-
Guided
Reading
导读
George
Steiner
was
born
in 1929 in Paris, France.
As a
prolific
author,
essayist,
literacy
critic,
and
philosopher,
he
has
written
extensively
about
the
relationship
between
language,
literature
and
society,
particularly
in
light
of
modern
history,
and
the
impact of
the Holocaust with
his field primarily
in comparative
literature
and
his
work
as
critic
has
tended
toward
exploring
cultural
and
philosophical
issues,
particularly
dealing
with
translation and the nature of language
and literature.
乔治斯坦纳
1929
年生于法国巴黎，著作等身，在文学创造、
语言评论和哲学方面均有很
深造诣。他主要的研究领域为比
较文学，写了大量关于在现代历史背景下语言、文学和社
会
关系，
以及是大屠杀的社会影响方面的文章。
在文学批评上，
他的视角延伸向了文化与哲学，在翻译，语言和文学的本质
问题上的观点独树一帜。
The
word
“
hermeneutics
”
originates in old
Greek
and its
Latin
spelling is
“
hermeneuein
”
, meaning to understand. In the Middle
Ages, it
developed into
hermeneutics of theology,
as it
applied
to
the
interpretation
of
the
decrees
of
God
and
records
of
antiquity.
Through
the
reformation
of
the
Renaissance,
hermeneutics,
applied for
semantic
explanations in rhetoric
and
poetics, evolved into a
methodology contributed
by the German
Romantics,
Schleiermacher
(1786-1834)
and
Dilthey
(1833-1911)
who
interpreted
various
texts
of
historical
records
in their work.
Hermeneutics<
/p>
一
词
来
源
于
古
希
腊
，
拉
丁
语
的
拼
法
为
hermeneuein
，意义为理解。在中世纪，这个词发展成了对神
学的阐释，也就是对神旨以及历史记录的解读。经过文艺复
兴时代的宗教改
革，阐释学这个应用于修辞学和诗学上句法
解释的词语，经过德国浪漫主义学派的哲学家
施莱尔马赫
91786-1834)
和威廉
.
狄尔泰的努力，
发展成为一种具有方法论
意义的词汇，他们二人曾在他们的作品中对许多关于历史记
录的文本进行了解读
。
Steiner
’
s After
Babel is the key advance of the hermeneutics of
translation. The hermeneutic approach
defined by Steiner is
“
the
investigation of
what it
means to understand a
piece
of oral or
written speech, and the
attempt to diagnose this process in terms
of
a
general
model
of
meaning
…
It
gives
the
subject
of
translation
a
frankly
philosophic
aspect
”
(Steiner
1975:249).
< br>“
Steiner
’
s
initial
focus
is
on
the
psychological
and
intellectual
functioning
of
the
mind
of
the
translator,
and
he
gives
on
to
discuss
the
process
of
meaning
and
understanding
underlying
the translation
process
”
( Munday 2001:163
).His description of
the
hermeneutics
of
translation,
“
the
act
of
elicitation
and
appropriative transfer of
meaning,
”
is
“
based on a conception of
translation
not as a
science
but as
an
exact
art
”
(ibid.).
The
core
of
his
description
is
the
hermeneutic
motion,
representing
the
four moves of translation.
斯
坦纳的《巴别塔之后》是翻译阐
释学的一个重要里程碑著作。他定义的阐释方法：研究在
理
解一篇口语讲话或书面文本时的意义问题，用一种
意义的普<
/p>
通模式
来解释这个过程
……
从而翻译这门课题具有了哲学
研究视角。
”最初，斯
坦纳的首先思考了译者思维中的心理
和心智功能，进而研究了在翻译过程中意义和理解的
形成过
程。
（
Munday,2001
:163
）他对翻译的阐释学描述为：
“启发行
为以及意义的适当转换”
，是“以翻译的概念不是作为一种
科学，而是一种严谨的艺术为前提的”
。他的文章的中心是
阐释的运作，也就是翻译的四重性行为。
The
nature of translation is explicated in
light of
hermeneutics,
as
Steiner
approaches
the
act
of
translation
in
the
“
four-beat
model
of
the
hermeneutics
motion
”—“
a
narrative
of
process
”—
(1)
initiative trust (2) aggression
(or
penetration) (3)
incorporation (4)
reciprocity or restitution (Steiner 1975:
xvi).
Trust is
the translator
’
s belief that
there are meaningful ideas in
the
source
text
to
be
understood.
“
All
understanding,
and
the
demonstrative
statement
of
understanding
which
is
translation,
starts with an act of
trust
”
(ibid:312).
Aggression is reflected in
the
translator
’
s
comprehension
and
expression
of
the
source
ideas,
as
subjectivity
is
unavoidable.
Steiner
points
out,
“
It
is
Heidegger
’
s
contribution
to
have
shown
that
understanding,
recognition,
interpretation
are
a
compacted,
unavoidable
mode
of
attack
”
(ibid:
313)
“
The
translation
invades,
extracts,
and
brings
home
”
(ibid:
314).
通过阐释学，斯坦纳陈述了翻译的
本质。他用这种阐释运作的四重奏模式说明了翻译行为——
“过程叙述”——（
1
）最初的信任（
2
< br>）入侵（渗入）
（
3
）
融合（
4
）互补或补偿。
信任就是译者相信在原文本中，一
定有能够可以理解的意义。
“所有的理解，以及作为翻译的
对理解的外在描述，都起始于信任行为”
。入侵反映在译者
的理解和对原文思想的表达上，因为主观性是不可避免的。<
/p>
斯坦纳指出：海德格尔在这方面的贡献就是让我们认识到理
解、<
/p>
认知和解释是一种简约、不可避免的攻击行为。
”
“在翻
译中存在着侵入、提取和回归的过程”
。
The
third
move
of
the
hermeneutic
motion
is
the
impact
of
meaning
and
form
of
the
source.
“
But
whatever
the
degree
of
“
naturalization
”
, the
act of importation can potentially dislocate
or
relocate
the
whole
of
the
native
structure
“
(ibid.:315).
As
Steiner
analyzes,
the
target
language
and
text
are
being
transformed
in
the
incorporative
movement,
which
leads
to
enactment of reciprocity in order to
restore balance to the morals
of translation to compensate the loss
of meaning and the violent
transport
(ibid.:316).
阐释运作的第三个行为是原文意义和形式的影响。
“自然化
能达到何种程度，也就是吸收引入的行为对整个本土体系结
构具有干扰和重置的可能性。
”斯坦纳分析道，在融合的过
程中，目的语和文本都有所变形，从而为了平衡这种关系，
保持翻译的道
德，弥补意义的流失和暴力的迁移，就必须要
进行互补行动。
In
regard
to
the
explication
on
the
hermeneutic
motion
in
translation,
the
following
points
are
derived:
understanding
is
the
search
for
meaningful
ideas,
which
is
subjective
and
destructive.
Thus
understanding is
at the risk of
comprehensive
appropriation, and
therefore results in subsequent compensation.
After
Babel
is
a
theoretical
monograph
on
translation
while
presenting the
author
’
s reflections on
language and culture. The
author
’
s
profound
learning
on
language,
poetics,
literary
criticism, and
cultural
history
all
serve
for
his interpretation of
translational
behavior.
He
points
that
language
exists
permanently
in
a
dynamic
change
as
interpretation
and
translation
continue
for
human
communication.
He
presents
“
penetrative
insight
into
the
act
of
translation,
into
the
phenomeno-logical
and
philosophic
aspect
of
this
act
”…
(Steiner 1975: Preface to the second
edition ).
在解释翻译的阐
释性运作过程中衍生了如下的观点：理解就是寻求有意义的
思想，这种需求不仅具有主观
性，而且具有破坏性。因此，
理解就存在着
全面错用
的风险，
因此就需要后续的补偿。
《巴
别塔之后》是一篇翻译专著，体现了作者关于语言和文化的
思考。作者在语
言、诗学、语文批评和文化史方面的广博学
识，使他很好的解释了翻译行为。他指出，语
言永远处于动
态变化之中，口译和笔译都是为了人类的交流。他提出了自
己“对翻译行为、以及这一行为现象逻辑和哲学方面的深邃
理解”
。
“
After
Babel
postulates
that
translation
is
formally
and
pragmatically
implicit
in
every
act
of
communication,
in
the
emission
and reception of each
and every
mode of meaning,
be
it
in
the
widest
semiotic
sense
or
in
more
specifically
verbal
exchanges
”
(ibid.:xii).
“
《巴别
塔之后》提出，在每一次交流行为中，在每一次和所
有的意义形式释放和接受过程中，翻
译在形式和实际上都是
不清楚的，不管是最广义的符号学还是更特指的言语交流
中。
”
Since
Steiner
’
s
proposition
of
the
hermeneutic
approach
to
translation, translation scholars have
come to further recognition
of
the
nature
of
translation
in
light
of
the
philosophical
hermeneutics.
在斯坦纳提出翻译的阐释学方法
之后，翻译学者开始进一步
认识到了哲学阐释视角下的翻译本质。
The Hermeneutic Motion
By
George Steiner
The hermeneutic motion,
the act of elicitation and appropriative
transfer
of
meaning,
is
fourfold.
There
is
initiative
trust,
an
investment
of
belief,
underwritten
by
previous
experience
but
epistemologically
exposed
and
psychologically
hazardous,
in
the
meaningfulness, in the
“
seri
ousness
”
of the facing or,
strictly
speaking, adverse text. We
venture a leap: we grant ab initio that
there
is
“
something
there
”
to
be
understood,
that
the
transfer
will
not
be
void.
All
understanding,
and
the
demonstrative
statement
of
understanding
which
is
translation,
starts
with
an
act of trust. This confiding will,
ordinarily, be instantaneous and
unexamined, but it has a complex base.
阐释运作，即启发行为和意义的适当转换，
< br>是一种四重性行为。
面对
一篇文本甚至是对自己不利或者
充满敌意的文本时，
（译者）首先要
对文本意义内涵和严峻性给
予初步信任，
也就是信心的投入。
这种信
任有赖于先前的经验，
这在认识论层面是显而易见的，
但是在
心理上
却存在一定的危险
。
我们且冒险
向前跃出了一大步：
我们一开始认为
“那里的某些东西”需要理
解，
（对意义的）转换不会毫无意义。所
有的理解，
以及对这种理解的外在表述的翻译，
都起始于一
种信任行
为。这种表达一般而言具有瞬时性，
也没有经过验证，
但是却具有非
常复杂的基础。
It
is an operative
convention
which derives from
a
sequence of
phenomenological
assumptions
about
the
coherence
of
the
world, about the
presence of meaning in very different, perhaps
formally
antithetical
semantic
systems,
about
the
validity
of
analogy and parallel. The radical
generosity of the translator
(
“
I
grant
beforehand that there must be something
there
”
), his trust
in the
“
other
”
, as
yet untried,
unmapped alternity of statement,
concentrates
to
a
philosophically
dramatic
degree
the
human
bias
towards
seeing
the
world
as
symbolic,
as
constituted
of
relations in which
“
this
”
can stand for
“
that
”
, and must in fact be
able to do so if there are to be
meanings and structures.
这是一种操作习惯，
它起源于一系列的
表象假设
（
phenomenological
assumptions
）
，包括对世界的整体性、非常不同甚至形式上相对的
句法
系统中展现的意义、
以及类比和比较正当性的表象假设。
然而在
没有尝试和计划使用其他的表述之前，
译者的宽宏
（之前我就认为那
里存在某些东西）
，也就是对“他
者”的信任，从哲学的角度看，它
很大程度上是人类的一种偏见，
也就是把世界看做是符号性的，
存在
了某种可以用“这个”替
代“那个”的关系，而且只要存在意义和结
构，就可以有这种替代行为。
But
the
trust
can
never
be
final.
It
is
betrayed,
trivially,
by
nonsense, by the discovery that
“
there is nothing
there
”
to elicit
and translate. Nonsense rhymes, poesie
concrete, glossolalia are
untranslatable because they are
lexically non-communicative or
deliberately insignificant.
但是这种信任永远都不会是最终的。
如果发现“那里不存在”需
要启
发和翻译的东西，
根本不存在意义，
那么这种信任也就受到了这种无
意义导致的恶意背叛。无意义的音律、具体诗（
poesie concrete
）
、捏
造出来的词组都是不可翻译的，
因为他们从词汇角度上就不具备交流
的特质，有可能是有意制作的这种无意义的表达。
The
commitment of trust
will,
however,
be tested,
more or less
severely
,
also
in
the
common
run
and
process
of
language
acquisition and translation (the two
being intimately connected).
“
This
means
nothing
”
asserts
the
exasperated
child
in
front
of
his Latin reader or the beginner at
Berlitz. The sensation comes
very close
to being tactile, as of a blank, sloping
surface which
gives
no
purchase.
Social
incentive,
the
officious
evidence
of
precedent
—“
others
have
managed
to
translate
this
bit
before
you
”—
keeps one
at the task.
But the
donation of trust
remains
ontologically spontaneous and
anticipates proof, often by a long,
arduous
gap (there are
texts,
says
W
alter
Benjamin,
which
will
be
translated only
“
after
us
”
). As he sets out, the
translator must
gamble
on
the
coherence,
on
the
symbolic
plentitude
of
the
world. Concomitantly he leaves himself
vulnerable, though only
in
extremity
and
at
the
theoretical
edge,
to
two
dialecticall
y
related,
mutually
determined
metaphysical
risks.
He
may
find
that
“
anything
”
or
“
almost
anything
”
can
mean
“
everything
”
.
This
is
the
vertigo
of
self-
sustaining
metaphoric
or
analogic
enchainment
experienced
by
medieval
exegetists.
Or
he
may
find that there is
“
nothing
there
”
which can be divorced
from its
formal
autonomy
,
that
every
meaning
worth
expressing
is
monadic
and
will
not enter into any
alternative mould.
There is
Kabbalistic
speculation,
to
which
I
will
return,
about
a
day
on
which words will shake
off
“
the burden of having to
mean
”
and
will be
only themselves, blank and replete as stone.
无论是从一般意义上，
还是在语言习得和翻译过程中
（这两者是紧密
相关的）
，
这种信任
的付出都会或多或少的受到严格的检验。
“这毫无
意义”也证明
了孩子在面对拉丁语读者的那种抓狂和初学者面对
berlitz
语读者时候的彷徨。
这种感觉非常贴近那种触摸一种空白毫无
抓手的斜面的感觉。社会上的刺激、
以及先前的非正式的经验—
“在
你之前，
已经有人尝试翻译这句话了”
—都会让译者要做这项工作
（付
出信任）
< br>。但是从本体论上看，这种信任的付出是自然而然的，而且
期望得到证明，但是有
时候会有很大的差距（瓦尔特
.
本杰明说，有
< br>些文本只有在“我们之后”才可以进行翻译）
。译者开始着手翻译的
时候，
就必须要在世界整体性和符号多样性方面进
行赌博。
与此同时，
译者会将自身置于一种非常脆弱的，
两种辩证相关、
相互决定的超自
然的危险境地
下，
虽然这只是在极端情况下和在理论的边际发生。
他
会发现“任何事”或“几乎任何事”都能意为“一切”
。这就是中世
纪的注释家们所体会的那种受自反隐喻和类比束缚而导致的晕头转
向
的感觉。或者他会发现那种
“那里什么也没有”
的状态可以和形
式
的自我状态相剥离，他会发现每一个有表达价值的意义都是单一的，
< br>不能成为二元可选的模式。我现在要重提
Kabbalistic
假设：某一天，
词语都将摆脱“必须要有意义的负担”
，他们就是他们自己，就像石
头一样空白而完整。
After trust comes aggression. The
second move of the translator
is
incursive
and
extractive.
The
relevant
analysis
is
that
of
Heidegger when he focuses our attention
on understanding as an
act, on the
access, inherently appropriative and therefore
violent,
of
Erkenntnis
to
Dasein.
Da-
sein,
the
“
thing
there
”
,
“
the
thing
that is because it is
there
”
, only comes into
authentic being when
it is
comprehended, i.e. translated. [Paul]
Ricaur,
“
Existence et
hermeneutique
”
in
Le
Confit
des
interpretations
(Paris,
1969).]
The
postulate
that
all
cognition
is
aggressive,
that
every
proposition is an
inroad on the world, is, of course, Hegelian. It
is
Heidegger
’
s
contribution
to
have
shown
that
understanding,
recognition,
interpretation
are
a
compacted,
unavoidable
mode
of
attack.
We
can
modulate
Heidegger
’
s
insistence
that
understanding
is
not
a
matter
of
method
but
of
primary
being,
that
“
being
consists in the understanding of other
being
”
into the
more na?
ve, limited axiom
that each act of comprehension must
appropriate
another
entity
(we
translate
into).
Comprehension,
as its
etymology shows,
“
comprehend
s
”
not only cognitively but
by
encirclement
and
ingestion.
In
the
event
of
interlingual
translation
this
manoeuvre
of
comprehension
is
explicitly
invasive and
exhaustive. Saint Jerome uses his famous image of
meaning
brought
home
captive by
the translator.
We
“
break
”
a
code: decipherment is dissective,
leaving the shell smashed and
the vital
layers stripped. Every schoolchild, but also the
eminent
translator,
will
note
the
shift
in
substantive
presence
which
follows
on
a
protracted
or
difficult
exercise
in
translation:
the
text in the other
language has become almost materially thinner,
the
light
seems
to
pass
unhindered
through
its
loosened
fibres.
For
a
spell
the
density
of
hostile
or
seductive
“
othern
ess
”
is
dissipated.
Ortega
y
Gasset
speaks
of
the
sadness
of
the
translator
after failure. There is also a sadness after
success, the
Augustinian
tristitia
which follows on the cognates
acts of erotic
and of intellectual
possession.
信任之后就是入侵。
译者的这个二重
行为带有攻击性和并带有摄取的
内涵。
与此相关的是海德格尔的分析，
他提醒我们，
理解是一种行为
，
需要关注对从认知到此在的理解（
erkenntnis
to Dasein
）
，这是一种内
的
适当行为，但存在一定的暴力性。
此在（
Da-sein
）
，
“那里的东西”
，
“那个东西因为在那里而存在”
，存在仅当被理解、被翻译之
后还成
为一个真正的存在。
所有的认知都具有侵入性，
世界上所有的命题都
具有攻击性，这就是黑格尔的假说。
海德格尔的理论指出，理解、识
别和解释密不可分、
不
可避免的攻击模式。
海德格尔认为理解不是一
种关于方法的东西
，
而是一种基本的存在，
一种存在于对另一种存在
的理解中的存在。我们可以将海德格尔的思想变通为一种更加简单、
严谨的公
理，
即理解行为就是对另一个实体的占有
（我们将其翻译成
这样）
。从词源学的角度看，理解这个词不仅是要进行认知性理解，
而且还具有包容和吸纳的内涵。
在语际翻译过程中，
这种理解的操作
具有明显的侵入性和穷竭性。
Sa
int
Jerome
利用了他的著名的形象，
意义就是译者带回来的俘虏。我们“打破”一个符号：解码的工作是
剖析性的，
要打破外壳，剥掉关键的外衣。
学生和优秀的译者都会有
体会，
意义的转换需要漫长而艰涩的翻译练习：
他语中的文本几乎变<
/p>
得越来越薄，
光线看起来可以毫无障碍的透过它稀疏的纤维。
但是充
满敌意或诱惑力的“他者”咒语却在弥漫。奥尔特加
·
加塞特（
Ortega
y Gasset
）说过译者在失败之后的悲哀。
其实也存在成功之后的悲哀，
即奥古斯丁的忧伤
(A
ugustinian tristitia)
，这种忧伤紧随拥有情爱和理
性之后。
The translator
invades, extracts, and brings home. The simile is
that of the open-cast mine
left
an
empty
scar in the landscape.
As we
shall see, this despoliation is illusory or is a
mark of false
translation.
But
again,
as
in
the
case
of
the
translator
’
s
trust,
there are genuine
borderline cases. Certain texts or
genres have
been
exhausted
by
translation.
Far
more
interestingly,
others
have been negated by
transfiguration, by an act of appropriative
penetration and transfer in excess of
the original, more ordered,
more
aesthetically
pleasing.
There
are
originals
we
no
longer
turn
to
because
the
translation
is
of
a
higher
magnitude
(the
sonnets
of
Louise
Labe
after
Rilke
’
s
Undchtung).
I
will
come
back to
this paradox of betrayal by augment.
译者
侵入、摄取，之后理解。
这就像露天煤矿开采之后在大地上留下
的伤痕一样。我们可以看出，
这种掠夺是虚幻的，
或者是错误翻
译的
一个标志。但是在另一方面，
如果译者投入了信任，那么就
一定存在
边界。
有些文本或题材确实被翻译进行了充分的挖掘。
更加有趣的是，
通过变形、适当的渗入行为和转换，
他者的印象已经消除，原作从而
变得更加有条理、更加善心悦目。有些时候
我们不再理会原作，
因为
译作达到了一个更高的层次。我将重新
来谈这种背叛的悖论。
The third
movement is incorporative, in the
strong sense of the
word.
The import, of meaning
and
of form, the embodiment, is
not
made
in
or
into
a
vacuum.
The
native
semantic
field
is
already extant and crowded. There are
innumerable shadings of
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