英:Man proposes，God disposes.(Hawkes译)(谋事在人，成事在于上帝。)

汉:五体投地(lie down，head，feet and hands touching the ground)

英:take off one’s hat to sb.(向某人脱帽致敬)

二、英汉成语翻译的策略

一般认为，直译与意译侧重语言层次的处理，而异化与归化侧重文化层次的翻译。因此，在汉英成语翻译中，直译与异化、意译与归化还是有区别的。

例如:三个臭皮匠，合成一个诸葛亮。

直译:Three despised cobblers equal Chu Ko-liang. (采取完全相同的表达形式。)

异化:Three despised cobblers with their wits combined equal Chu Ko-liang the mastermind.(在直译基础上，加上传输文化必需的内容。)

意译:draw on collective wisdom(采取不同的表达形式，虽意思相同，但不是成语，造成文化失真。)

归化:Two heads are better than one. (套用对等的英语成语，使译文意明、流畅，可读性强。)

1.以归化或意译策略为主

对于英美人能够理解的中国文化，在汉英成语翻译中，我们采用异化策略，英美人确实能够理解其意思，例如:掩耳盗铃（plug up one’s ears when taking away a stolen bell）。但是，这样的英语是负载着中国文化的英语，显得不伦不类。如果采用异化策略英译汉语成语，则会导致文化的失真。语言是文化的载体，在一定的文化背景下产生意义，负载中国文化的汉语是地道的汉语，负载英国文化的英语是地道的英语。例如:

我们可直译“锦上添花”、“雪中送炭”、“落井下石”这些汉语成语，把它们分别译为add flowers to embroidery，remember sb. with charcoal during a snowfall，throw stones on a person trapped in a well。可是，直译的汉语形象却会造成不该有的“异国情调”，误导英语读者离开对作者的本意去思考(潘绍中，2003:84)。

英汉成语跨文化翻译应采用归化策略，汉英成语跨文化翻译也应如此。例如:The man is the black sheep of his family.如果采用异化手法把这句话翻译为“那人是全家的黑色的羊”便会使人觉得莫名其妙，不知究竟是何含义。因为一般中国人并不了解，在西方文化中，喻体黑羊为魔鬼的化身。

英汉成语翻译采用异化策略的成功例子不能证明汉英成语翻译也应该采用异化策略。有些异化派人物提出质疑，运用反证法举出一些采用异化法从英语成语翻译成汉语的成功例子，来证明应该用异化法把汉语成语翻译成英语。确实，这样的例子不少。例如:Time is money.时间是金钱。(一寸光阴一寸金。)；armed to the teeth武装到牙齿(全副武装)，那是因为这些英语成语所负载的文化具有共性。

因此，笔者认为，汉英成语翻译有它的特殊性，应该注重跨文化翻译，一般应该以归化或意译策略为主。

（1）采用归化法：从汉语成语到英语成语。

①汉英成语具有同样表达法的，不存在直译/异化与意译/归化的区别。如：

良药苦口（Good medicine tastes bitter to the mouth. ）

②汉英成语表达法大同小异的，应该采用归化策略。如：

汉:大海捞针(look for a needle in a vast sea)

英:look for a needle in a haystack(在干草堆找针)

③汉英成语表达法完全不同的，也应该采用归化策略。如：

汉:掌上明珠(a pearl in the palm)

英:the apple of one’s eye(眼珠)

（2）采用意译法：从汉语成语到普通表达法的英语。

有些汉语成语翻译成英语，找不到与汉语成语意思对等的英语成语，或者汉英词典提供的英语成语的意思不尽相同，我们只能采用意译法把它们译为普通表达法的英语。

汉语成语负载的文化与英美文化相冲突时，必须采取意译法。如翻译“自食其言”，应该采用归化策略，译为go back on one’sword。因为英语成语eat (或swallow，take back)one’s words的意思是:(被迫)收回前言，承认说错(徐元度等，1984:1154)。

2.以直译/异化策略为补充

翻译中的归化和异化不仅是不矛盾的，而且是互为补充的。恰当运用直译/异化与意译/归化相结合的翻译策略，可使以英语为母语的读者能从跨文化的角度正确理解汉语成语。

如果是翻译专门向外国介绍中国文化或者帮助外国人学习汉语的书籍，例如:汉语成语故事、《双语成语词典》等，我们就可采用直译/异化与意译/归化相结合的方法。

（1）采用先直译后归化的方法。

例如，覆水难收：There’s no recovering spilt water.(lit.) What’s done can’t be undone.(英语成语) (韦少成，1978:201)。

（2）采用直译与意译相结合的方法。

例如，东施效颦：Dong Shi imitates XiShi.――The ugly imitates the beautiful in such a way that the ugliness of the ugly.

（3）采用异化手法。

例如，东施效颦：Dong Shi，an ugly woman，knitting her brows in imitation of the famous beauty XiShi，only to make herself uglier.

直译/异化和意译/归化作为翻译手段并没有优劣之分，可是把它们当作翻译标准去评判某一译本时，我们常常说这个译本过度直译/异化了，或者那个译本过度意译/归化了。因此，在翻译过程中，我们应该认真把握好它们的度。

综上所述，造成英汉成语表达不同的是文化差异。英汉成语翻译时，首先应该考虑的不是文字，而是文化，不单是文字的转换，还有文化的交流，避免受文字的诱惑而掉入文化的陷阱。其次，以归化策略为主，尽量做到文化的对等交流，即把汉语成语译为英语成语。再次，如果没有与汉语成语对等的英语成语，或是汉语成语负载的文化与英美文化相冲突时就只得采取意译法。最后，在以专门介绍中国文化为目的的翻译中，可适当采取直译/异化策略或者直译/异化与意译/归化相结合的方法，但是必须考虑文化的可接受性，否则，就会影响文化的交流。最后，我们在翻译时，必须把握好直译/异化和意译/归化的度(熊启煦，2005:342-345)。

参考文献:

［1］柯平.第八届“韩素音青年翻译奖”参考译文［J］.中国翻译，1996，(6):47.

［2］李北达编译.牛津高阶英汉双解词典(第四版增补本)［Z］.北京:商务印书馆，2002.

［3］李学禧.汉英成语和常用语［Z］.兰州:甘肃人民出版社，1978.

［4］吕叔湘.现代汉语词典［Z］.北京:商务印书馆，1998.

［5］潘绍中.第十五届“韩素音青年翻译奖”汉译英讲评［J］.中国翻译，2003，(6):82-85.

［6］王东风.归化与异化:矛与盾的交锋?［J］.中国翻译，2002，(5):24-26.

［7］韦少成.实用中文成语，英文成语，英文同义词辞典［Z］.香港:实用英文出版社，1978.

［8］吴光华.汉英大辞典［Z］.上海:上海交通大学出版社，1997.

［9］徐元度等.综合英语成语词典［Z］.福洲:福建人民出版社，1984.

东施效颦译文范文第4篇

[key words] domestication; foreignization; cultural translation theory; chinese idioms

【摘 要】归化与异化是两种不同的翻译策略。译界有许多学者对此发表了许多的观点。归化与异化之争由来已久，从古至今，从西方到中国，归化与异化都是学者译者们争论的热门话题之一。翻译基本上是一种语言转换活动但又不是一项纯粹的语言转换活动，它还牵涉到种种非语言因素，特别是牵涉到种种文化因素。翻译不仅是语言层面更是文化层面上的一种活动，其本质是文化交流。自20世纪80年代后，许多学者针对归化与异化提出了应该从文化角度来审视二者的观点。孙致礼在《翻译的异化与归化》中提到: “翻译的根本任务是准确而完整地传达原作的 ‘思想’和 ‘风味’。在翻译中，译者不仅要考虑语言的差异，还要密切注视文化的差异，力求最大限度地保存原文所蕴涵的异域文化特色。如果不是万不得已，特别不宜归化，而要尽可能真实地传达出来。” “归化主要表现在 ‘纯语言层面’，在 ‘文化层面’上则应力求最大限度的异化。”以汉语习语为例，在当今跨文化交流不断发展的趋势下，译者在翻译中应多从文化的角度考虑，适度加以应用 “异化”策略及其方法，尽可能重现汉语习语的文化特征及内涵，让西方人更多更好地了解中国，接触中华民族博大精深的文化，同时也有利于传播中国独有的文化气息，进而有利于实现中国与世界各国进一步交流。

[关键词] 归化;异化;文化翻译观;汉语习语

1. on cultural translation theory

cultural translation is discussed in the broad context of culture. it includes an analysis of the surface and deep structures of culture and language, and the examination of the internal context between culture and translation as well as the objective laws pertaining to their interaction. in late 1980s, many scholars began to give their own opinions on translation from the perspective of culture. umberto eco considered that translation equals to culture, that is to say, the translation activity is a kind of cultural transportation. “ lambert and robyns held that translation should be treated as not only an activity between two languages but also a communicative activity between two cultures. nida pointed out: for a truly successful translation, bicultural ability is much more important than bilingual ability” [1] p70. some scholars suggested that culture but not text should be regarded as the translation unit and translators should pay more attention to culture during translation. to some extent, those views became symbols of formation of cultural translation theory.

different cultures have different features. culture indicates a nation, region or a race’s feature. and the communication of different cultures needs translation. translation is the production and intermedium of cultural communication. “translation reflects the features of both cultures when one language and culture is translated into another. and the aim of translation is to transfer the source culture into the target culture” [2] p24. “wang zuoliang pointed out: the difference between two cultures is the most difficult thing in translation, so translators should have a good knowledge of both the foreign culture and the native culture. the more translators understand the cultural information, the more possibly they can master the language and reproduce the original culture. han ziman viewed that the features of culture have an effect on the whole translation activities and the vise versa is also true” [3] p116. therefore, the transference of cultural information should play a key role in translation.

in the broad context of culture, translation means not only one language being transferred into another but also a communication between two cultures. and the purpose of translation is to promote cultural communication. translation is a kind of cultural activity that translators reproduce the original culture in the target text. cultural information but not language is the object of translation. “during translation, translators should translate the ‘form’ and ‘essence’ of the original language into the target language directly and exactly. i.e., translation should reserve the cultural difference and reproduce the original ‘foreignness’ as much as possible” [4] p37. here, “‘foreignness’ means that translation should keep as much as possible the cultural features and information of the source text” [5] p136. all in all, in cultural translation, translators should take culture into consideration and reconstruct the source culture as much as possible into the target language during translation.

2. domestication and foreignization under the light of cultural translation

2.1 the origin and definition of domestication and foreignization

the pair of terms, domestication and foreignization, was mentioned in the translator invisibility written by american famous translator l.venuti in 1995, which were used to describe two kinds of translation strategies. their taking out were on the basis of germany philosopher schleier marcher, who viewed that there were two kinds of translation, one was “the translator leaves the author in peace as much as possible, and moves the reader toward him.” the other was ” the translator leaves the reader in peace as much as possible, and moves the author toward him.”[6] p21 .according to marcher’s opinion, the former sentence refers to mean the reader-oriented translation while the latter the author-oriented one. the reader-oriented translation refers to the translation that translators pay more attention to the target language readers’ conventions and understandings while the author-oriented one means to the translation that translators take the source language author’s ideas and style into account. however, he never used special terms to summarize them. it was schuttleworth and cowie who defined them. they gave “domestication” a definition as “a term used by venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers.”[7] p21 venuti considered that “domestication” contained derogatory meaning, because “it is identified with a polity common in dominant cultures which are ‘aggressively monolingual, unreceptive to the foreign’, and which he describes as being ‘accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other” [8] p21. in other words, according to venuti’s opinion, “domestication” used in translation indicates the meaning of the “dominant culture” recombining the language and cultural features of the source text with the purpose of dominating the “weak culture”.

for “foreignization”, schuttleworth and cowie defined it as “a term used by venuti to designate the type of translation in which a target text is produced which deliberately breaks target conventions be retaining something of the foreignness of the original.” venuti regarded it as a challenging strategy to “domestication” and its effect is to “register the linguistic and cultural difference of the foreign text, sending the reader abroad.” [9] p21 in translation, translators should reserve the language and culture features of the source text; therefore, readers of the target text can feel some “strangeness” of other cultures.

the definition of domestication and foreignizafion has changed when they are introduced into china. “and the scope of reference is enlarged .it refers to not only the translation from foreign languages to english but also the translation from one language to another, especially from chinese to other languages”[10] p22. what’s more, the elements of cultural inequality never draw people’s great attention and even are forgotten.

from the exploration and discussion mentioned above, now we can sum up domestication and foreignization in this way: they are two different translation strategies used by translators according to different aspects such as the difference between two languages and cultures, translation purpose, type of text, intention of the author and readers of the target language etc. “domestication” holds that translation should be in accordance with the target language and culture and get rid of the barriers as much as possible so as to meet the target language readers demands; “foreignization” views that translation should reserve the cultural features of source language so as to enrich the target language and culture and meet the target language readers’ demand of “strangeness”. “domestication and foreignization is a pair of complementary translation strategies that don’t reject against each other” [11] p68.

2.2 foreignization-oriented strategy under the light of cultural translation

generally speaking, domesticating translation gives the reader more convenience and saves the reader much time. in the global information age, convenience and briefness become more and more important. to some extent information is money and time is money. so it seems that we should use domestication strategy as much as we can in translation. however, generally speaking, foreignizing translation gives the reader more information than the domesticating one. from the perspective of information theory, only new information is useful information. if the translation can only provide “old” information, it is not so valuable. supposing the source text and the target text convey the same information, the target reader still get something new if what he or she reads is a foreignized translation. meanwhile, with the development of high technology and the improved means of communication, more and more people want to learn foreign culture and knowledge and in assimilating and learning foreign language and culture, foreignization is useful and essential. in china, with the policy of “reform and openings to the world”, china communicates more frequently with foreign countries. more and more foreigners take great interest in chinese culture and urgently want to acquire chinese culture knowledge. it is foreignized translation that can meet this need much better. the reasons are as follows:

first, the nature of foreignization determines that its dealing with the elements with obvious cultural features in the source text should inevitably results in bringing some new expressions and cultural connotations in the target text, i.e., bringing some “foreignness”. since exchanges among different countries become more and more frequently, nowadays, many sorts of languages attain enrichments to some extent. and foreignization translation plays an important role in the process. for example, terms and expressions like “internet, gene, blue print, killing two birds with one stone, crocodile tears” enriched chinese and “qigong, taijiquan, kongfu, typhoon, tofu” etc. enriched english. and translators use foreignization to make many “foreign” words gradually be accepted and extensively be spread to the public. in some way, foreignization is beneficial for absorbing new elements of foreign language. once they were accepted, expressions of the target language would be enriched and communication further promoted.

in addition, the gaps among different countries become smaller and smaller because of frequent international communication in politics, economics, culture, etc. and globalization is also becoming the tendency of social development. therefore, knowing more about foreign countries becomes an inevitable part of life. foreignization is beneficial not only for introducing native culture to foreigners but also for making native people be familiar with foreign cultures. in this way, people from different countries can communicate with each other better. for example, if “铁饭碗”and “下海”are translated directly into “iron rice bowl” and “to jump into the sea of business”, the translations reserve the image as well as the meaning of the source language. meanwhile, the unique chinese culture has been introduced to english readers. take an english idiom “to paint the lily” as another example. if it is translated into“多此一举”,the symbolic meaning of “lily” in western countries would not be known to the chinese. so it is better to translate it into“为百合花上色” so that chinese people can know the symbolic meaning of “lily” and some more about western culture.

foreignization, in some way, has an active effect on cross-cultural communication. however, some translators usually take the readers’ acceptable abilities into account to turn against it. they consider that readers may feel difficult to understand or even misunderstand the source text in a foreignized translation. in fact, readers are active. if they find some foreign elements in the translation that they have never contacted before, they will try to understand and accept it actively in terms of the contexts or notes. in this way, they also can enrich their own reading experience. with the increasing development of cultural communication, target readers should become more and more interested in foreign culture, so to some extent, domestication is not good for readers to know more cultural information of the source language. therefore, translators should believe in the capability of the target readers. in the end, it is necessary to point out that putting more emphasis on foreignization doesn’t mean to deny or reject domestication, for both the two strategies are a pair of contradictory unity. however, with the development of cultural globalization, putting more emphasis on foreignization will be more helpful for the cultural communication among different nations. venuti thought that fluent domesticating translation made translators suffer from “invisibility” and the difference between cultures had also been covered, so the target language readers will lose “strangeness”, i.e., “the target language readers cannot feel the original style and cultural differences in domesticating translation”[12]p 25. sun zhili stated that domestication mainly embodies in “the level of pure language” and foreignization “in the level of culture”. “since the exchanges of cultural information among different countries become more and more frequent and people from all over the world communicate with each other increasingly frequently, foreignization should be foregrounded”[13]p42. in my opinion, foreignization should be considered more in order to reproduce culture differences in the target language.

3. in translating chinese idioms into english, foreignization should be the leading translation strategy

3.1 foreignization is helpful to reproduce chinese culture in translating chinese idioms

chinese idioms mainly come from chinese ancient fables, fairy tales, historical events and allusions. they bear rich and colorful chinese unique culture. since the open-door policy has been issued and cultural communication between china and foreign countries becomes more and more frequent, chinese culture has been gradually understood and accepted by more and more foreigners and chinese idioms, as one part of chinese culture, also have been appreciated. therefore, the translation of chinese idioms becomes an important part of translation of culture. in translating chinese idioms into english, translators should reserve chinese culture and reproduce it in target texts. and translators should choose foreignization as the first translation strategy, for foreignization is helpful to reproduce the cultural features and information of chinese idioms in translation. that is to say, in translating chinese idioms into english, translators should reserve as much as possible the cultural features of chinese idioms and translate the connotations of them as well. if translators choose domestication in translating chinese idioms into english, it would be unlikely for english readers to contact with the cultural flavor of chinese idioms. meanwhile, it would not help to retain chinese culture and promote cultural communication.

take “巧媳妇难为无米之炊”as an example. if it is translated into “even the cleverest housewife can’t make bread without flour.” chinese cultural features have failed to be retained though english readers can understand it easily. in this way, english readers will not know what “rice” means to chinese people and even think that “bread” is the main food of both chinese and themselves. if so, it will not good for communicating. therefore, the idiom should be translated into “even the cleverest housewife can’t cook a meal without rice.” in this way, the cultural concept of “rice” is reserved and the cultural feature of the idiom is reproduced. here is another example, “穷棒子闹翻身是八仙过海各显神通”. it can be translated into “the way we poor folks try to emancipate ourselves, is just like the way the eight fairies crossed the sea each displaying his own talent.”[14] p143-144 in this way, the image of “the eight fairies” has been reserved and the connotations of it “each displaying his own talent” has been translated. of course, translators can add an extra explanation to introduce“八仙”to english readers for knowing more about the idiom, i.e., “the eight fairies” is the eight immortals of taoism in chinese folklore.

perhaps, some people will doubt that english readers may have difficulty in understanding and even misunderstand some idioms if they are translated in this way, for the cultural differences between chinese and english really exist. in my opinion, translators should not be worried about it. they should believe in the wisdom and imagination of english readers. furthermore, it takes time for one to achieve understanding. with the development of cultural communication, misunderstanding will disappear and english readers will finally accept it. therefore, translators should put the emphasis on cross-cultural communication and try to reserve the cultural differences and reproduce as much as the unique cultural features of chinese idioms. 3.2 several commonly used techniques of foreignization in translating chinese idioms

3.2.1 literal translation

in the translation of chinese idioms, literal translation means that in the condition of not invading the english cultural conventions and not causing the misunderstanding and disassociations, translation should completely preserve the image, figurative and cultural features of chinese idioms in order to pursue the conformity of both the contents and expressions[15]p70.

chinese idioms, as we know, contain one of the deepest cultures of chinese. it bears lots of cultural features and message. therefore, translators should have a deep knowledge of chinese idioms before doing translation. with the correct understanding of chinese idioms, translators should translate the idioms with the guide of cultural reproduction, that is to say, translators should retain cultures of the idioms into english. during translation, translators should translate not only the image and meaning of the idioms but also the cultural connotations.

(1) 七嘴八舌－with seven mouths and eight tongues

the chinese idiom “七嘴八舌” may be translated into “have a loose tongue”. if so, english readers may know the meaning easily. however, they cannot perceive particular way chinese people use to describe “noisy”. if it is translated into “with seven mouths and eight tongues”, english readers may take much more interest in it and try to understand what “seven mouths and eight tongues” really means. in this way, not only will they find out its meaning sooner or later, they also can really learn more about chinese culture.

(2) 东风压倒西风－the east wind subdued the west wind

“东风压倒西风”, it is usually translated into “the east wind subdued the west wind” or “the east wind prevails the west wind” via literal translation. here, the image of “东风” and “西风”has been kept in translation. maybe some people doubt that english readers cannot understand it, for “the west wind” in england is different from that in china, and they may not know what “the east wind” is. in fact, reserving the image of “东风,西风”is to carry out the difference between chinese and english. because of the difference, we need communication, and with the communication, english readers can really know what the real chinese culture is contained in the idiom. therefore, translating “东风压倒西风”directly into english, from the view of translation of culture, is acceptable and necessary, for the whole meaning, image and culture behind it have been reserved and spread in translation.

(3) 一寸光阴,一寸金－an inch of time is an inch of gold

in addition, translators should translate not only the denotations but also the connotations of chinese idioms. “一寸光阴,一寸金”should be translated into “an inch of time is an inch of gold”. here, “gold” is one of the most precious metals in china, so “time” is “gold”. but in western countries, people think “money” is the most important article in life. there is a saying in english: “time is money”. in fact, the meaning of the two sayings is the same. however, “an inch of time is an inch of gold” is a better translation, for the cultural information of “一寸光阴一寸金”can be transferred directly and faithfully into english and the features of chinese culture has been reproduced in translation.

from the examples mentioned above, we can see that literal translation is the first choice of translating chinese idioms, for it can not only reserve the image, style and meaning of chinese idioms but also reconstruct chinese cultural features and information as much as possible.

3.2.2 literal translation with a note

from the view of cultural translation, translation is to promote the communication of culture, so during translating chinese idioms translators can translate the idioms directly first and then plus a note to present the readers the stories lying behind the idioms so as to enhance understanding. to some extent, it will make english readers know more about chinese culture quickly and clearly and even take more interests in chinese culture exists behind the idioms. this will be also helpful to promote cultural communication between chinese and english. here are a few examples:

(4) “难道这也是个傻丫头,又像颦儿来葬花不成?”因又自笑道 “若真也葬花,可谓东施效颦了;不但不为新奇,而是更是讨厌”(dream of the red chamber, chapter 34).

东施效颦－dong shi imitating xi shi

here, “东施效颦”should be directly translated into “dong shi imitating xi shi” in order to let english readers truly contact the image of the idiom. after that, translators may give a simple introduction about “东施效颦”. i.e., dong shi imitating xi shi, which is a zhuangzi's story of the beautiful xi shi's ugly neighbor, who endeavors to imitate the little frown that people ran from her in terror. in this way, english readers can know not only who “dong shi” and “xi shi” are but also what the idiom really means. in this way, chinese culture can be reproduced clearly in translation.

(5) 叶公好龙－lord sheh’s love of dragons

“叶公好龙”, here it can be translated into “lord sheh’s love of dragons” and a concise explanation can be added after it: sheh was so fond of dragons that he adorned his whole palace with drawings and carvings of them, but when a real dragon heard of his infatuation and paid him a visit, he was frightened out of his wits.

(6) 破镜重圆－a broken mirror made whole again

“破镜重圆” should be translated into “a broken mirror made whole again”. however, english readers may feel puzzled about the meaning and cannot understand why a broken mirror can be “whole again”. so a short note is needed: in the northern and southern dynasties when the state of chen (a.d. 557－589) was facing its demise, xu deyan, husband of the princess, broke a bronze mirror into halves. each of them kept a half as tokens in case they were separated. soon afterwards, they did lose touch with each other, but the two halves of the mirror enabled them to be reunited. in this way, the idiom’s deeper meaning can be known expressively.

3.2.3 literal translation with additional remarks

this kind of method is different from the above one. in some way, the images and cultural meanings of idioms can be directly transferred into english during translation. additional remarks usually embodies in phases, one or two short sentences.

(7) 目不识丁－one does not recognize 丁, one of the simplest character in chinese

some people consider that the character “丁” should be translated into “abc”. however, “丁” reflects the unique chinese character culture. if it is translated into “abc”, the exact meaning of “丁” and the culture behind it cannot be reconstructed explicitly in english. on the other hand, for the sake of making english readers understand and know more about chinese characters, a brief illustration is needed here. the character丁 is a very simple one for the chinese. by explaining in this way, the reader can get the connotation while perceiving the image of chinese character.

(8) 泥菩萨过河－the clay idol fording the river

“泥菩萨过河”it is a special chinese idiom. translators can firstly translate it directly into “the clay idol fording the river”. such a translation preserves the vivid feature of the idiom. and secondly, translators should pulse an additional remark to explain the exact meaning of the idiom, i.e., “it is more than one can do to save himself from disaster.” in this way, the features of chinese culture can be retained in translation and english readers also can appreciate the whole idiom better.

(9) 临时抱佛脚－to embrace buddha’s feet in one’s hour of need—to seek help at the last moment

in western countries, many people believe in christ. therefore, they cannot easily understand what “临时抱佛脚” really means if it is translated into “to embrace buddha’s feet in one’s hour of need”. perhaps they would be confused about what “buddha’s feet” is. so a short explanation is necessarily added after it, that is, “to seek help at the last moment”. by illustrating in this way, they can understand the idiom more exactly.

3.2.4 literal translation pulsing free translation

sometimes, in order to express more exactly and effectively about chinese idioms, translators may choose free translation as a secondary tool to transfer the connotations of chinese idioms more completely. of course, translators should use literal translation first to preserve the image and expressions of the idioms and then take free translation into account to reproduce the cultural connotations of chinese idioms more completely. examples are as follows:

(10) 风餐露宿－braving the wind and dew

here “风”and“露” can be translated directly into “wind” and “dew”, but“餐” and“宿” here cannot be translated straight into english counterparts “have a meal” and “stay overnight. therefore, translators have to translate“餐” and“宿” into “braving”. such a translation not only preserves the original features but also make the connotations accepted completely.

(11) 戴着斗笠亲嘴,差着一帽子－it’s like kissing in straw helmets—the lips are far apart!

we can see from the example that the former part is translated directly into english, and the latter one “差着一帽子” , we cannot translate it by literal translation. chinese “斗笠” is different from english “hats or caps”. the straw helmets have wider edges than hats and caps. and two persons wearing helmets may be separated far away while it would not happen when they wear hats or caps. therefore, if it is translated into “separated by a hat”, english readers will fail to understand why. in this case, we can translate it into english by free translation, that is, “the lips are far apart!”

3.2.5 rhetorical transference

many chinese idioms contain not only rich cultural information but also beautiful rhetoric. during translation, translators should not only preserve the images, expressions and cultural connotations but also take the rhetoric methods into consideration. when we read some chinese idioms, we appreciate not only the contents but also the excellent rhetoric. therefore, translators should have much knowledge about these features of chinese idioms and try to transfer the rhetoric as much as possible.

(12) 嘴上无毛,说话不牢－downy lips make thoughtless slips

“毛”and “牢”, are rhymed words and there is a jingle in the phrase. when it is translated into “downy lips make thoughtless slips”, “lips” and “slips” are also rhymed words and such a translation reserves the rhetoric effect as well as the form.

these five kinds of translation skills are chosen according to the strategy of foreignization translation in translating chinese idioms into english. from the view of cultural translation, they are useful and proper skills for translators to reproduce chinese culture in translation and they are helpful for translators to spread chinese culture. in some way, they are beneficial for promoting communication between chinese and english.

conclusion

the purpose of translating chinese idioms into english is to reproduce culture of chinese idioms towards foreign countries. from the perspective of cultural translation, translation of chinese idioms should be foreignized translation. since the cultural communication between english and chinese becomes more and more frequent, foreignization should be paid more attention. increasing proper usage of foreignization can not only reproduce the chinese culture to foreigners and let them know more about chinese culture but also be helpful to promote the cultural communication between chinese and english. during translation, of course, translators cannot use only one strategy or one kind of skill; “‘cultural reproduction’ can also be limited because of some other translation elements” [16] p287. however, to be a translator, the most important thing for him is that he should have a deep cultural sense during translation. and translators should remember that translation is to reproduce culture of the source language and the purpose is to promote cultural translation.

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东施效颦译文范文第5篇

关键词：翻译；语言；文化交流障碍；措施

随着全球经济与科技的不断发展，加强与他国各方面的往来越来越成为必要。在这样的大环境下，以语言交流为中心的翻译工作也变得越来越重要。面对这样的新形势，加深对翻译本质及其目的的认识有助于摆正翻译研究和实践的发展方向以便使其更好的为本国社会发展服务。

一、语言与文化的关系

许多语言学家在谈到语言时都不可避免的论及文化。那么什么是文化？为什么语言与文化总是难解难分？

根据《辞海》的解释，文化“从广义上说，指人类社会历史实践过程中所创造的物质财富和精神财富的总和。从狭义来说，指社会的意识形态，以及与之相适应的制度和组织机构，文化是一种历史现象，每一社会都有与其相适应的文化”。

由此可见，文化渗透于社会的方方面面。而“语言是在人类形成的过程中同步出现的，随着人类的发展而发展，语言是人类之所以成为人类的主要条件”；语言使人类表达内心思想，进行日常交际，组织社会生活和生产劳动成为现实。所以，有了语言，就有了社会，同时也就有了文化的记载和传播。社会的各种文化现象借助于语言承传，语言是人类文化的镜像折射。

二、对翻译的界定

提到“翻译”二字，人们首先会想到“译即易，谓易换言语使相解也”，即两种不同语言（通常被翻译的语言称为源语言或译出语，而翻译之后的语言称为目标语言或译入语）之间词汇与词汇或句子与句子相互对应的一种转换，尽管有时可能会出现词序或句序（涉及语篇层面，这里主要讨论句子及句子以下层面上的翻译）的不一致，但基本上是符合一一对应的原则的。比如：

例1：Iamreadinganovel.

我正在看一本小说。

来看几个词汇方面的例子：

电影TheFirstBlood被译为“第一滴血”。事实上，这是具有文化背景的习语，表示thefirstsuccessinacontest，据此确切的翻译应为“初战告捷”。

短语abridalshower表面好像是“新娘沐浴”，但了解西方背景文化的人就知道它是指apartygivenbyabride’sfriendsatwhichtheygivehersuitablegifts，意即为新娘举行的送礼派队。

由此看出，涉及文化背景方面的翻译并不符合上述定义，该定义并不全面。针对这一点，美国翻译理论家尤金奈达指出“翻译是两种文化之间的交流。对于真正成功的翻译而言，熟悉两种文化甚至比掌握两种语言更重要。因为词语只有在其作用的文化背景中才有意义。”这说明翻译是以语言转换为基础，结合文化背景而进行的一种活动。

对“翻译”的理解，法国解构主义学者德里达、福柯和罗兰·巴特曾把翻译的本质问题视为哲学的中心问题。德里达就指出，不同的语言在意义、句法和语音上的差异，构成各种不同的表意方式，而翻译就是在‘同’与‘异’的纠结之中正确地表现‘异’。他们认为，翻译实质上是原作文本的再生，是在传达原作内容基础上使原作得以生存的手段，是人们真正认识不同语言之间差异和不同语言的特定的表达方式的媒介。

就目前而言，郭建中教授说“最近二十多年来，翻译研究中出现了两个明显的趋势：一是翻译理论深深地打上了交际理论的烙印；二是从重视语言的转换转向更重视文化的转换。这两种倾向的结合，就把翻译看作是一种跨文化交际的行为……翻译已不仅仅被看作是语言符号的转换，而是一种文化转换的模式。”

因此，与其说翻译是对不同语言的易换，不如说是以语言转换为基础，但不单纯是围绕语言符号本身，而是主要围绕语言所蕴含的意义，即语言所代表的文化的交互传递与影响。

三、翻译中存在的文化交流障碍

不同民族由于存在着方方面面的差异，如思维模式、语言、文化、风俗习惯等方面的差异，在进行思想文化交流时必然会出现这样或那样的交流障碍。作为思想文化交流手段之一的翻译，在易换语言，传播信息和文化的过程中自然也不可避免地会遇到同样地问题。造成翻译中思想文化交流障碍的原因主要有以下几个方面：思维模式的差异、语言的差异、文化差异、翻译方法的使用不当。

（一）思维差异

思维方式是精神产品的生产方式，是主体在反映客体的思维过程中，定型化了的思维形式、思维方法和思维程序的有机综合。它主要由知识、观念、方法、智力、情感、意志、语言、习惯等要素组成。正是这些要素各自的特征与结构，规定着思维方式的性质、类型和特征，产生思维方式的差异。

以中国与讲英语国家为例来具体看看他们的思维模式的差异及其对文化交流的影响。

中国传统思维方式的一大特点就是有机整体性，比如“万物一体”、“天人合一”，强调人与自然、人间秩序与宇宙秩序是不可分割、互相影响、互相依存的有机整体；同时中国传统思维由于注重实践经验，注重整体思维，常会通过知觉从总体上模糊而直接地把握事物，这就是所谓的直觉性思维。西方国家与中国恰恰相反，他们一开始就比较重视自然科学的发展，因而形成了分析和逻辑推理的思维模式。两种不同的思维方式必然产生不同的精神产品，比如中国的各种书法书写体、绘画等，它们本身所蕴含的精髓就已经达到了“只可意会不可言传”的程度，更不用说翻译成另一种从未触及过它们的语言了。

“萨莫瓦曾援引过这样的例子：树枝因积雪过多而折断，美国人认为其原因是‘Thelimbwasweak’，而某些东方人则认为是‘Thelimbwasstrong’。西方人认为树枝缺乏支撑积雪重量的刚性；而东方人认为树枝太强，不易弯曲，缺乏柔性，致使雪越积越多，最终树枝被折断，这便是所说的以柔克刚。这一强一弱的观念转换往往会成为翻译的陷阱”。

（二）语言差异

翻译中的语言差异是显而易见的问题。语言差异主要表现在语音、词汇、语法、语义、修辞等方面；译者如果对上述某一或某几方面缺乏认识和精通，翻译中都会造成信息传递的失败，进而形成文化交流的障碍。比如，英语lovewithmyheart（用我的心爱你），和中文差不多，可其它语言有不同的说法：lovewithmyliver，lovewithmystomach，如果只按字面分别译成“用我的肝脏爱你”，“用我的胃爱你”，就会让译文读者不知所云，最终影响交际效果。

（三）文化差异

文化差异是翻译中影响文化交流最大的障碍。语言、文化、翻译三位一体，因此翻译中不可避免地处处渗透着文化的影子。而文化是不同民族在特殊历史地理环境里的独特创造，不同的民族拥有不同的文化。因而翻译中的文化差异是一种客观存在，不容译者忽视。翻译目的论认为，翻译是人类行为研究的范

畴，“人类交际受情境的制约，而情境又根植于文化习惯”，翻译必然受译出语文化和译入语文化的制约。如果译者在进行作品的译介时不能妥当地处理其中所蕴含地文化内容，协调源语文化与目的语文化之间存在的差异，势必会造成翻译中“文化真空”现象，从而既影响翻译作品的文学效果，又影响译作传递文化的功效。

（四）翻译手段运用不当

翻译手段使用不当和“文化差异”有很大关系。在对待如何处理翻译中文化差异的问题上，翻译界一般有两种对立的意见，“即所谓‘异化’与‘归化’。前者主张译文应以源语或原文作者为归宿，后者则认为译文应以目标语或译文读者为归宿。就翻译中涉及的文化转换而言，可分为以源语文化为归宿和以目标语文化为归宿这两种原则和方法”。在翻译中如果对“异化”、“归化”选择不当，就会造成文化信息流失。

最典型的一个例子就是对我国的四字成语典故“东施效颦”的翻译，简单采用“异化”手段而译成"DongshiimitatesXishi"，原文的含义未译出，还会让译语读者一头雾水：东施是谁，西施又是什么样子？简单采用“归化”手段而译成“Theuglyimitatesthebeautifulinsuchadistortedwaythattheuglinessoftheuglybecomesworse”，源语所表达的意义是被传递出来了，但源语所传递的文化信息却被遗失了。

四、相应的解决措施

思维模式上存在的差异，是每个民族所特有的，也是不可避免和更改的；而伴随着社会的发展，各民族文化的交流与融合又势在必行。因此，就这一点而言，首先应摆正态度，各民族在进行文化交流的同时，应该本着求同存异的精神，学会尊重、认识和接纳他民族的思维模式，而不是将与本民族思维模式不同的其他思维模式视为异端；在与他民族的思维模式的对比中，要善于认识到自身思维模式的缺点和他民族思维模式的优点，善于取长补短。

针对语言方面的差异，译者应不断加强对所译语言的敏感性，从语音、词汇、语法、语义、修辞等各方面不断提高自身的语言修养，要培养自己养成一种规律性阅读所译语言所写的各种文本的习惯，及时了解所译语言的各种发展动态。

为避免因文化差异而造成的翻译中的文化交流障碍，译者就要清楚地意识到：作为翻译工作者，不仅要成为精通双语言的人，更要成为精通“双文化”的人，要善于识别待译作品中的文化术语和其中隐含的文化内涵，不断培养自身的“文化意识”，同时要在正确翻译观的指导下知道如何处理文化差异。比如碰到原文中出现文化缺省而译文读者又不可能根据上下文感知到的情况时，译者就要在译作时善于抓住缺省的文化信息，并采用适当的手段将其补充完整，以避免造成文化信息传递失误的后果。另外，译作过程中，对待源语文化和译语文化要客观公正。再者，译者还要认识到文化具有兼容性；正是因为文化的这种兼容性，各国之间的个个层面的交流才可能继续；译者的工作就是不断促进文化的这种兼容。

最后，要在翻译过程中视具体情况而采取不同的翻译手段。要认识到异化与归化作为两种不同的处理翻译的手段，并不是相互排斥、互不相容的，而是相辅相成、互相补充的。异化强调“保留源语文化”以丰富目的语文化及其表达方式，从而起到文化交流的作用；归化强调“交际第一”，译者不仅要设法克服语言的障碍，还要克服文化的障碍，从而避免因文化冲突而造成的各种形式的误解。从上述可以看出，二者都强调翻译的交际性，只是从不同的角度入手，侧重点不同罢了。在翻译过程中如何处理二者的关系至关重要。要始终记住一个大前提：翻译的目的就是为了交流。

要善于将二者结合。如翻译“东施效颦”可采用音译加直译/异化翻译出其字面意思，意译/归化注释法对其字面翻译进行补充。这样既达到了信息交流，也达到了文化交流。

参考文献：

1、胡壮麟,朱永生等.系统功能语言学概论[M].北京大学出版社,2006.

2、申小龙.汉语与中国文化[M].复旦大学出版社,2003.