the hermeneutic motion by GeorgeSteiner

The Hermeneutic Motion

By George Steiner (Excerpted from Chapter 5,

pp. 312-317) 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 'seriousness' 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. It is an operative convention which derives from a sequence of phenomenological

阐释学过程

乔治·施泰纳

（选自第五章, 312 - 317页) 阐释学过程，是引出或用于

转换意义的行为，具有四重性。我们会依据以往的经验，对意义文本、或面对“严肃”体材文本或敌对文本时，有初步信任，这种信任的投资，在认识上显而易见，在心理上有一定冒险。我们冒险走一大步，一开始就认为需要理解“存在的一些事”，意义的转换也并不是无意义的。始于信任行为的所有理解以及关于理解的陈述性说明都是翻译。

通常这种深信不疑，是瞬间产生、未经检验的，但却有复杂的基础。这个复杂的基础包括：源自现象学序列的假设中的操作惯例、世界的普遍性、不同或对立的语义系统中存在的意义、对比和平行

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.

But the trust can never be final. It is betrayed, trivially, by nonsense, by the discover)' that 'there is nothing there' to elicit and translate. Nonsense rhymes, poésie concrète', glossolalia are untranslatable because they are lexically non-communicative or 的有效性。

译者的慷慨和包容（我之前认为存在一些事）,译者对“其他”的信任，尽管未加验证，声明也未经考究，在哲学程度上集中表现为，人类对世界的看法带有个人偏见，是带有符号性的、组成关系中“这”可以代替“那”，若存在意义和结构，实际就可以这么认为。

但是信任不是最终的结果。若文本无意义或发现“那里不存在”需要被引导出和翻译出，那么这种信任就会遭受背叛。无意义的押韵如poésie concrète', glossolalia，都是不可译的，因为在词汇上这些词是不交流的或者无关紧要的。然而，，信任的承诺需要共同的法则或多或

deliberately insignificant. 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 Walter Benjamin, which will be translated only 'after us'). As he sets out, the translator must gamble on the coherence, on the symbolic plenitude of the world. Concomitantly he leaves himself 少的验证，并且在语言的习得过程或翻译中检验。（语言的习得过程和翻译两者紧密相关）“没什么意义”可以称之为愤怒的孩子对他的拉丁语读本的无奈或者初学者面对Berlitz的迷茫。

这种感觉类似于想要抓住光滑斜面的触觉社会诱因以及之前的非正式因素—“在你之前已经有人试图翻译过这句话了”—都会让译者保持着任务面前的状态。

但是信任的馈赠，在本体论上是自然而然的，而且期望上验证，但通常很大的差距（沃尔特·本杰明Walter Benjamin 说本文总是在“我们之后”才进行翻译）。译者开始翻译时必须对世界的普遍联系和多样化符号打赌。同时，译者因两种相关辩证法的共同作用而容易受形而上学的影响，使自己处于危险的境地而受到攻击，虽然在极端情况或在理论的限制条件下才会发生。

vulnerable, though only in extremity and at the theoretical edge, to two dialectically 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 analogical 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.

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 他也许发现“任何事情”或者“大多数事情”可以意味着“所有事情”。这是中世纪诠释家的模棱两可的自我支撑的隐喻或者类推的有限经验。或者译者可能发现那里“什么都没有”区分于形式的自由，每一个值得表达的意义都是一元的不可替代的。

那么回归到卡巴拉（Kabbalistic）的推测，未来单词可以摆脱“含义的负担”仅代表自身，如石头一样空白而具实体的。

信任之后是入侵。译者要做的第二步就是侵入然后提取。有关的分析是关于黑格尔（Heidegger）

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.~ The postulate that all cognition is aggressive, that every proposition is an inroad on the world, is, of course, Hegelian. his 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 naive, limited axiom that each act of comprehension must appropriate another entity (we translate into).Comprehension, as its etymology shows, 'comprehends' 当他注意到我们将注意力集中在理解行为，集中在入驻文章并理解，内在的适当行为因而是暴力的，及有关Erkenntnis对Dasein 的分析。Da-sein “那里的东西”“东西是因为存在于那里”要理解的真正的存在，比如翻译。假定所有的认知都是入侵，假定每个命题都是对世界的一种侵袭，那么黑格尔的推测同样也是如此。黑格尔的的贡献证明理解，认知，解释，都是一个压缩的的不可避免的侵袭的模式。

我们可以调整黑格尔所认为的理解不是一种方式而主要是成为理解的一部分或者其他理解的部分，成为更纯粹有限的真理——任何理解行为必须是恰当的或者是其他我们翻译的实体。其语源学上显示“理解”不仅是认知也是包容消化和吸收。

not only cognitively but by encirclement and ingestion. In the event of interlingual translation this maneuver 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 fibers. For a spell the density of hostile or seductive 'otherness' 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 在语际翻译这种理解的演习是明确具备侵略性的消耗性的。圣杰罗姆Saint Jerome，他广为人知的对含义的形容，即译者将俘虏的意义带回家。

我们违反一个准则：翻译是经过仔细分析剥除重要的层面而后把破碎的躯壳留下。每个小学生以及杰出的译者都会注意到这种经过持久而困难的翻译训练而产生的实质性的转变：源语言文本内容上开始变得更加瘦弱，光纤几乎可以轻易穿透其稀疏的纤维。敌对或诱惑程度的“差异性”开始消散。加塞特（Gasset）谈到译者翻译失败之后的悲伤，同样翻译成功之后也有悲伤，奥古斯丁的悲伤tristitia 这种悲伤紧随拥有情爱和理性的同类行为之后。

follows on the cognate acts of erotic and of intellectual possession.

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 Labéafter Rilke's Umdichtung). I will come back to this paradox of betrayal by augment.译者的侵略，提取然后带回。如同在露天的煤场开采之后，在地面留下的伤疤。可以看出这种掠夺是种幻觉或者是错误翻译的标志。但是，至于译者的信任也有真正的临界个案。翻译对某些确定文本或者流派进行了充分的开采。更有趣的是，通过变形，适当的渗透以及对文本的大量转换，从而是文章更加调理化，更具美感，一些其他的文本或者流派已经被否定。

有时候我们不在关注原作，因为译文已经达到了更高的高度。（the sonnets of Louise Labéafter Rilke's Umdichtung) 我会再次详细讨论这个悖论。

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 assimilation and placement of the newly-acquired, ranging from a complete domestication, an at-homeness at the core of the kind which cultural history ascribes to, say, Luther's Bible or North's Plutarch, all the way to the permanent strangeness and marginality of an artifact such as Nabokov's 'English-language' Onegin. But whatever the degree of 'naturalization', the act of importation can potentially dislocate or relocate the whole of the native structure. The Heideggerian 'we are what we understand to be' entails that our own being is modified by each occurrence of comprehensive 第三个过程就是吸收，很大程度上是吸收单词的含义。含义和文本形式的输入和具体化不是真空的，而是实际存在的。本地化的语义场已经大量存在。新习得的语义场布局以及同化的影子，从完全的驯化，以文化史类为核心的归化，比如，路德的圣经或者North的Plutarch，陌生感和边缘感，又如纳博科夫（Nabokov）的“英语语言”。

但不论归化的程度或者输入的行为，都可能使原文本结构混乱或者原文本需要重新排列。马丁·海德格尔“我们是我们自己所理解的那样”需要产生的合理理解所修饰。

appropriation. No language, no traditional symbolic set or cultural ensemble imports without risk of being transformed. Here two families of metaphor, probably related, offer themselves, that of sacramental intake or incarnation and that of infection. The incremental values of communion pivot on the moral, spiritual state of the recipient. Though all decipherment is aggressive and, at one level, destructive, there are differences in the motive of appropriation and in the context of 'the bringing back'. Where the native matrix is disoriented or immature, the importation will not enrich, it will not find a proper locale. It will generate not an integral response but a wash of mimicry (French neo-classicism in its north-European, German, and Russian versions). There can be contagions of facility triggered by the antique or foreign import. After a time, the native organism will react, endeavoring to 没有语言，没有传统符号设置或者文化输入，就没有被改变的危险。

这里有两个相关的暗喻，他们被引入到圣礼之中，或者成为其化身，或者受到感染。

因交流而增加的价值转入到接受者的道德，精神状态之中。

尽管所有的翻译都是侵略的，在某种程度上可以说是破坏性的，然而侵占的动机或“带回的”文本却有不同。

当原文本主题不明确或者不成熟时，输入的文本就不充分，难以找到合适的载体。

就不会产生整体的影响，而是形成一种被冲蚀掉的模仿。（法国的新古典主义成为为北欧，包括德国，俄国形成的版本）

那么古文化或者外来文化的输入会引起原有基础的更新和扩展。之后，原文本组织就会有所反应，以努力中和或者驱除外来体。

neutralize or expel the foreign

body. Much of European romanticism can be seen as a riposte to this sort of infection, as an attempt to put an embargo on a plethora of foreign, mainly French eighteenth-century goods. In every pidgin we see an attempt to preserve a zone of native speech and a failure of that attempt in the face of politically and economically enforced linguistic invasion. The dialectic of embodiment entails the possibility that we may be consumed.

This dialectic can be seen at the level of individual sensibility. Acts of translation add to our means; we come to incarnate alternative energies and resources of feeling. But we may be mastered and made lame by what we have imported. There are translators in whom the vein of personal, original creation goes dry. MacKenna speaks of Plotinus literally submerging his own being. Writers have ceased from translation, sometimes too 从许多欧洲浪漫主义中可以看到对这种影响而做出的反击，对外国倾销商品实行禁运，尤其针对来自十八世纪法国的商品。

任何一种混合语言都可以看到试图为本土语言保留一些空间的尝试，和面对政治及经济上的实施的语言入侵的失败。

要想使辩证法具体化则需要付出代价。

在个人感知层面可以看到辩证法的存在。翻译行为增加了含义，我们要寻找体现感知的替代品。

但也许我们会被输入东西所掌控或者使自己的译文更加蹩脚。有些译者的个人原创血液已经干涸。

麦肯纳MacKenna谈及普罗提诺Plotinus（罗马新柏拉图派哲学家）的文学创作时说他的创作已经淹没于其自身。那些停止翻译的作家，也为时已晚，因为吸收的外

late, because the inhaled voice of the foreign text had come to choke their own. Societies with ancient but eroded epistemologies of ritual and symbol can be knocked off balance and made to lose belief in their own identity under the voracious impact of premature or indigestible assimilation. The cargo-cults of New Guinea, in which the natives worship what airplanes bring in, provide an uncannily exact, ramified image of the risks of translation.

This is only another way of saying that the hermeneutic motion is dangerously incomplete, that it is dangerous because it is incomplete, if it lacks its fourth stage, the piston-stroke, as it were, which completes the cycle. The aprioristic movement of trust puts us off balance. We 'lean towards' the confronting text (every translator has experienced this palpable bending towards and launching at his target). We encircle and invade cognitively. We come home laden, 来文本已经将自己的文本扼杀。

对仪式和符号有着古老而不全面认知的社会团体会因贪恋早熟或者难以消化的吸收引进，使自身失去平衡，失去自我认同。

新几内亚当地人对外来物品的崇拜为翻译的危险呈现出不可思议的精确生动的网状图像。

也就从侧面说明了阐释运动不完整具有危险性，若没有缺失阐释运动的四个基本阶段，那么就能如活塞击球一样形成一个圆周。

信任的先验论运动难以达到平衡。我们选择“倾向”与文本对立（每个译者都经历过为达到翻译目标而有的这种明显倾斜）。

我们认知性的将文本包围然后侵略，消化吸收，使整个系统因为移走或增加“别的”产生了不平

thus again off-balance, having caused dis-equilibrium throughout the system by taking away from 'the other' and by adding, though possibly with ambiguous consequence, to our own. The system is now off-tilt. The hermeneutic act must compensate. If it is to be authentic, it must mediate into exchange and restored parity.

The enactment of reciprocity in order to restore balance is the crux of the métier and morals of translation. But it is very difficult to put abstractly. The appropriative 'rapture' of the translator--the word has in it, of course, the root and meaning of violent transport--leaves the original with a dialectically enigmatic residue. Unquestionably there is a dimension of loss, of breakage--hence, as we have seen, the fear of translation, the taboos on revelatory export which hedge 衡，也许对我们自身来说有种模糊的影响。

系统现在变得倾斜。阐释行为要对其补偿，以实现平衡。若果这样是可行的，那么阐释行为必须进行调节交换以重塑等价平衡。

为了恢复平衡，互惠原则的实施是职业和道德翻译的关键。但是这很抽象，难以把握。当然，译者特有的“兴奋”——暴力运输的词汇、词根和含义——使原文保留一种神秘莫测的相对论。

毫无疑问这种暴力运输会有个损失或者破损的尺度，因此如我们所见，翻译的担忧、对泄漏输出的禁忌，隔绝了许多文化中的神圣文本、任职仪式和公理。

sacred texts, ritual nominations,

and formulas in many cultures. But the residue is also, and decisively, positive. The work translated is enhanced. This is so at a number of fairly obvious levels. Being methodical, penetrative, analytic, enumerative, the process of translation, like all modes of focused understanding, will detail, illumine, and generally body forth its object. The over-determination of the interpretative act is inherently inflationary: it proclaims that 'there is more here than meets the eye', that 'the accord between con- tent and executive form is closer, more delicate than had been observed hitherto'. To class a source-text as worth translating is to dignify it immediately and to involve it in a dynamic of magnification (subject, naturally, to later review and even, perhaps, dismissal). The motion of transfer and paraphrase enlarges the stature 确切的说，保留下里的也是积极的。翻译文本有众多方面有明显的提高。更加系统化，有说服力，更条理化，像所有集中于理解的模式，翻译过程会更加注重细节，清晰，目标明确。

翻译行为的多元决定论是其本身固有的膨胀：翻译行为宣称，“有比眼睛看到的更多的东西”，“内容和形式的一致比迄今为止更密切、更精细”。

分类值得翻译的源文本是增加了源文本的高度，涉及动态上的放大(主题,自然性,评论,甚至,解雇)。

转移或者释义运动扩大了源文本的价值，从历史学的观点来看，就文本所能传播的文化性而言，译文更具威望。但是这种增加有

of the original. Historically, in terms of cultural context, of the public it can reach, the latter is left more prestigious. But this increase has a more important, existential perspective. The relations of a text to its translations, imitations, thematic variants, even parodies, are too diverse to allow of any single theoretic, definitional scheme. They categorize the entire question of the meaning of meaning in time, of the existence and effects of the linguistic fact outside its specific, initial form. But there can be no doubt that echo enriches, that it is more than shadow and inert simulacrum. We are back at the problem of the mirror which not only reflects but also generates light. The original text gains from the orders of diverse relationship and distance established between itself and the translations. The reciprocity is dialectic: new 'formats' of significance are initiated by distance and by contiguity. Some 个更重要的存在主义观点。

文本和译本之间的关系，是模仿，主题变形，甚至是拙劣的复制，它们之间的关系复杂多样，所以不是单个的理论或者定义的组合。

两者之间的关系可以脱离其具体的原始类型，分类了含义、含义的及时性、以及语言事实的存在和影响的全部问题。

但毫无疑问会有大量回响，不仅是有大量影子和无效幻影。

现在我们回到镜子的问题，镜子不仅反映了事实而且还会反射光。

源文本因其与译文的多样性关系增加了逻辑顺序，并与译文保持距离。

然而形成的相互作用也是辩证的：新“格式”的重要意义始于距离的远近。

一些译本远离画幕，一些译文出现在画幕上。

translations edge us away from the canvas, others bring us up close.

This is so even where, perhaps especially where, the translation is only partly adequate. The failings of the translator (I will give common examples) localize, they project as on to a screen, the resistant vitalities, the opaque centers of specific genius in the original. Hegel and Heidegger posit that being must engage other being in order to achieve self-definition. This is true only in part of language which, at the phonetic and grammatical levels, can function inside its own limits of diacritical differentiation. But it is pragmatically true of all but the most rudimentary acts of form and expression. Existence in history, the claim to recognizable identity (style), are based on relations to other articulate constructs. Of such relations, translation is the most graphic.

Nevertheless, there is unbalance. The translator has 甚至无论出现在哪里，翻译都不甚完美。译者的失败（我在这里列举常见的例子），集中于呈现在屏幕上的译文缺乏活力以及不能清晰呈现原文的具体精神。

。

黑格尔、海德格尔认为为了实现自我就得先成为其他。在语音和语法水平，这种观点在部分语言中是正确的，可以在自我限制内加以区分，以实现这种功能

但是在语用学上都正确的，除了最基本的行为方式和表达。

在历史上存在的，声称能区别于其他的自我风格，都是基于与其他表达结构的关系之上。因为存在这种关系，翻译是图表式的。

然而，这种关系中仍然存在不平衡。译者要考虑太多，需要对原文补充、修饰，“读取”或者译者会考虑很少，直接跳过、省略、

taken too much—he has padded, embroidered, “read into”—or too little—he has skimped, elided, cut out awkward corners. There has been an outflow of energy from the source and an inflow into the receptor altering both and altering the harmonics of the whole system. Peguy puts the matter of inevitable damage definitively in his critique of Leconte de Lisle’s translations of Sophocles: “ce que la realite nous enseigne impitoyablement et sans aucune exception, c’est que toute operation de cet ordre, toute operation de deplacement, sans aucune exception, entraine impotoyablement et irrevocablement une deperdition, une alteration, et que cette deperdition, cette alteration est toujours considerable.” Peguy Genuine translation will, therefore, seek to equalize, though the mediating steps may be lengthy and oblique. Where it falls short of the original, the 去除晦涩之处。因此就出现了从源文本中流失的信息和译者添加到译文中的信息，以达到这两种信息之间的交换和整个文本系统的和谐。

佩吉（Peguy）将这种不可避免的伤害在他对勒贡特·德·列尔（Leconte de Lisle）的译文中明确提出“现实无情的并极其干净的告诉我们，所有这种类型的运作，所有没有解释的迁移，都不可避免的导致流失和变质，而且这种流失和变质程度不小”

佩吉（Peguy）将展示出了真正的翻译意愿，通过调节文体长度或倾斜度，追求文本的对等。

。

尽管不能媲美原文本，真正的翻译译文会自然流露原文的精髓，使原文本的精神更精确更清晰可

authentic translation makes the autonomous virtues of the original more precisely visible (Voss is weak at characteristic focal points in his Homer, but the lucid honesty of his momentary lack brings out the appropriate strengths of the Greek). Where it surpasses the original, the real translation infers that the source text possesses potentialities, elemental reserves as yet unrealized by itself. This is Schleiermacher’s notion of a hermeneutic which “knows better than the author did ”(Paul Celan translating Apollinaire’s Salome). The ideal, never accomplished, is one of total counterpart or re-petition—an asking again—which is not, however, a tautology. No such perfect “double” exists. But the ideal makes explicit the demand for equity in the hermeneutic process.

Only in this way, I think, can we assign substantive meaning to the key notion of “fidelity”. Fidelity 见。(沃斯在他翻译的《荷马史诗》没有很明确自己的重点特征，但是他对文本的明确的忠诚却使他为希腊文化带来了适当的优势)

真正的翻译可以超越原始文本，能判定源文本所包含的潜在含义，保留着基本要素，尽管没有译文本身可能没意识到。

这就是施莱尔马赫关于阐释学的观点，“比作者更清楚”(Paul Celan translating Apollinaire’s Salome)。理想化的状态永远都是未完成的，是一部分的完全对等或者重复，或者说是种无谓的同义重复。

不存在完美的“双重”文本。但是理想的译文使阐释过程中的对等更明确。

我想只有这样，我们会将大量实质性含义赋予“忠诚”这个关键概念。忠诚并不是直译主义或者任何机械式的描述“精神”。

is not literalism or any technical

device for rendering “spirit”. The whole formulation, as we have found it over and over again in discussion of translation, is hopelessly vague. The translator, the exegetist, the reader is faithful to his text, makes his response responsible, only when he endeavours to restore the balance of forces, of integral presence, which his appropriative comprehension has disrupted. Fidelity is ethical, but also, in the full sense, economic. By virtue of tact, and tact intensified is moral vision, the translator-interpreter creates a condition of significant exchange. The arrows of meaning, of cultural, psychological benefaction, move both ways. There is, ideally, exchange without loss. In this respect, translation can be pictured as a negation of entropy; order is preserved at both ends of the cycle, source and receptor. The general model here is that of Levi-Strauss’s Anthropologie stucturala which 我们现在所知道的并且在翻译中一边又一遍讨论的整个准则是模糊的。译者，诠释家，读者信任于文本，译者要对其反应负责，当译者重塑这各种力量、完整表达的平衡时，适当的理解会出现断裂。

从完整意义上讲，忠实是道德的同时也是经济的。凭借各种技巧，并且这种技巧也加强了道德视角，笔译和口译者创造了重要意义交换的条件。意义、文化，心理善意的方向都是双向的。

理想情况下，这样的交换没有损失。从这方面来看，翻译可以描述为熵（任何物质的熵在处于绝对零度时都等于0）的否定。文本的秩序在各方面都有所保留。常见的例子就是列维-斯特劳斯（Levi-Strauss）的人类学结构所认为的社会结构就是试图通过语言、人与人、物质的交换达到动态平衡。

regard social structures as attempts at dynamic equilibrium achieved through an exchange of words,

women, and material goods. All capture calls for subsequent compensation; utterance solicits response, exogamy and endogamy are mechanisms of equalizing transfer. Within the class of semantic exchanges, translation is again the most graphic, the most radically equitable. A translator is accountable to the diachronic and synchronic mobility and conservation of the energies of meaning. A translation is, more than figuratively, an act of double-entry; both formally and morally the books must balance.

This view of translation as a hermeneutic of trust (elancement), of penetration, of embodiment, and of restitution, will allow us to overcome the sterile triadic model which has dominated the history and theory of the subject. The perennial distinction between literalism, paraphrase and free 所有的俘虏都要求随后的补偿，表达请求回应，所有的同族结婚制和异族结婚制，都是均衡转化的机制。语义交换分类中，翻译是最具图表性的，最平等的。译者对含义能量的共时或历时的移动或保留负有责任。

翻译就是复式记账，这不是比喻的说法，形式上和道德上文本都要达到平衡。

这种翻译观对的信任（飞跃），入侵，象征，归还的阐释，可以克服的曾主导翻译学科历史和理论的封闭的三元模式。而由直译，释义以及自由模仿之间的大量差别是具体的，因情况而定的，并没有精确数据或者哲学上的依据。

imitation, turns out to be wholly

contingent. It has no precision or philosophic basis. It overlooks the key fact that a fourfold hermeneia, Aristotle’s term for discourse which signifies because it interprets, is conceptually and practically inherent in even the rudiments of translation. 也忽略了四重阐释存在于翻译基本常识的概念和应用中这一关键事实。这也是亚里士多德对翻译观的论述。

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