DSpace Community: 2013論文
https://ah.lib.nccu.edu.tw/handle/140.119/80244
2013論文2024-03-29T00:46:30Z天賦—上帝的禮物:一個有關翻譯的聯想
https://ah.lib.nccu.edu.tw/handle/140.119/80264
題名: 天賦—上帝的禮物:一個有關翻譯的聯想
摘要: 德希達 (Jacques Derrida) 在《論文字學》(Of Grammatology) 的第四章論及「字母和絕對再現」(The Alphabet and Absolute Representation) 這個議題時寫道:“The critical description of money is the faithful reflection of the discourse on writing.” 德希達認為字母「不隸屬任何特定語言」(“bound to no particular language”),因此主張書寫符號能被利用而超越自身原先的文化及語言:“One may … borrow graphic signs [and] make them safely emigrate outside of their culture and their language of origin”。同理,由於金錢藉自身為符號來代替實物,所以金錢如同符號也可跨越文化或經濟體:“Money replaces things by their signs, not only within a society but from one culture to another, or from one economic organization to another”。德希達這個論點在筆者看來可以挪用來討論翻譯做為書寫符號之間/內意義的交換變化以及金錢做為價值交換流通的象徵這兩者之間的類比關係。本篇論文先以《聖經》〈馬太福音〉的一則喻言 (parable),「按才幹受責任」,做為論述的起/啟點,探討個人才幹(或者說天賦),假若被視為某種上帝的恩賜/賦予/禮物時,所可能引發的問題。由於英文 talent 一字同時具有「金錢」和「才能」兩種字義,上述喻言隱約之中或可用來闡明德希達對文字符號和金錢之間的錯綜關係。論文並以米爾頓 (John Milton) 一首涉及上述喻言的詩 “On His Blindness” 做為對照,將文字/才幹做為上帝之禮物這個假設置入翻譯研究的範疇中予以討論。筆者主張語言文字是種「(非)禮物的禮物」,而譯者雖然有心發揮其文字語言的「天賦」並且盡力從事「可能/不可能的」翻譯,但譯者也應坦然面對意義不斷流變的不定性。譯者的天職其實是在實踐中維繫翻譯之禮,而翻譯之禮的目的則是對語言文字的「保存」。; In the fourth chapter, namely, “The Alphabet and Absolute Representation,” of Of Grammatology, Derrida writes: “The critical description of money is the faithful reflection of the discourse on writing.” Derrida also contends that “one may … borrow graphic signs [and] make them safely emigrate outside of their culture and their language of origin.” And by parity of reason, Derrida further argues that “money replaces things by their signs, not only within a society but from one culture to another, or from one economic organization to another.” In the light of Derrida’s theoretical inquiry, this paper aims to deal with the interrelations among money, language (writing), and gift/present within the context of translation as the act of “exchange” of meaning. Two texts, i.e., “The Parable of Talent” (Mathew 25:14-30) and “On His Blindness” by John Milton, will be compared and contrasted in order to make the point that (translation) talent as the gift/present of God is a “(non)present,” and that a translator, when encountering the (im)possibility of translation, can but accept the paradoxical motto that In Translation We Trust.2016-01-04T08:49:16Z「禮」尚往來:論富蘭克林〈北美野蠻人之相關評論〉中的的悅納異己與文化殖民議題
https://ah.lib.nccu.edu.tw/handle/140.119/80262
題名: 「禮」尚往來:論富蘭克林〈北美野蠻人之相關評論〉中的的悅納異己與文化殖民議題
摘要: 富蘭克林 (Benjamin Franklin) 在其〈北美野蠻人之相關評論〉(“Remarks Concerning the Savages of North America”) 一文中,藉由「禮物」隱喻與「悅納異己」(hospitality) 概念,突顯一個殖民與文化議題:到底誰才是野蠻人?白人抑或印地安人?富蘭克林一方面對於白人假「禮物」交換、強行消滅印地安「禮儀」、行文化殖民之實,提出強烈批判;另一方面,對印地安人的「禮物」交換總是遵循互惠原則,以及無條件的「悅納異己」,多所肯定。論文主要分為二部分:(一),闡釋作者如何將「禮物」隱喻融入文化殖民議題,表達其對文化帝國主義的省思。(二),剖析作者如何藉由印地安人的無條件「悅納異己」,彰顯印地安部落的「非野蠻」形象。; Benjamin Franklin’s “Remarks Concerning the Savages of North America” addresses an issue of cultural colonialism through the metaphor of the “gift” and the concept of “hospitality”: Who on earth are “savage” people? Native American Indians or Europeans? Franklin voices concern over the stereotypes of Native Americans under European cultural colonization, drawing upon Indian gift-exchange and hospitality to deconstruct the negative stereotypes surrounding Native American cultures. Firstly, this paper aims to examine how Franklin embeds the metaphor of the “gift” in the issue of cultural colonialism to criticize white Europeans’ attempt to efface the cultural differences between Europeans and Native Americans. Secondly, this paper probes how Franklin highlights the civility of American Indians through their “unconditional” hospitality.2016-01-04T08:49:01ZPamela中情色禮物的弔詭性
https://ah.lib.nccu.edu.tw/handle/140.119/80260
題名: Pamela中情色禮物的弔詭性
摘要: 禮物在十八世紀英國意涵為何?有別於現代性認為禮物只是一種純粹的良辰美意,英國十八世紀禮物文化牽動了階級、性別、個人認同,社會權威和財產等諸多概念的變遷,哲學家John Locke提出的天賦人權(natural rights) 概念之一就是國家或教會提供教育機會給窮人,教育被現為一種禮物的給予,窮人在獲得知識後應適當的回報,交換 (exchange)顯而易見。禮物所引觸的互動和交換的關係,有別於市場經濟勞資雙方的關係,所以統治者藉由禮物達到與被給予者之間的情感聯結會更鞏固其統治的利益。然而教育本身充滿了弔詭,亦即受教育者不一定會依循既定的互動交換模式與國家社會產生互動的關係。再者,禮物的給予者與被給予者會因時代的變動而產生不一樣的互動,兩造的權力義務關係不是默契,而是一種不對等關係。 本文就依循十八世紀禮物概念來檢視 Pamela 小說中 Mr. B 和女主角 Pamela 的互動,還有 Pamela 與其他角色的關係,以便更清楚地映照出 S. Richardson 的小說是否如其所言是作為教導年輕女孩如何在權力世界中保護自己的行為手冊 (conduct manual)?亦或是小說的文本性 (textuality) 不言自喻的挑戰了十八世紀禮物概念? Pamela 在豆蔻之年進入 Mr. B 家不久就獲得老太太的首肯可以閱讀與書寫。相對之下,Mr. B 給予華服金錢則可視為父權系統給予其依賴者之禮物,促使依賴者因此奉獻其勞力、服務、貨物、敬仰,從此父權與依賴者產生了感情聯結 (affective attachment)。Pamela 在正式成為女主人後,在宅第打賞眾僕人的舉止也可視為一種禮物給予的行為,此均涉及了階級、性別、自我認同、社會意識和財產等概念的變動。Mr. B 伊始用華服收買攏絡 Pamela,一便一親芳澤,在多次不對等的對峙後,階級藩籬被打破。Pamela 也給 Mr. B 一件她編織已久的背心;衣服做為身體的隱喻,使其互贈之衣物蒙上情色之意。情色禮物 (amatory gift) 中的情慾顛霞了市場經濟中實質利益的交換,但也符合了情慾自我利益的追求。Pamela 或多或少契合了英國十八世紀的禮物文化,但文學作品不是行為手冊,Pamela 的背心使其進入了上流社會的系統,的禮物對 Pamela 而言是更牢靠的掌控,而讀者也讀出了書寫 Pamela做為少女禮物的深層意涵。; What were the specific implications of gift in the 18th century England? In distinction to the pure gift proposed by some modernists, the 18th century gift culture involved class, gender, self-identity, social power, private property, etc. One of the ideas inherent in John Locke’s Natural Rights was that education should be given fairly by the government to the poor as a gift. In so doing, the ruling class would solidify their interests; however, the ruled and educated were not necessarily in line with the government, that is, they might challenge the authority. There was always an asymmetrical relationship between the two parties. This paper will examine the 18th century gift culture in terms of characterization of Pamela and Mr. B, the entanglement of their relationships in their lopsided interactions, the description of paternalism, of patronage, of Pamela’s rebel words, of female’s self-consciousness, of servants’ collective disobedience, etc. to reflect upon Richardson’s exclamation that the novel was, in place of the then popular manual conduct, to guide young innocent females to protect themselves. Or, the textuality of Pamela has brought the 18th gift culture into question? Pamela was at a tender age when she served at Mr. B’s mansion, but she was allowed to read and write by the old lady. Differently, Mr. B gave Pamela luxurious clothes as a gift as a signal of his paternalism in exchange of her obedience, devotion, deference, and body. Among these give-aways, there was a pair of stockings that made Pamela blush. In return, Pamela gave Mr. B a waistcoat upon which she had spent time and effort. Clothes as a metonymy of body parts had been an18th century cultural practices. Stockings and waistcoat therefore have strong implication of eroticism, which is self-interest and upsets the materialism of market economy. The waistcoat had ushered Pamela into the upper class, and the novel as a gift at once reflected Richardson’s thought to wield a more valid control over young female’s emerging self-conscious, and readers are able to read between the lines with insights.2016-01-04T08:48:48Z「張大其詞以自炫其奇巧」:翻譯與馬戛爾尼的禮物
https://ah.lib.nccu.edu.tw/handle/140.119/80257
題名: 「張大其詞以自炫其奇巧」:翻譯與馬戛爾尼的禮物
摘要: 1792年(乾隆五十七年),英國派遣馬戛爾尼勳爵 (George Lord Macartney, 1737-1806) 率領使團來華,謁見乾隆皇帝,提出政治及商貿上的要求。毫無疑問,這第一次的英使來華在中英關係史上佔有非常重要的位置,只是一般的意見都認為,馬戛爾尼使團是失敗而還的,因為他們所提出的任何請求都不獲清廷所應允。本文集中討論這次使團所攜帶贈送給乾隆的禮物。過去有關的研究焦點都放在英人挑選禮品的動機,他們如何希望透過展現英國當時的科學水平和軍事力量來突顯英國的雄厚實力。本文從另外的角度去思考禮品在這首次英使來華事件中的角色及意義:翻譯問題在這次呈贈禮品中的關鍵性。直到目前為止,探討翻譯與馬戛爾尼贈送禮品的研究很少,但翻譯在這問題上其實扮演了十分重要的角色,涉及的更遠超表面文字的層面,沒有釐清翻譯的問題,是不可能準確及真正理解馬戛爾尼使團這次送禮行為所產生的問題的。本文嘗試透過分析中英雙方有關馬戛爾尼使團的原始文件,尤以使團送禮清單的英文原本及中文譯本為重心,展現兩國不同的送禮文化以及對這次使團送禮活動的認知及態度,從而揭示翻譯活動本身以及翻譯研究對歷史的發展和論述所起的重要作用。; In 1792, George Lord Macartney was sent by King George of Great Britain to visit Emperor Qianlong to open the tightly closed door of China. Many studies have been made on this first British embassy to China, the significance of which cannot be further stressed. But little attention has been paid to the issue of translation involved in the interactions between the British and the Chinese.The present paper looks into the translation problems faced by the mission when they had to provide the list of presents in Chinese. On the one hand, the translators were utterly unqualified as their proficiency in written Chinese was extremely poor. On the other, many of the presents were hitherto unheard of in Qing China, hence there could not be any existing translation for reference. In the end, the Chinese version of the list was almost incomprehensible. But more importantly, one major consideration of the Embassy in their choice of presents was to demonstrate to the Chinese their achievements, particularly in science and military strength, of Great Britain. Hence the original list of present was written in a bombastic and even pompous manner, and the Ambassador expected a translation that could transmit the same spirit of pride. However, although the translators had deliberately softened the wording and the tone, the translation was badly received by Emperor Qianlong as being exaggerating and pretentious. This demonstrates unmistakably the huge cultural difference in presenting gifts in China and the West.2016-01-04T08:48:36Z