翻译学导论严复

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关于严复翻译原则的文献

关于严复翻译原则的文献

关于严复翻译原则的文献摘要:一、引言二、严复的翻译原则1.信、达、雅2.直译与意译的平衡3.保持原文风格三、严复翻译原则的实践与影响1.翻译实践2.对后世翻译工作的影响四、结论正文:严复是一位清朝末年的著名翻译家,他的翻译原则对我国翻译事业产生了深远的影响。

本文将对严复的翻译原则进行探讨。

严复提出翻译原则为“信、达、雅”。

首先,“信”是指翻译要忠实于原文,准确传达原文的信息。

其次,“达”是指翻译要通顺、易懂,让读者能够顺畅地理解原文的意思。

最后,“雅”是指翻译要优美、文雅,保持原文的风格。

这一原则为后来的翻译工作者提供了指导。

在翻译实践中,严复力求在直译与意译之间找到平衡。

直译是指按照原文的形式和意义进行翻译,而意译则是更注重传达原文的意义,适当牺牲原文的形式。

严复认为,过于追求直译会导致译文生硬、不自然,而过于意译则可能使原文失去原有的韵味。

因此,在翻译过程中,严复努力在直译与意译之间寻求最佳方案。

此外,严复强调在翻译过程中要保留原文的风格。

他认为,每部作品都有其独特的风格,翻译时应尽量保持这种风格,使读者能够在阅读译文时感受到原文的魅力。

为此,严复在翻译时注意选用恰当的语言和表达方式,使译文既忠实于原文,又能体现原文的风格。

严复的翻译原则在实践中得到了很好的体现,他的译作具有很高的艺术价值。

同时,严复的翻译原则对后世翻译工作产生了深远的影响。

许多翻译工作者都以严复的翻译原则为指导,努力提高自己的翻译水平。

总之,严复的翻译原则具有很高的指导意义。

他的“信、达、雅”翻译原则为后来的翻译工作者提供了准则,他的直译与意译平衡观念以及保留原文风格的要求,使他的译作具有独特的艺术价值。

严复翻译理论

严复翻译理论

主要成就
• 严复生活于世纪之交,当时的中国 正处于从旧到新的转变过程中。他早 期作品偏重意译,略亏于信,尤其是 《天演论》,《天演论》题曰达旨,不 云笔译,取便发挥,实非正法。”
• 此时,他通过序言和大量的按语来阐 发自己的见解,并结合中国当时的实际 情况,把原书的理论改造成中国人可以 用来反封建、反侵略的进步学说。
• 严复中期的译品具有较强的目的性和针对性, 对拟议著作细心研究,在译述时,能写出非 凡的译例言和序跋,旁征博引,对原著多所 阐释。如《原富》《群学肄言》《社会同诠》 《名学浅说》。
• 晚期译作更为随便,有作品《中国教育译》 《支那教案论》《欧战源起》。
天演论
(一)背景
在甲午战争中,清军接连失败的刺激 下,以“公车上书”为开端的救亡运动迅速 开展,严复也积极投身其中。1895年2-5月, 严复先后在天津《直报》发表《论世变之亟》 《原强》《辟寒》《救亡决论》等一批重要 文章。在这些文章中,他比较系统的介绍了 中西社会的差异,分析了西方列强 的全方位 优势以及中国落后挨打的原因,提出了“鼓 民力、开民智、新民德”的应变策略。特别 是他所译述的《天演论》产生巨大的影响。
信达雅
“信” (faithfulness),是指忠实原文的 思想内容。 “达”(expressiveness)指译文通顺流畅。 “雅”(elegance)文字古雅。
Ps:这里严复所说的“雅”是指“汉以前的 字法句法”。严复是在使用文言文的时代从 事翻译,其所译原著多为英国维多利亚时期 的以文风典雅著称的作品。
人物评价
• 严复于中学西学皆我国第一流人物 -------梁启超
• 严复是近代中国第一个系统介绍西方文化的启 蒙思想家,十九世纪末传播西方政治学说的理 论家,传播西学的著名翻译家。 ———陈九如 毛泽东曾称赞他是“中国共产党出世以前向西 方寻找真理的一派人物”之一。

第10讲 近代翻译理论首创者严复

第10讲 近代翻译理论首创者严复


严复不仅是一位著名翻译家,也是一位 翻译理论家,他在翻译理论上提出的信、 达、雅三条翻译标准,对我国近代、现 代以至当代的翻译活动都具有深远的影 响。
1、严复生平




严复,字几道,字又陵,福建侯官(今福州)人。 从小受过良好教育,14岁考入福州船政学堂; 1877年赴英深造,不仅学习海军知识,还广泛接触 英国社会,积极吸收当时先进的资产阶级哲学、经 济学、政治学等西方文化知识; 1879年回国,到福州船政学堂任教; 1880年被李鸿章调任天津北洋水师学堂总教习; 1890年任学堂会办(副校长); 1900年升任总办(校长); 1895年中国在甲午战争中惨败,对他刺激很大,决 心致力翻译,以开启民智,救国图存;

原文: The native grasses and weeds, the scattered patches of gorse, contended with one another for the possession of the scanty surface soil; they fought against the droughts of summer, the frosts of winter, and the furious gales which swept, with unbroken force, now from the Atlantic, and now from the North Sea, at all times of the year;


严复译文: 计惟有天造 草昧,人功 未施,其借 征人境者, 不过几处荒 坟,散见坡 陀起伏间。 而灌木丛林, 蒙茸山麓, 未经删治如 今者,则无 疑也。

中国翻译家的翻译理论

中国翻译家的翻译理论

严复严复是中国近代翻译史上学贯中西、划时代意义的翻译家,也是我国首创完整翻译标准的先驱者。

严复吸收了中国古代佛经翻译思想的精髓,并结合自己的翻译实践经验,在《天演论》译例言里鲜明地提出了“信、达、雅”的翻译原则和标准。

“信”(faithfulness)是指忠实准确地传达原文的内容;“达”(expressiveness)指译文通顺流畅;“雅”(elegance)可解为译文有文才,文字典雅。

这条著名的“三字经”对后世的翻译理论和实践的影响很大,20世纪的中国译者几乎没有不受这三个字影响的。

鲁迅在中国翻译史上,鲁迅曾做出了巨大的贡献.他提出的一些翻译观点极大地推动了中国的翻译研究.鲁迅翻译观的变化,从早期跟随晚清风尚以意译为主,到后期追求直译、反对归化.鲁迅的翻译思想主要是围绕"信"和"顺"问题展开的.他"宁信而不顺"的硬译观在我国文坛上曾经引发过极大的争议,其译文也因为生涩难懂而遭到攻击.然而,鲁迅翻译思想中的"信"与"不顺"体现了近代中国翻译活动救亡图存的根本目的,代表了文化转型时期中国翻译的发展方向,同时也为后人提供了探索和研究的起点.鲁迅先生说过:凡是翻译,必须兼顾两面,一则当然力求其易解,一则是保存着原作的丰姿。

从实质上来讲,就是要使原文的内容、风格、笔锋、韵味在译文中得以再现。

翻译涉及原语(source language)与译语(target language) 两种语言及其文化背景等各方面的知识,有时非常复杂。

所以,译者要想收到理想的翻译效果,常常需要字斟句酌,反复推敲,仅仅懂得一些基本技巧知识是不够的,必须广泛涉猎不同文化间的差异,必须在两种语言上下工夫,乃至独具匠心。

“五四”运动以后,中国历史进入了现代,翻译的重要性远迈前古。

中国新文学的兴起同翻译是分不开的。

第一个重视翻译并大力加以倡导的人是鲁迅。

翻译理论(1) 严复及其翻译理论

翻译理论(1)  严复及其翻译理论

二、隋-唐-宋时期
从隋代(公元五九0年)到唐代,这 段时间是我国翻译事业高度发达时期。
代表人物:彦琮(俗姓李,赵郡柏人) 译经史上第一位中国僧人。
提出了作好佛经翻译的八项条件: 1)诚心受法,志愿益人,不惮久时(诚心热爱佛法, 立志帮助别人,不怕费时长久); 2)将践觉场,先牢戒足,不染讥恶(品行端正,忠实 可信,不惹旁人讥疑); 3)荃晓三藏,义贯两乘,不苦闇滞(博览经典,通达 义旨。不存在暗昧疑难的问题); 4)旁涉坟史,工缀典词,不过鲁拙(涉猎中国经史, 兼擅文学,不要过于疏拙); 5)襟抱平恕。器量虚融,不好专执(度量宽和,虚心 求益,不可武断固执); 6)耽于道术,淡于名利,不欲高炫(深爱道术,淡于 名利,不想出风头); 7)要识梵言,乃闲正译,不坠彼学(精通梵文,熟悉 正确的翻译方法,不失梵文所载的义理); 8)薄阅苍雅,粗谙篆隶。不昧此文(兼通中训诂之学, 不使译本文字欠准确)。
五、新中国成立至今
一九四九年,随着新中国的成立, 翻译事业也得到了解放。 代表人物: 曹靖华(1897—1987), 俄苏文学翻译家、散文作家、 北京大学教授
梁实秋(1902--1987), 著名学者、翻译家、散文家,现 代中国文坛巨匠,北京人。 强调“信”“顺”统一, 主张以句译为基础的直译, 反对“转译”,既对原文作者负责, 也对译文读者负责。
秦符时代;代表人物:释道安,鸠摩罗什
主要活动:佛经翻译 翻译特点: 释道安主张词对词、句对句(word for word, line for line)的直译 鸠摩罗什主张意译,纠正了过去音译的弱点,提倡 译者署名,以示负责。如《金刚经》、《法华经》、 《十二门论》、《中观论》、《维摩经》等。其译文神 情并茂、妙趣盎然,堪称当时的上乘之译作。 南北朝时期,梁武帝特聘印度佛教学者真谛 (Paramartha,499-569)到中国来翻译佛经。真谛 在华期间共翻译了四十九部经书,其中尤以《摄大乘论》 的翻译响誉华夏,对中国佛教思想影响较大。

翻译学导论严复

翻译学导论严复

Preliminary Study ofYan Fu’s Main Translation ThoughtAbstract: Faithfulness, Expressiveness and Elegance are Yan Fu’s main translation thought. Faithfulness means that the translator should transmit the meanings or thoughts from the originals during translating. Expressiveness demands that the version must be clear and flowing without any grammatical mistakes or confused logic and sense. Elegance is also a standard of Yan Fu’s translation thought. Translating is not to copy information from the original, but a creative project. “The criteria of faithfulness, expressiveness and elegance summarized the scattered translation views in theory, brought up a standard for the later translation theory specific and practical, and promoted the Chinese translation theory up to a new stage”(贺显斌,2002).Key words: Translation; Yan Fu; Faithfulness; Expressiveness; EleganceI. Introduction Yan Fu, the great translator, educationist in modern history of China, was born in Fujian province. In 1886, he passed the entrance examination of Mawei Ships and Military School by high score. After graduation, he received a practical training in a naval vessel. In 1877, as a member of the navy, he went to the British Imperial Navy School for study. During those times, he studied the professional knowledge. Besides, he gave his mind to western philosophy, sociology and politics. Later, he has made a survey of the justice process in British court, and then compared with that in China. After he retuned, he served the post of the coach in Mawei Ships and Military School.Except the political and academic articles, most of Yan Fu’s works are about translation. His contributions to translation include two aspects: theory and practice. In theory, the greatest achievement is that he brought u p “faithfulness, expressiveness and elegance”(严复,1986), which summarized the scattered translation views in theory, brought up a standard for the later translation theory specifically and practically, and promoted the Chinese translation theory up to a new stage.II. The Core of Yan Fu’s Translation ThoughtSince Yan Fu brought up the “Faithfulness, Expressiveness and Elegance”, it became the condensation of the translation theory in ancient China, and the focus of modern translation study. Some people regarded them as principles, some considered them were theories, and some thought they were standards. Each famous people of the translation circle aired their own views, commendatory or derogatory, but no one could surpass them. Therefore, some thought tha t studying the “Faithfulness, Expressiveness and Elegance” is equal to study the whole translation theories of China. Thus it can be seen, Faithfulness, Expressiveness and Elegance influenced profoundly in the translation circle of China.In the different period, different people in the translation circle had different viewpoints to the “Faithfulness, Expressiveness and Elegance”. Lin Yutang brought up the standard of “Faithfulness, Fluency and Beauty”, but this doesn't overstep the “Faithf ulness, Expressiveness and Elegance”(林语堂,1937).Mentioning the standard of “Faithfulness, Expressiveness and Elegance”, most scholars don’t think to deny it or discard it simply, but amend it or expound it. Some people stated the standard from the angle of linguistics: Faithfulness is the equivalents of meanings, Expressiveness is the equivalents of the styles of writing, and Elegance is the equivalents of the functions. Some thought Yan’s standard is a pattern oftranslation. It promotes esthetics of phraseology to the peak.Faithfulness means that the translator should transmit the meanings or thoughts from the originals during translating. In other words, the translation should reflect the whole information accurately and completely. The information maybe include the meanings and thoughts of the author, the culture and customs of a country, the life-style and the way of thinking of the people and so on.Then, how to achieve it during translating? First of all, comprehensive quality of the translator is very important. That is, he should learn the culture and customs of other countries directly or indirectly. One of the ways may be to read a lot of books, materials or works on many subjects, to study in many fields, such as literature, history, philosophy, and astronomy, geography. Second, he should learn the culture and customs of other countries directly or indirectly. According to Yan Fu, to learn the western culture and custom, the best way is to study the foreign language, then read the western books, observe and learn from the western life(严复,1986). To achieve this, one cannot only learn the western culture realistically, but also read books unlimitedly.Therefore, to achieve Faithfulness during translating, one may learn the foreign culture by learning its language firs t. Then receive more knowledge indirectly. Besides, it’s also an effective way to live abroad for some periods. After being a member of the society of country, you will learn much more things at there gradually.According to Yan Fu, Expressiveness in translating means the translation should be logical. If the translation is just a collection of all the information from the originals, the readers couldn’t understand it. Of course, as a translator, to make readers catching the general idea of the translation is the basic work. However, how to achieve Expressiveness when translating? It all depends. Expressiveness dose not mean that translator will use the same, single way to treat different kinds of originals. That is, different originals will be treated in different ways. For example, literature will be translated in literature languages, political works will be stated in some political terms, while when you translating something about medical, technology, law, the related terminologies should be used accurately and properly, that is, if the scientific technicalities are used in a poem improperly, readers will be not understand it correctly. Therefore, to achieve Expressiveness, one should learn the characters of different kinds of types of writing and choose the proper way to express it.Elegance is also a standard of Yan’s translation thought. Translating is not the information copied from the originals, but a creative project. A perfect translation is not only faithful and expressive, but also elegant. Elegance is the higher request of language. That is, the translation should be elegant.III. Conclusion Faithfulness, Expressiveness and Elegance formed a whole translation thought. But they play different roles in it. Some people thought, the effective Faithfulness is the preliminary level of Expressiveness, and Expressiveness is the higher level of Faithfulness, while the Expressiveness is the highest level of Faithfulness and Expressiveness.In a word, Yan Fu’s translation theory of “Faithfulness, Expressiveness and Elegance” influenced the translation circle deeply. A lot of scholars study it, and think it is an effective standard. The criteria of faithfulness, expressiveness and elegance summarized the scattered translation views in theory, brought up a standard for the later translation theory specific and practical, and promoted the Chinese translation theory up to a new stage.Bibliography贺显斌,《严复翻译思想补遗》。

严复的翻译理论

严复的翻译理论

研究严复的‎翻译的著述‎,可能已远‎远多于严复‎的译作本身‎了。

严复于‎译事的贡献‎涉及了理论‎和实践两个‎方面。

在翻‎译理论方面‎,严复最伟‎大的贡献在‎于,在《天‎演论·译例‎言》中,将‎三国时支谦‎《法句经序‎》中提到过‎的“信”、‎“达”、“‎雅”三字,‎按译事的内‎在规律排列‎组合,明确‎地将其作为‎“译事楷模‎”,成为“‎我国译界倡‎导系统而完‎整翻译标准‎的先驱”。

‎“信‎达雅”说“‎客观上起到‎继往开来的‎作用,一方‎面集汉唐译‎经论说之大‎成,另一方‎面开近世翻‎译学说之先‎河(罗新璋‎,1984‎:6)。

”‎“信达雅”‎标准的提出‎,把我国历‎史上零散的‎翻译观点从‎理论上加以‎扼要、中肯‎、鲜明、概‎括的综合,‎为后世从事‎翻译的人提‎出了明确可‎信、具体切‎实的翻译标‎准,使我国‎的翻译理论‎上升到一个‎新的阶段(‎高惠群、乌‎传衮,19‎92:85‎)。

‎“信达雅”‎是中国传统‎翻译思想的‎纲领,也是‎严复翻译理‎论的核心,‎但并非严复‎翻译思想的‎全部。

比如‎,在《20‎世纪中国翻‎译思想史》‎的“严复的‎翻译思想”‎一节中,除‎了这著名的‎翻译“三字‎经”外,王‎秉钦教授(‎2004:‎52-72‎)还提到,‎严复是作为‎启蒙思想家‎的翻译家;‎引进近代西‎方先进科学‎思想,作为‎改造中国人‎世界观的理‎论基础和思‎想启蒙的武‎器,从根本‎上彻底改造‎中国,是严‎复翻译思想‎的灵魂;“‎非正法”的‎宏观翻译手‎段,即根据‎中国社会现‎状和国人的‎需要,有选‎择、有取舍‎地摄取西方‎文化思想,‎且附有精辟‎的按语,是‎严复翻译思‎想的重要组‎成部分。

‎严复的‎翻译理论不‎仅反映在他‎为多种译作‎所写的“译‎例言”、“‎译凡例”或‎者“译序”‎中,也体现‎在他的部分‎书信和有关‎翻译的几篇‎专文中。

除‎了“信达雅‎”翻译标准‎和刚刚提到‎的内容以外‎,严复的翻‎译思想至少‎还应包括他‎对可译性、‎翻译版权和‎翻译管理等‎方面的认识‎。

论严复_信_达_雅_翻译思想

论严复_信_达_雅_翻译思想

收稿日期:2005-01-18 作者简介:冯立新(1970-),男,湖北大冶人,华南农业大学外国语学院讲师,主要研究方向为语言学与翻译.论严复“信、达、雅”翻译思想冯立新(华南农业大学外国语学院,广东广州510642)摘 要:严复认为,“译事三难:信、达、雅”。

“信”是翻译之前提和基础,“达”是翻译之目的,“雅”是翻译之语体选择。

在这一百多年时间里,对“信、达、雅”的阐释可谓是仁者见仁,智者见智,对其评判也是毁誉参半,莫衷一是。

同时,在翻译实践中严复并没有严格遵守信、达、雅的翻译标准,这主要源于其西学救亡的翻译动机和当时官僚士大夫对西学的排斥。

关键词:严复;信、达、雅;翻译标准中图分类号:H059 文献标识码:A 文章编号:1672-0202(2005)02-0131-04 严复(1854~1921),福建侯官(今福州)人,字几道。

1866年,他考入福州船政学堂,1877年被派往英国留学,学习海军。

留学期间,他广泛涉猎了亚当・斯密、约翰・穆勒、孟德斯鸠、达尔文、赫胥黎等人的经济、法律理论、进化论和逻辑学等新学说新思想,参观过英国议会、法院等制度设施,深入地了解了西方的政治、经济和社会。

严复所处时代正是中国处于生死存亡的时期,启蒙与救亡是中国近代两大主题。

为挽救危亡的中国,他大量翻译了西方著作。

在中国思想界产生了极大影响,被人誉为“译界泰斗”[1]和“能熔中西为一冶”的第一人[2]1561。

他较为系统地提出了“信、达、雅”之翻译标准,对中国翻译思想和翻译理论产生了较大影响。

一1895年,严复开始翻译赫胥黎的著作《进化论与伦理学》,并取名《天演论》。

他在《天演论》的“译例言”中说:“译事三难:信、达、雅”。

他引用孔子的话,“修辞立诚”,“辞达而已”,“言之无文,行之不远”,并指出,信、达、雅“乃文章正轨,亦即为译事楷模。

故信、达而外,求其尔雅”[2]1322。

此翻译思想一出,即备受推崇,甚至被奉作翻译的“金科玉律”。

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Preliminary Study ofYan Fu’s Main Translation ThoughtAbstract: Faithfulness, Expressiveness and Elegance are Yan Fu’s main translation thought. Faithfulness means that the translator should transmit the meanings or thoughts from the originals during translating. Expressiveness demands that the version must be clear and flowing without any grammatical mistakes or confused logic and sense. Elegance is also a standard of Yan Fu’s translation thought. Translating is not to copy information from the original, but a creative project. “The criteria of faithfulness, expressiveness and elegance summarized the scattered translation views in theory, brought up a standard for the later translation theory specific and practical, and promoted the Chinese translation theory up to a new stage”(贺显斌,2002).Key words: Translation; Yan Fu; Faithfulness; Expressiveness; EleganceI. Introduction Yan Fu, the great translator, educationist in modern history of China, was born in Fujian province. In 1886, he passed the entrance examination of Mawei Ships and Military School by high score. After graduation, he received a practical training in a naval vessel. In 1877, as a member of the navy, he went to the British Imperial Navy School for study. During those times, he studied the professional knowledge. Besides, he gave his mind to western philosophy, sociology and politics. Later, he has made a survey of the justice process in British court, and then compared with that in China. After he retuned, he served the post of the coach in Mawei Ships and Military School.Except the political and academic articles, most of Yan Fu’s works are about translation. His contributions to translation include two aspects: theory and practice. In theory, the greatest achievement is that he brought up “faithfulness, expressi veness and elegance”(严复,1986), which summarized the scattered translation views in theory, brought up a standard for the later translation theory specifically and practically, and promoted the Chinese translation theory up to a new stage.II. The Core of Yan Fu’s Translation ThoughtSince Yan Fu brought up the “Faithfulness, Expressiveness and Elegance”, it became the condensation of the translation theory in ancient China, and the focus of modern translation study. Some people regarded them as principles, some considered them were theories, and some thought they were standards. Each famous people of the translation circle aired their own views, commendatory or derogatory, but no one could surpass them. Therefore, some thought that studying the “Faithfulness, Expressiveness and Elegance” is equal to study the whole translation theories of China. Thus it can be seen, Faithfulness, Expressiveness and Elegance influenced profoundly in the translation circle of China.In the different period, different people in the translation circle had different viewpoints to the “Faithfulness, Expressiveness and Elegance”. Lin Yutang brought up the standard of “Faithfulness, Fluency and Beauty”, but this doesn't overstep the “Faithf ulness, Expressiveness and Elegance”(林语堂,1937).Mentioning the standard of “Faithfulness, Expressiveness and Elegance”, most scholars don’t think to deny it or discard it simply, but amend it or expound it. Some people stated the standard from the angle of linguistics: Faithfulness is the equivalents of meanings, Expressiveness is theequivalents of the styles of writing, and Elegance is the equivalents of the functions. Some thought Yan’s standard is a pattern of translation. It promotes esthetics of phraseology to the peak. Faithfulness means that the translator should transmit the meanings or thoughts from the originals during translating. In other words, the translation should reflect the whole information accurately and completely. The information maybe include the meanings and thoughts of the author, the culture and customs of a country, the life-style and the way of thinking of the people and so on. Then, how to achieve it during translating? First of all, comprehensive quality of the translator is very important. That is, he should learn the culture and customs of other countries directly or indirectly. One of the ways may be to read a lot of books, materials or works on many subjects, to study in many fields, such as literature, history, philosophy, and astronomy, geography. Second, he should learn the culture and customs of other countries directly or indirectly. According to Yan Fu, to learn the western culture and custom, the best way is to study the foreign language, then read the western books, observe and learn from the western life(严复,1986). To achieve this, one cannot only learn the western culture realistically, but also read books unlimitedly.Therefore, to achieve Faithfulness during translating, one may learn the foreign culture by learning its language first. Then receive more knowledge indirectly. Besides, it’s also an effective way to live abroad for some periods. After being a member of the society of country, you will learn much more things at there gradually.According to Yan Fu, Expressiveness in translating means the translation should be logical. If the translation is just a collection of all the information from the originals, the readers couldn’t understand it. Of course, as a translator, to make readers catching the general idea of the translation is the basic work.However, how to achieve Expressiveness when translating? It all depends. Expressiveness dose not mean that translator will use the same, single way to treat different kinds of originals. That is, different originals will be treated in different ways. For example, literature will be translated in literature languages, political works will be stated in some political terms, while when you translating something about medical, technology, law, the related terminologies should be used accurately and properly, that is, if the scientific technicalities are used in a poem improperly, readers will be not understand it correctly. Therefore, to achieve Expressiveness, one should learn the characters of different kinds of types of writing and choose the proper way to express it. Elegance is also a standard of Yan’s translation thought. Translating is not the information copied from the originals, but a creative project. A perfect translation is not only faithful and expressive, but also elegant. Elegance is the higher request of language. That is, the translation should be elegant.III. Conclusion Faithfulness, Expressiveness and Elegance formed a whole translation thought. But they play different roles in it. Some people thought, the effective Faithfulness is the preliminary level of Expressiveness, and Expressiveness is the higher level of Faithfulness, while the Expressiveness is the highest level of Faithfulness and Expressiveness.In a word, Yan Fu’s translation theory of “Faithfulness, Expressiveness and Elegance” influenced the translation circle deeply. A lot of scholars study it, and think it is an effective standard. The criteria of faithfulness, expressiveness and elegance summarized the scattered translation views in theory, brought up a standard for the later translation theory specific and practical, and promoted the Chinese translation theory up to a new stage.Bibliography贺显斌,《严复翻译思想补遗》。

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