鲁迅翻译思想共23页
浅议鲁迅及其翻译思想
- 222-校园英语 / 翻译研究浅议鲁迅及其翻译思想陕西师范大学外国语学院/李二静【摘要】鲁迅是中国现代翻译文学史上杰出的翻译家，也是中国翻译文学的伟大开拓者。
其翻译思想见解独到，涉及翻译的多个方面，在当时翻译界影响深远，对现今翻译研究与实践仍有巨大指导作用，我们需认真解读鲁迅翻译思想，更好地指导翻译实践。
【关键词】鲁迅 翻译思想 翻译目的 翻译方法 翻译态度引言鲁迅是中国现代翻译文学史上杰出的翻译家，同时也是中国翻译文学的伟大开拓者。
翻译活动前后达33年之久，据不完全统计，他翻译介绍了14个国家近百位作家200多种作品。
鲁迅在近代翻译领域的成就不仅在于多产的译作，更在于其翻译思想，这些翻译思想见于其有关翻译研究的文章和译序跋、一些杂文集和书信集中，涉及翻译多个方面，对现今翻译研究与实践有巨大指导作用。
其翻译思想涉及如下几个方面。
一、翻译目的鸦片战争后，有识之士通过翻译引进西方科技、社会制度等踏上救国之路。
鲁迅是其中之一。
“他当时翻译的书籍或文章，可分为两大类，一类是科学的文艺理论和革命的文学作品，另一类是除这些以外的文章和作品。
对于前一类理论书籍的翻译，他曾多次对人说，那好比是为起义的奴隶搬运军火，是直接为革命服务的。
”可见，鲁迅把翻译与社会革命及国民命运联系在一起，认为翻译是为改造社会，而不是为随心翻译。
秉承这种救国救民的思想，鲁迅借助日文转译不少东欧弱小国家、被压迫民族的文学作品，因为他觉得这些民族的境遇与中国境遇形同，对于中国读者更有借鉴性。
对于前一类书，“他主要是供大家参考，但着眼点仍是‘有用’和‘有益’”。
二、翻译方法鲁迅在翻译方法上主要提出以下几点：1.提倡“直译”：“直译”与“意译”之争，从佛经翻译时期至当代翻译，从未停歇，最初翻译家称其为文质之争。
鲁迅提倡“直译”，有些死译的人便高举鲁迅的旗帜，极力反对“意译”，但鲁迅提倡的“直译”实际是“正译”，其对立面是“歪译”，并非“意译”。
论鲁迅的翻译思想
论鲁迅的翻译思想lu xun （1881-1936）has been zhou shu-ren’s pen name since he published diary of a madman. hewas born into a declining feudal family. his extensive reading in youth enabled him to accumulate a great store of national culture.during the reform movement，he read translation works of modern social science and literature of the west，in which his favorite was huxley’s evolution and ethics and other essays entitled《天演论》.actually，evolutionary ideals used to be his spiritual weapon against feudalism. in 1902，his academic excellence won him an opportunity tostudy in japan where he laid a solid foundationin japanese，german，english and russian. in 1906，he gave up medicine and began his lifelong literary creation and translation career. in chinesehistory，he is considered as a great man of letters，thinker，revolutionist as well as an outstanding literary translator. he devoted himself to translation of foreign literature. it is hewho inherited and developed traditional translation theory in china. on account of his great contribution，he has been regarded as the founderof chinese translation theory.lu xun’s literary activities began withtranslation of foreign literature. in his whole life，he translated over 200 kinds of works written by 100 writers of 14 countries. his translation activities can be divided into three periods.during the first period （1903-1919），he studied in japan and mainly translated literary works from russia，poland and balkans. the first literary works he translated is a well-known scientific fiction，a journey to moon. at that time，he stood on the side of the weak and the oppressed and calledfor their fighting against injustice. during the second period（1920-1927），his belief was shifting from revolutionary democratic ideology to communism. in order to provide ideological weapon for people，he translated a great deal of literary works，most of which were from russia，northern and easterneurope. he even published special issues on literature of the oppressed nations. the third period （1927-1936）is the most splendid one for him to translate foreign literary works. duringthis period，he had transformed from a democratic revolutionist to a great communist. in 1935，he accomplished his last translation works-- deadsouls by gogol，a russian classicist.lu xun was ardent in translation and wasfaithful to it. he took translation ratherseriously and spared no effort in it. his main translation theories are as follows：on the purpose of translation：his translation works can be divided into two categories. thefirst one includes scientific literary criticismand revolutionary literary works. the second one refers to those common works. as for translation of the former，he said that it directly served revolution just as if to transport ammunitions to uprising slaves. but for the latter，he managed to provide some useful and beneficial reference forpeople. he favored translation of various worksfor chinese readers’reference. he hoped that scholars took up translation of proletarian worksas well as those so-called proletarian workscolored with prejudice of capitalism. aftercritical judgments，readers can have a correct understanding about them. of the value andfunction of translation，lu xun had a high evaluation. he said，“translation is not easier than creation. it has rendered service to the development of new literature in china and done much good to chinese writers and readers.”on translation standard：it’s no exaggeration to say that this standard is the nucleus of luxun’s translation theory. in his opinion，there must be two things involved in translation. oneis to seek for understandability and the other is to preserve the original flavor. actually，this standard inherits and develops yan fu’sthree-character standard （i.e.faithfulness，expressiveness and elegance）. in general，three-character standard aims at content，language and style respectively. lu xun’s theory aims at seeking for understandability and keeping theoriginal flavor. that’s to say，the translation version should be both faithful and smooth to the original. here，lu xun’s “faithfulness”means complete and thorough loyalty to the original from the content to the style. it also alludes to meaning of “smoothness”and “elegance”. in a word，translation works should be faithful to the inseparable unity of the original in terms of content and form. what’s more，this standardsettled a dispute between domestication（归化）and foreignization（异化）in translation circle. according to him，with a view to fully preserving the originally exotic flavor，the translation version cannot be thoroughly adapted. as a matter offact，there is no translation version of full domestication in the world. he argued that what translators could do was change its clothes （i.e. transform the language form）instead of slicingoff its nose and gouging its eyes. （i.e. change its original flavor）on translation method：lu xun’s another contribution in modern translation history is onthe reform of translation method. he and zhouzuo-ren dauntlessly challenged the traditional translation method （i.e. translation from other versions）and adopted a new method--- literal translation. during the heated dispute of 1930s between the school of literal translation and the school of free translation，lu xun was a staunch advocate of literal translation. but he didn’t object to any unavoidable free translation. in fact，he proposed both faithfulness and smoothnessas the main criteria to be observed intranslation. in his practice，as li ji（李寄）pointed out，lu xun did never set literal translation against free translation and repel it though heput emphasis on the former. just on the contrary，he held that the method of free translation might be used where and when necessary. and li jicited lu xun’s own words in the preface to his translation entitled 《小彼得》as a convincing proof：“it’s not quite proper for foreign language learners to begin their translation withchildren’s stories，for they are apt to rigidly adhere to the original text and dare nottranslate it in a free way so that thetranslation is very difficult for the children to read. the manuscript of 《小彼得》had this kind of shortcoming. thus i revised it on a large scale while reading and correcting proofs. as a result，the translation became more smooth than before.”（the complete works of lu xun，vol.14，p.237）some scholars argue that his literal translation aims at attacking “bad translation”（歪译）. just as jiang chun-fang，a scholar has pointed out here “literal translation”actually refers to “correct translation”. superficially speaking，literal translation and free translation are opposite to each other. at the deepest level，literaltranslation means correct translation that includescorrect free translation. he held a ratherdialectical viewpoint on contradiction between the two. he also recognized those deviation caused by overemphasis on literal translation and feltregretful about it. in lu xun’s brief preface to his translation of the work on art，《艺术论》，in which he said，“if there is someone who devotes himself to the study of the book，it’s better for him to reorganize the sentences，make the termseasy to understand and render it in such a free way that the translation may be close to interpretation.”（the complete works of lu xun，vol.175，p.175）anyhow，he advocated literaltranslation but didn’t want his translation to be obscure and unintelligible. in terms offaithfulness and smoothness，he preferred faithfulness. his open declaration that he would preferfaithfulness to smoothness was aimed to opposezhao jingshen’s one-sided advocation of “preferring smoothness to faithfulness.”he agued that while translating，translators should import not only newcontent but also the new ways of expression. readers’critical judgments can enable some expressions to become smooth and others to be washed away completely. he even said that translators should learn from chinese historical experience in translation of buddhist scriptures. those newly imported syntax may be unfamiliar to readers，but later they could become assimilatedinto readers’culture. those unaccepted would be got rid of as waste matters. as a matter of fact，he advocated not only literal translation and free translation，but also import of new ways of expression. this is the essence of his literal translation method. in lu xun’s translation，li ji concluded that the method of literal translation and the method of free translation were merged.he merely regarded the former as primary and the latter as supplementary. in a word，he was a successful practitioner who combined literal translation and free translation.on retranslation and translation from otherversions：these are the important components of lu xun’s translation theory. they serve prosperity of our translation cause and promotion of cultural exchange with the west. as for translation from other versions，he maintained that ideal translation should be performed directly from the original by translators who have a good command of the original. he also confessed great necessity of translation from other versions due to some limitations. he strongly disapproved of those who blindly looked down upon it. he even pointed out inconformity between the original and thetranslation by means of this method. in terms of concept and style，he held that the original and the translation versions cannot be identical. （lu xun and translation，by xu guangping）he expected those who mastered danish language，norwegian and spanish to translate directly from the original.as for retranslation，he argued that there was no perfect translation version. by retranslation，translators could select advantages of the oldversion for learning and imitation and simultaneously add their own understanding. in his opinion，retranslation was a good approach to defeat bad translation and served to promote the development of new literature. because of the development of language，retranslation is very necessary.on translation criticism：though he is not the first who put forward translation criticism，he laid much emphasis on it. in his defense fortranslation （written on august 14th，1933），he pointed out that translation critics should be responsible for defects of translation version besides translators. it’s critics’responsibility to give a credit to those versions with high qualities.if there was none，fairly good ones should also be given a note. in a word，he was undoubtedly the founder of chinese modern literary criticism. he also guided the further development of modern literary criticism and translation criticism.on the equal status of translation and creation：in chinese literary history，creation has been always overemphasized while translation has been ignored. liu yuxi（刘禹锡）in tang dynasty has warned people not to despise translation. it’s lu xun who first put forward that translation and creation should share equal status. in histitleless essay （1）in the second collection of qiejieting essays，lu xun says，“i have always thought that translation is easier than writing，for at least you needn’t work out a plot. but as soon as you put pen to paper，you meet with obstacles. for instance，you can avoid a noun or a verb you can’t make good use of in writing，but you can’t do so in translation. you will haveto rack your brains for it until you get dizzyas if you are feeling in your head for a keyto open a box，but in vain.”even when he came to his old age，he still felt it difficult to do translation. he ever said，“as if you were doing a mere drudgery and had a hard time of it.”（see the letter to xiao hong on march 1，1935）“i feltit to be a painful task to render gogol. it seems as if i had an attack of some illness whenever i finish translating two chapters.”（seethe letter to hu feng on june8，1935）from his experience above，we can see translation should deserve equal status with creation. it’s no exaggeration that lu xun has greatly elevated the position of translation in our culture.as a preeminent man of letters and translator，lu xun considered literature as a means to serve social reconstruction and liberation. he devoted himself to transporting nourishment for mind，awakening national consciousness，seeking for truth and exploring the way to save our country out of disaster. chairman mao ever said，“on the frontier of new culture，lu xun represents the majority of the people and is regarded as the most correct，courageous，staunch，loyal and passionate hero who charged directly at the enemies.”in a word，his translation theories occupy an important status in translation history in china.【bibliography】［1］陈福康. 中国译学理论史稿. 上海外语教育出版社，1992.［2］王秉钦. 20世纪中国翻译思想史. 南开大学出版社，2004.［3］中国翻译工作者协会. 翻译研究论文集. 外语教学与研究出版社，1984.［4］刘重德. 文学翻译十讲. 中国对外翻译出版公司，2000.。
鲁迅的翻译思想
简介Lu Xun is an eminent translation theorist. His views on translation were formed by inheriting and absorbing Chinese and foreign traditional translation theories. He adopted different translation strategies at different stages of his translation.StageThe early stages of Lu Xun”s translation activities are from the year of 1903 to 1918,which means he began to study in Japan until the eve of the May 4th movement, in this stage, translation works introduce one’s reflecting the people’s suffering and the n ational liberation movements about Russia Northern Europe and Poland and other countries. The second stage is from 1919 to 1927,which also focuses on the people’s suffering and the aspects of social darkness in Russia, Japan and so on . The last stage is from 1927 to 1936, which was from the eve of revolutionary literature controversy to the proletarian literature movement. Lu Xun emphasizes the Soviet revolutionary and proletarian literature theory.类型Practice of Lu Xun’s translation1.Science novels2.Short stories of Eastern Europe3.Foreign arts4.Children’s literature5.Children’s works6.After 1919StrategyIn the early period of his translation career, he adopted free translation, that is, between 1903 to 1906, but very soon in 1906 to 1909, he shows his new ideas about translation in his series of literary works especially in his co-published Stories from Abroad with his younger brother Zhou Zuoren, which marked his great change of translation methods from free translationFree translation and adaptationFree translation reproduces the matter without the manner, or the content without the form of the original. Usually it is a paraphrase much longer than the original, a so-called “intralingual translation”, often prolix. Another method adopted by Lu Xun at his early translating stage isadaptation, the “freest” form of translation, the source culture converted to target language and the text rewritten.Stiff or literal translation（直译与硬译）The literal translation here doesn’t mean the literal translation we usually refer to, but Lu Xun’s translation strategy of adhering to the source language text or foreignization or “rigid translation”. For the literal translation generally means that the source language grammatical constructions are converted to their nearest target language equivalent, but the lexical words are again translated single, out of context. While Lu Xun’s literal translation is far beyond this. He laid much emphasis on the faithfulness to original forms, and the uniqueness in his literal translation is that he emphasizes the faithfulness at the level of grammatical structures of source language in his Chinese version. For Lu Xun, this is one of the feasible ways to preserve the original mood and flavor in Chinese version or “preserve the exoticism”.Faithfulness and smoothness（宁信而不顺）Lu Xun advocated “faithfulness and smoothness”, he protested “smoothness but unfaithfulness”. In Letters of Translation(《关于翻译的通信》), he says: "I still prefer "faithfulness" than "smoothness". Naturally, the "non-smoothness" does not mean"kneel" is translated into“跪在膝之”，"the Milky Way" into“牛奶路”.I mean the translations need to be chewed with great effort, not to be swallowed down in several mouthfuls just like drinking teas and eating. Here comes the question: Why not be completely sanitized to save labors of the readers? ...My answer is, this is also translation. Such translation introduces not only new subject matter, but also new ways of expression. The mind of Chinese language is not clear. To remedy that, we will have to undergo a little ordeal, that is, to bring in bizarre ways of constructing sentences---ancient, outlandish, foreign ways, incorporating them into our language. This is not imaginative.“non-smoothness” Lu Xun advocated in translation means introducing new subject matter as well as new ways of expression. And a part of the translation will became smooth from its non-smoothness and part of it will be cast away and kicked off because of its “non-smoothness”.主要翻译作品日本武者小路实笃著戏曲《一个青年的梦》日本厨川白村著论文《苦闷的象征》、《出了象牙之塔》俄国爱罗先珂著童话剧《桃色的云》后人评价Translating foreign literature is an important way for Lu Xun to put his literary values into practice.Lu Xun’s talks about translation purpose, source text selecting, translation strategies and methods, classification of target readers, and translation evaluation give an expression to his value orientation towards serving the readers by “stealing foreign fire”(“窃得洋火照人间”) His views on the value of translation, the value of “other” cultures and the translator’s responsibility imply his profound thoughts on translation ethics, from which some inspiration can be drawn.名人评价鲁迅先生不仅是我国伟大的文学家·思想家，也是一位伟大的翻译家。
鲁迅及其翻译思想
鲁迅及其翻译思想一、引言当今时代是翻译的时代，随着国际间的科学、文化、经济及各个领域间交流的日益频繁，翻译在国与国之间进行的各方面的交流起着举足轻重的、不可估量的作用。
作为人类思想文化交流史上最悠久的实践活动之一，作为各民族思想交流的工具，翻译涉及到两种语言与各种知识，可以说，翻译是两个语言社会之间的交际过程和交际工具。
翻译工作者总是必须首先掌握一种语言所表达的思想、感情、风格，然后运用翻译技巧，在另一种语言中把它们表现出来。
作为翻译工作者，他们肩负的责任更加重大，他们不能漫无目的地、随心所欲地翻译原语文本，任意地或甚至错误地表达自己的思想。
相反，他们必须准确地、完好无损地传达原作的思想内容，使读者对原作的思想内容有更准确、更深刻地把握和理解，以更好地促进本语言社会的政治、经济和文化进步。
二、明确翻译目的翻译是人类从事的一种行为，而我们都知道人类的一切行为都是有意图、有目的的。
那么，不言而喻，翻译工作者翻译行为的实施同样也是为了达到某种目的。
德国翻译理论家弗梅尔将翻译目的分为三类：一类是译者所要达到的一般性目的，比如说赚钱；二是译文在目的文化语境中要达到的交际目的，如启迪读者；第三类是使用特殊翻译手段所要达到的目的，如为了说明某种语言中语法结构中的特殊之处而采用按其结构直译的方法。
译者在翻译过程中会具体地采用哪种翻译方法和翻译策略在很大程度上取决于译者之前所明确的目的。
老一辈翻译研究者中鲁迅先生的翻译思想在现今研究工作中仍然占有及其重要的地位，给予我们翻译研究工作很大的启示，同时为我国目前乃至将来的翻译的进一步研究指明了方向。
法国著名的阿歇特百科辞典甚至在“鲁迅”条目中这样介绍：“鲁迅为数蔚为大观的作品，是他对外国作品的译介。
”（转引自丁小凤、韩虎林，2007）鲁迅翻译活动的主要目的有三个：第一，“注重翻译，以此借镜，其实也就是催进和鼓励创作。
”鲁迅认为，要改革旧的文学形式，传播新思想，就必须“采用外国的良规，加以发挥”。
浅议鲁迅的翻译思想.doc
众所周知，严复的翻译标准“信、达、雅”是近代翻译理论最有影响力的，他翻译的《天演论》，鲁迅“有好几篇都能背”，《天演论》对鲁迅确实有很大的影响。
鲁迅在认真地考察研究了严复翻译理论的内容和其翻译作品后，根据自己研究的结论、翻译本身固有的特点以及他本人丰富的翻译经验，陆续发表了数十篇专题性的理论文章，阐述了自己对文学翻译的许多观点和看法，他不赞同严复的“信”和“达”的翻译标准。
鲁迅对于“达”字有不同的看法，他认为“归化”的译法应是“意译”，国人译出来的文章可能会很通顺，但已不忠实于原作了，“就是貌合神离，从严辨别起来，它算不得翻译”。
他写道：凡是翻译，“动笔之前，就先得解决一个问题：竭力使它归化，还是尽量保存洋气”。
鲁迅所说的“保持洋气”，其实就是“信”，就是让译作保存“异国情调”，保存着“原作的丰姿”。
他的主张得到了后人的认可，实际上，它与我国翻译界的翻译标准“忠实”和“通顺”的含义是一样的，这对我们现在的翻译仍有很大的影响和重要的现实意义。
鲁迅反对那种盲目“归化”和“达”的译法。
鲁迅主张“直译”，是为了忠实于原文，在他看来，忠实是第一位的，这就是从根本上提出了翻译时应遵从的标准和原则问题。
让人们在阅读时能够感受到“异国情调”和“原作的丰姿”。
三、鲁迅的翻译标准（一）直译、硬译鲁迅先生所说的直译又叫做硬译，从《域外小说集》开始，鲁迅就一直坚持用严格直译的方法，他说“硬译”即“按板规逐句，甚而至于逐字译”，也就是尽可能接近原文的、尽可能等值的直译。
一般说来，鲁迅不提倡意译，他认为如果看重意译，输入的内容可能会走样，也无助于进一步丰富汉语的表达能力。
在对汉语发展路向的探索中，鲁迅的翻译强调“直译”“硬译”，强调对西方语言的吸收，其带有明显西方语言特征的翻译语言让人们看到了汉语弹性的极限所在。
鲁迅主张直译，其目的是在介绍外国思想以供借鉴的同时，通过译文来改造我们的语言。
他博采西方语言资源，同时又十分强调汉语本身的历史继承性。
lecture 11 鲁迅的翻译思想
第二时期（1920－1927） 革命民主主义思想－>共产主义思想 翻译作品： 文艺理论作品：《苦闷的象征》、《出了象牙之 塔》－－厨川白村 《文学与革命》－－托洛茨基
俄国东欧和北欧的文学作品： 《小约翰》－－望· 霭覃（荷兰） 《桃色的云》、《爱罗先珂童话集》 －－爱罗先珂（俄国） 翻译思想：“转移性情，改造社会”
“我是至今主张‘宁信而不顺’的。自然 这所谓‘不顺’，决不是说‘跪下’要译 作‘跪在膝之上’，‘天河’要译作‘牛 奶路’的意思，乃是说，不仅不像吃茶淘 饭一样几口可以吃完，还必须费牙来嚼一 嚼。……这样的译本，不但在输入新的内 容，也在输入新的表现法。” （对于“很受了教育”的甲类读者 ）
不顺的转化
鲁迅翻译活动的三个时期
第一时期（1903－1919）日本留学阶段 翻译作品： 《月界旅行》－－凡尔纳（法国） 《哀尘》－－雨果 《斯巴达之魂》 《域外小说集》 翻译思想：“呼号、战斗”
“后来我看到一些外国小说,尤其是俄国, 波兰和巴尔干诸小国的,才明白了世界 上也有这许多和我们的劳苦大众同一 命运的人,而有些作家正在为此而呼号, 而战斗。”
鲁迅的翻译理论
一 “易解、丰姿”双标准论与“移情、益 智”双功能说
……动笔之前，就先得解决一个问题：竭力使它 归化，还是尽量保存洋气呢?日本文的译者上田进 君，是主张用前一法的。……所以他的译文，有 时就化一句为数句，很近于解释。我的意见却两 样的。只求易懂，不如创作，或者改作，将事改 为中国事，人也化为中国人。如果还是翻译，那 么，首先的目的，就在博览外国的作品，不但移 情，也要益智，至少是知道何地何时，有这等事， 和旅行外国，是很相像的：
鲁迅翻译理论
他一方面要求被批评者要有“容纳批评的雅量”,另一方面
又要求批评者“敢于自省察 ,攻击 ,鞭策”。说明批评与被
批评都应考虑到 ,才能科 学完整地把握批评这一课题。他 指出 , “批评者有从作品来批评作者的权利 ,作者也有从批
评来批判批评者的权利。”并说 :“批评如果不对了 ,就用
批评来抗争 ,这才能够使文艺和批评一同前进。”鲁迅意 识到 ,批评界在幼稚的时候 ,其批评“不是举之上天 ,就是
•
“凡学习外国文字的,开手就翻译童话,却很有些 不相宜的地方,因为每容易拘泥原文,不敢意译,
令读者看得力。这译本原先就很有这弊病,所以
我当校改之际,就大加改译了一通,比较的近于流 畅了。”
•
小小的彼得去溜冰,把腿跌折了。就只好从早到
夜,静静的躺在床上。非常之无聊。因为母亲是
整天的在外面工作,同队玩耍的朋友呢,又都在外 面的雪地里,耍得出神,全不想到来看生病的人了。
பைடு நூலகம்
按之入地 ,倘将这些放在眼里 ,就要自命不凡 ,或觉得非自
杀不足以谢天下的。”
鲁迅的翻译思想精品.ppt
3.鲁迅还翻译了大量日文版科幻小说，如法国作 家儒勒·凡尔纳的两部科幻小说《月界旅行》和 《地底旅行》
演示课件
二、 鲁迅介绍、推广了一大批容易 为人忽视的小国的进步作家和作品。
波兰诗人密茨凯维支、作家 显克微支的作品
罗马利亚作家索陀威奴的作 品。
演示课件
鲁迅主张 宁信而不顺，并不意味 着对“顺”的否定。他对翻译中 “信”与“顺”的关 系有着清醒的认识
演示课件
宁信不顺的目的
( 一) 端正不信之译风 ( 二) 改造、发展白话文 ( 三) 要改造社会, 改造国人的思想， 推动新文化运动
演示课件
四.直译硬译与宁信不顺的关系
鲁迅一再提到硬译，而这硬译正是宁信 而不顺在具体翻译实践中的体现。
演示课件
《出了象牙之塔》
这本书“于本国的微 温, 中道, 妥协, 虚假, 小气, 自大, 保 守”等世态, 一一加 以辛辣的攻击和无所 假借的批评。
演示课件
一、鲁迅的一生翻译了不少的外国作品。 主 要是俄、日德法等国的作品。
《死魂灵》、《毁灭》、《浊流》都是其中翻译的代表 作。
1.1909年，鲁迅和周作人合作译印俄《域外小说集》
匈牙利诗人裴多菲的诗作。 芬兰女作家明那·康特的《疯姑娘》
保加得亚作家跋佐夫的小说《战争 中的威尔柯》
演荷示课兰件作家望·蔼覃的《小约翰》
《小约翰》
鲁迅自己举过一个例子： “务欲直译，文句也反成蹇涩； 欧文清晰，我的力量实不足以 达之。《小约翰》虽如波勒兑 蒙德说，所用的是‘近于儿童 的简单的语言’，但翻译起来， 却已够感困难，而仍得不如意 的结果。
演示课件
3.通过对外国作品的翻译帮助我们创造出新的字眼 词汇以及句法改进和完善当时的白话文，为中国 的语言引进新的表现形式,输人新的表现方法。