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La triple dificultad de Yan Fu
No full textEn su prólogo a la traducción de Evolution, Ethics and other Essays, de T. H. Huxley (1897), Yan Fu (1854-1921), expone los principios que deben regir toda traducción (las tres dificultades), inaugurando con ello, en el ámbito cultural chino, un modo de hacer traductor que - con las lógicas excepciones debidas al influjo de los nuevos planteamientos lingüísticos y traductológicos - pervive hasta nuestros días. Sobre la base del confucianismo y la teoría y la práctica de los primeros traductores budistas, Yan Fu considera que toda traducción debe regirse por criterios de fidelidad (xin) al texto original, comprensibilidad (da) del lector y utilización de aquellos recursos retóricos de la lengua de llegada que transmitan mejor el mensaje y sean más acordes con la mentalidad del receptor (ya).In the preface to his own translation of T. H. Huxley's Evolution, Ethics and Other Essays (1897), Yan Fu (1854-1921) puts forward the principles (the Three Difficulties) governing what he considers to be a good translation, opening whereby a translatorial trend which has permeated the theory and practice of translation in China in the last hundred years. On the basis of Confucian's rethoric and the theory and practice of the first Buddhist translators, he identifies and propounds a triple criterion to be observed at any given translation: faithfulness (xin) to the source text, expressiveness or readability (da) of the target text and use of those rethorical resources best suited to the rendering of the original message and the receptor's idiosyncrasy (ya)
La triple dificultad de Yan Fu
Get PDFEn su prólogo a la traducción de Evolution, Ethics and other Essays, de T. H. Huxley (1897), Yan Fu (1854-1921), expone los principios que deben regir toda traducción (las tres dificultades), inaugurando con ello, en el ámbito cultural chino, un modo de hacer traductor que - con las lógicas excepciones debidas al influjo de los nuevos planteamientos lingüísticos y traductológicos - pervive hasta nuestros días. Sobre la base del confucianismo y la teoría y la práctica de los primeros traductores budistas, Yan Fu considera que toda traducción debe regirse por criterios de fidelidad (xin) al texto original, comprensibilidad (da) del lector y utilización de aquellos recursos retóricos de la lengua de llegada que transmitan mejor el mensaje y sean más acordes con la mentalidad del receptor (ya).In the preface to his own translation of T. H. Huxley's Evolution, Ethics and Other Essays (1897), Yan Fu (1854-1921) puts forward the principles (the Three Difficulties) governing what he considers to be a good translation, opening whereby a translatorial trend which has permeated the theory and practice of translation in China in the last hundred years. On the basis of Confucian's rethoric and the theory and practice of the first Buddhist translators, he identifies and propounds a triple criterion to be observed at any given translation: faithfulness (xin) to the source text, expressiveness or readability (da) of the target text and use of those rethorical resources best suited to the rendering of the original message and the receptor's idiosyncrasy (ya)
The Relationship between Chinese Learning and Western Learning according to Yan Fu (1854-1921)
No full textThis paper discusses the manner in which Yan Fu conceives the relationship between Chinese Learning and Western Learning. According to him, this relationship should be linked to the traditional dichotomy of "ti" (substance) and "yong" (function)
The Relationship between Chinese Learning and Western Learning according to Yan Fu (1854-1921)
No full textThis paper discusses the manner in which Yan Fu conceives the relationship between Chinese Learning and Western Learning. According to him, this relationship should be linked to the traditional dichotomy of "ti" (substance) and "yong" (function)
The Relationship between Chinese Learning and Western Learning according to Yan Fu (1854-1921)
Get PDFThis paper discusses the manner in which Yan Fu conceives the relationship between Chinese Learning and Western Learning. According to him, this relationship should be linked to the traditional dichotomy of "ti" (substance) and "yong" (function)
Max Ko-wu Huang, The Meaning of Freedom : Yan Fu and the Origins of Chinese Liberalism
No full textBardon Séverine, Hon Tze-Ki. Max Ko-wu Huang, The Meaning of Freedom : Yan Fu and the Origins of Chinese Liberalism. In: Perspectives chinoises, n°108, 2009. pp. 127-130
Notes on the Laozi and Yan Fu’s Theory of Dao
No full textIn his Notes on the Laozi, Yan Fu constructs a new and unique theory of Dao that incorporates ideas from both Chinese and Western philosophies. Yan’s Dao is a unity of the physical and the metaphysical. It not only inherits the characteristics of Dao in the Laozi, as the origin and destination of all things, but also adds materiality by being equated to Aether. Yan further draws on the principles of calculus to bridge the physical and metaphysical sides of Dao. However, his infusion of evolution into his Dao conception is incompatible with the cycles of reversion that are the characteristic motion of Laozi’s Dao and this leads to internal contradictions in Yan Fu’s vision. When applied to realpolitik, the principles of void and non-being expounded in Yan’s theory of Dao become embodied in democracy. It can be said that democracy is the ultimate result of applying this new theory of Dao to politics
The Reform of the Traditional Ethics by Yan Fu
Get PDF严复生活在中国积贫积弱的时代，西方资本主义的入侵使中国遭受严重的社会危机，严复在亲身感受了西方的制度文化之后，认为中国必须要“变”才能摆脱危机。文章从四个部分来论述严复对于中国传统伦理的变革，第一部分介绍了严复翻译《天演论》，引进进化论的思想，结合中国的现实需要，通过按语的方式翻译，指出：“物竞天择”、“适者生存”，主张对中国的传统伦理道德做出变革。第二部分论述了严复对群己观的变革，中国传统社会泯灭了个人的独立性，严复基于个人主义对传统伦理做出了变革，提出群己并重的群己观。第三部分论述了严复对义利观的变革，中国传统社会重义轻利，甚至强调二者之间的对立，割裂两者的联系，严复基于功利主义指出了“私...Yan Fu was living in poor and weak China, when China suffered serious social crisis because of the invasion of western capitalist countries. In the experience of the western institutional culture, Yan Fu argues that China must “change” to get rid of the crisis. Yan Fu’s change of the Chinese traditional ethics was discussed in the following four parts. The first part introduces Yan Fu’s translatio...学位：哲学硕士院系专业：人文学院_伦理学学号：1042010115216
Chong xie Mengdesijiu: Yan Fu fan yi "Fa yi" yan jiu = Rewriting Montesquieu : Yan Fu’s translation of The spirit of laws
No full textPh.D.Yan Fu(1854-1921)’s Fayi（《法意》）is a Chinese translation of the legal and political masterpiece The Spirit of Laws written by French Enlightenment thinker Montesquieu(1689-1755). Through a close examination of Yan Fu’s personal letters, diaries and works, this study attempts to clarify several historical facts about the translation process, then analyzes Yan Fu’s multiple motives for translating Fayi, and finally presents a detailed comparative analysis of Yan Fu’s rewriting of Montesquieu’s original text. The study proves that Yan Fu’s motives can be interpreted from three aspects: as a translator, Yan Fu is motivated by his strong discontent with Wanfa Jingli（《萬法精理》）, a re-translation from the Japanese version of The Spirit of Laws; as a scholar, Yan Fu tries to advance his academic thinking through his rewriting of Montesquieu, combining British liberalism with resources from traditional Chinese thoughts; as a reformer, Yan Fu translates Fayi in the hope of providing theoretical framework for the legal and constitutional reform in China at that time. Yan Fu adopts different rewriting strategies in Fayi: in the preface “Biography of Montesquieu”, he creates the image of “a thinker”, different from the image of “a revolutionary mentor” in the Japanese translation, projecting his own temperament and ambition onto Montesquieu; in the translated text and comments, he presents his critical thinking of Montesquieu’s theory of government as well as an integrated understanding of traditional and western legal concepts, which is jointly influenced by the theory of evolution, Daoism, Confusinism, etc. The study will not only contribute to the translation study of Yan Fu, but also serve as an illuminating case in cross-cultural studies from the perspective of translation.嚴復（1854-1921）《法意》是法國啟蒙思想家孟德斯鳩（Charles de Secondat, Baronde Montesquieu，1689-1755）的政法名著《論法的精神》（The Spirit of Laws）一书的中譯本。本文以嚴譯《法意》為研究對象，借鑒翻譯文化學派的重寫理論，利用嚴復書信、日記和其他歷史材料，探討嚴復在翻譯過程中對孟德斯鳩思想的重寫問題。在探讨《法意》的成書過程及底本等若干史實問題的基礎上，本文首先分析嚴復選擇翻譯《法意》的多重動機，進而通過文本對比，并結合歷史語境，具體分析嚴復在翻譯過程中對於原文的重寫及背後的思想內涵。本文認為，嚴復的翻譯動機可以從三個層面來解讀：作為譯者，嚴復的直接動機是出於對張相文從日文轉譯的《萬法精理》及其所代表的「東學」之不滿；作為思想家，《法意》是嚴復通過翻譯來結合英國自由主義與中國傳統思想，進而構建個人學術思想體系的一種努力；作為改革者，嚴復希望通過《法意》為當時中國正在進行的修律運動和立憲改革提供可借鑒的理論指導。出於上述動機，嚴復採用了多种翻譯策略，令《法意》文本呈現出鮮明的重寫特徵：在該書序言中，他塑造了一位與日譯本中「革命導師」形象迥異的「思想家」形象，并將自己的性情抱負投射在孟德斯鳩身上；在正文的翻譯及案語中，他在孟德斯鳩的思想中雜糅了進化論、道家、儒家等眾多思想面向，展現了對孟德斯鳩政治理論的批判接受和對中西法律觀念的會通解讀。本文的研究成果既是對當前嚴復翻譯研究的豐富和拓展，也是從翻譯角度進行文化比較研究的有益探索。庄馳原."2018年9月".Parallel title from added title page.Thesis Ph.D. Chinese University of Hong Kong 2018.Includes bibliographical references (leaves 183-200).Abstracts in Chinese and English.Title from PDF title page (viewed on January 28, 2022).Zhuang Chiyuan
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