思维方式对中英语言的影响及其翻译策略.docx

1、思维方式对中英语言的影响及其翻译策略思维方式对中英语言的影响及其翻译策略作者：admin 来源：hq 时间：2009-9-9 点击：标签：思维方式对中英语言的影响及其翻译策略 分页： 1思维方式对中英语言的影响及其翻译策略The Influence of Pattern of Thought on Chinese and English Language and the Methods of Translation .IntroductionSo far as the definition of translation is concerned, it is easy for us to co

2、py one from a dictionary; translation is a rendering from one language into another, (AS Hornby, 1989) but that seems to be too simple. Actually, translation concerns with not only the rendering between the original and target languages, but also the communication between the two cultures. And the m

3、ost difficult thing in translating is just the translating of the two cultures. Ji Xianlin, a professor of Beijing University, notes that the most essential difference between Eastern and Western cultures lies in the different patterns of thought.Language is the reflection of the thought. Liu Miqing

4、 points out that thought controls language. The formations for many languages expressions result from the relation between language and thought. The patterns of thought determine the words or word groups in discourse which embody conceptions, the sentences which express judgment, the structure and a

5、lignment of the discourses which convey inference.The employment of language embodies the choice and creation of thought. The process of translating is not only the transfer of language forms but also the transfer of thought. Making the transfer of thought patterns with purpose in the course of tran

6、slation as well as having the knowledge of the differences of the patterns of thought is contributive to the natural and idiomatic translation.By comparing Chinese patterns of thought with Western patterns of thought, the thesis tries to show that they are different in many ways, and that these diff

7、erences can be seen in Chinese and Western languages. In the thesis, Chinese and Western expressions are taken as examples to illustrate that:(1) Patterns of thought and language expressions are deeply interrelated; in other words, the way people think and the way people speak or write do have intri

8、nsic relations.(2) Differences between languages result from differences between patterns of thought and are the media through which people show the way of thinking.(3) The awareness of these differences is conducive to the translation between these two languages. Only through the transfer of patter

9、ns of thought in the course of translation, can the intelligible and idiomatictranslation be got. Introduction of Chinese and English Patterns of Thought2.1 The Definition of patterns of thoughtPorter and Samovar pointed out that thought is the process which uses the conceptions, judgment and reason

10、ing to reflect the objective world. It is proved by psychologists that thought can process all kinds of information which enters the human brain and what we think can reflect the material essences and solve the problems.For pattern of thought, there have been many other expressions to denote the sam

11、e meaning: “mode of thinking”, “ways of thinking”, “thinking style”. The form of reasoning prevalent in a society may be called the pattern of thought in that society, which has been an aspect of culture that influences social perception. Karl Pribram noted that mutual understanding and peaceful rel

12、ations among the peoples of the earth have been impeded not only by the multiplicity of languages, but to an even greater degree by differences in patterns of thoughtthat is, by differences in the methods adopted for defining the sources of knowledge, and for organizing coherent thinking. The most s

13、triking differences among philosophical doctrines are attributable to deep-seated divergence the methods of forming fundamental concepts and of defining the functions of Reasonthat is, the cognition power of the human mind and the extent and validity of that power.2.2 The Features of Chinese and Eng

14、lish Patterns of Thought2.2.1The Integral Pattern of Thought and the Analytical Pattern of ThoughtThe relative stability of agricultural society made Chinese people in harmony with nature. Chinese people were clear that everything came from nature and that their existence was dependent upon the best

15、owal of nature. The integral pattern of thought has been developed gradually. Chinese people considered it to be an indivisible and interactive whole between man and nature, human order and universe order, individual and society, between spirit and substance, thought and existence, subject and objec

16、t. In the opinion of ZhuangZi, the great ancient Chinese thinker, life would disappear once there were some clear classifications in it. This is also a Chinese national character. They are afraid of establishing a clear-cut definition of the world. Rather, they would like to get a general comprehens

17、ion of the matter, which resulted in ambiguitysometimes.In the West, Plato first proposed the thought of “separation between subject and object”. Since the latter half of the 15th century, the natural science has adopted the induction on the basis of observing and experiments, and thus metaphysic th

18、ought took the dominant part. The logic of Western pattern of thought puts emphasis on the research on appearance on the basis of nature, which resulted from analyzing the whole things. The analytical pattern of thought is prevailing in the West. The Western systematic world and analytical pattern o

19、f thought often leads to clarity.From the above, it can be concluded that one of the major differences between Chinese and Western pattern of thought is that: Chinese people carry out a pattern of thought in which man and nature are regarded as an integral whole. The ideal of life is to unite man wi

20、th nature, since they are originally a whole unit. This pattern of thought is applied in analyzing nature, society and human beings. While the Western people implement a pattern of thought in which man and nature are separate, the world is composed of “ego” and “non-ego”.Such a difference comes from

21、 the different systems feudal society and capitalistic society, natural economy and commodity economy. In natural economy, nature is an object for man to worship and observe. The highest standard is the “Nature-Man Oneness”. In commodity economy in the West, nature and society are only the objects f

22、or man to make use of. The relationship between man and nature is: (1) Man is above nature and outside nature, granted with the right to govern nature; (2) Man and nature are opposites, nature is the object for man to win over, analyze, and realize; (3) Man can only exist in the struggles for conque

23、ring nature. As a result, different attitudes toward nature lead to the basic differences in Chinese and Western patterns of thought.These differences have produced two different cultures collectivistic culture and individualistic culture. In the collectivistic culture of China, the individual will

24、connect him or her to a large group. So Chinese patterns of thought tend to consider it more important to comply with direct requests from others, to maintain self-control in front of the others, and to share credit for the successes and blame for the failures of the others. While members of Individ

25、ualistic culture in the West would be much less likely to show these characteristics. They tend to think of themselves as separate and independent entities.As restated above, the agricultural society of primitive Chinese people enforce theidea that man is dependent upon nature, needs the protection

26、and the bestowal of nature. Natural conditions are closely related with their existence. They love their land as well as wind, rain, sea, lake and trees. Man does not want to show his own strength and power in front of nature. He is easily satisfied with what he is bestowed by nature. The Taoist, wh

27、ose basic philosophy is based upon the need to achieve harmony with the cosmos, observes nature in order to achieve this relationship. Taoist philosophy states that human life is conditioned and not free. Only when man recognizes this limitation and makes himself dependent upon the harmonious forces

28、 of the cosmos can he achieve success. It also emphasizes the unity of opposites, such as the unity of Heaven and Earth, the unity of Nature and Man, the unity of Male and Female, the unity of Yin and Yang. The Western people hold that nature is an adversary against man rather than a protector. It i

29、s an object to be fought against, employed and conquered. With such a belief, the Western people pay more attention to differences and conflicts inside the world. They take struggle for granted and believe that everything is got by means of struggle. Although they also think harmony as praiseworthy,

30、 the harmony as a combination of things in conflict instead of pure harmony, is acquired through countless struggles. Substance and spirit, subjective world and objective world, knowledge and behavior are all opposing sides full of conflicts. The tradition of Western pattern of thought is to seek co

31、nflicts.The different points of view as for the question of whether “man is in harmony with nature” or “man is in conflict with nature” lead to different kinds of traditions in Chinese and Western patterns of thought:(1) Chinese patterns of thought emphasize the preservation of tradition. In a socia

32、l sense, the notion of “Nature-Man Oneness” basically means the adaptation of people as individuals to the community. In emphasizes the development of harmonious human relations. A society that emphasizes conformity to tradition may stagnate. In Chinese culture, a conservative pattern of thought is encouraged and a liberal pattern of thought is not permitted. Originality and reconstruction of the known theories are fairly rare. While Western patterns of thought emphasize questioning and criticizing the already-existed theoretical framework. They encourage the kind of liberal thinking whic