从跨文化翻译视角看《聊斋志异》两个英译本
追本溯源 借古鉴今——《聊斋志异英语译介研究(1842-1948)》述评
2512020年41期总第533期ENGLISH ON CAMPUS追本溯源 借古鉴今——《<聊斋志异>英语译介研究(1842-1948)》述评文/宁 博教提供合理的理论依据”。
第四章详述了卫三畏(Samuel Wells Williams)分别在《拾级大成》(Easy Lessons in Chinese)《中国总论》(The Middle Kingdom)《中国丛报》上译介《聊斋志异》的背景和特点，认为其译介有较多删减，且“有意引入基督教文化作比较，这也符合他的传教士身份”。
第五章分析了梅辉立(William Frederick Mayers)发表在《中日释疑》(Notes andQueries on China and Japan)上的《聊斋志异》译介，认为相较郭实腊，梅辉立理解原文更为准确，治学态度更加严谨。
第六章分析了阿连壁(Clement Francis Romilly Allen)发表在《中国评论》(The China Review)的多篇《聊斋志异》英译，重点探讨其译介中的归化处理，认为翻译“语言流畅地道、可读性强，但翻译中存在诸多操纵现象”。
第七章分析了翟理斯(Herbert Allen Giles)出版的首个《聊斋志异》英文选译本Strange Stories froma Chinese Studio , 着重探讨了翻译中受意识形态和诗学影响而出现的操控现象。
第八章分析了禧在明(Walter Caine Hillier)在《中文学习指南》(The Chinese Language and How to Learn It)上译介的《聊斋志异》，指出译介的最大特点是“运用语内翻译手法……将每个故事改编得绘声绘色，然后再通过语际翻译手段，将白话《聊斋志异》故事译成英语”。
第九章分析了法引言21世纪，中国文化“走出去”成为国家战略，中国典籍译介成为研究热点，成果丰硕。
如辛红娟的《<道德经>在英语世界：文本行旅与世界想像》，李玉良的《<诗经>翻译探微》，李伟荣的《英语世界的“易经”研究》，李钢的《历史文化视阈下的“论语”英译研究》， 冯全功的《广义修辞学视域下<红楼梦>英译研究》，等等。
美国汉学家宋贤德《聊斋志异》全英译本序言系列译文二
美国汉学家宋贤德《聊斋志异》全英译本序言系列译文二【摘要】American sinologist Song Xiande has made a significant contribution to the field of Chinese studies with his complete English translation of "Strange Stories from a Chinese Studio" by Pu Songling. In this series of translated texts, Song Xiande provides readers with a deep and comprehensive understanding of the classic Chinese literary work. Through his research background and examination of the importance of "Strange Stories from a Chinese Studio," Song Xiande sets the stage for his study. He then delves into his research methods, textual analysis, character and story examinations, as well as stylistic evaluations and academic insights. Song Xiande's translation not only introduces the English-speaking world to the rich cultural heritage of Chinese literature but also influences future research in sinology. His work opens up new possibilities for the study of Chinese literature and promises a bright future for the field.【关键词】汉学家，宋贤德，聊斋志异，全英译本，序言，研究背景，重要性，研究方法，文本解读，人物分析，故事分析，作品风格，学术研究，贡献，影响，未来展望。
美国汉学家宋贤德《聊斋志异》全英译本序言系列译文二
美国汉学家宋贤德《聊斋志异》全英译本序言系列译文二1. 引言1.1 宋贤德及其对《聊斋志异》的研究意义宋贤德是一位备受尊重的美国汉学家，他对中国文学的研究颇具建树。
他的全英译本《聊斋志异》更是成为了西方学界研究的焦点。
《聊斋志异》作为中国古典文学中的经典之作，蕴含着丰富的中国文化内涵和民间传说。
宋贤德的翻译工作为西方读者打开了一扇了解中国文学的窗口，为推广中国文学作出了卓越贡献。
宋贤德对《聊斋志异》的研究意义不仅在于将这部作品翻译成英文，更在于他对其中文化、历史背景的深入解读和解释。
通过宋贤德的研究，西方读者可以更深入地了解中国古典文学的魅力，领略其中蕴含的智慧和思想。
宋贤德对《聊斋志异》的翻译也为中国文学在国际上的传播和交流做出了积极贡献。
他的译作架起了中西文化之间的桥梁，促进了两种文化的互相了解和交流。
2. 正文2.1 美国汉学家宋贤德的学术背景美国汉学家宋贤德，生于一九○◆年，毕业于哈佛大学东亚研究系，曾在中国留学多年深造，精通中文和英文。
宋贤德对中国文学有着浓厚的兴趣，尤其热爱中国古典文学，他曾多次在学术期刊上发表关于中国文学的论文和研究成果，广受好评。
宋贤德研究的重心主要集中在中国经典文学作品的翻译和研究上，他曾对《红楼梦》、《水浒传》等著名作品进行过深入研究，被誉为西方汉学界的权威之一。
而《聊斋志异》作为中国古典文学中一部充满神秘和惊悚的作品，也吸引了宋贤德的注意。
宋贤德的学术背景扎实，对中国文学有着深厚的造诣，同时又具备优秀的翻译技巧和理解能力，这些优点使得他在研究和翻译《聊斋志异》这部作品时取得了显著成就。
宋贤德的学术背景为他的研究工作提供了坚实的基础，也赋予了他在西方汉学界的重要地位。
2.2 《聊斋志异》全英译本的历史意义宋贤德的《聊斋志异》全英译本在历史上具有重要意义。
这部作品为西方读者提供了一扇了解中国传统文学和文化的窗口。
通过这本书，西方读者可以深入了解中国民间传说、神话故事和超自然现象，从而增进对中国文化的理解和认识。
从汉英对比的角度看《聊斋志异》两个中译本
语言风格：两个 中译本的语言风 格各有千秋，有 的更贴近原文， 有的更符合目标 语言的表达习惯。
文化因素：两个 中译本在处理文 化因素时有所不 同，有的保留了 原文的文化特色， 有的则进行了适 当的本土化处理。
读者反馈：通过 调查和统计，可 以发现不同中译 本在读者接受度 上存在差异，其 中一个版本更受 读者欢迎。
传播范围：两个 中译本的传播范 围也有所不同， 有的版本在国内 外都有较大影响， 有的则主要在某 一地区传播。
词汇选择：汉英对比有助于更准确地选择英文词汇，传达原文的意境。
句式结构：通过对比，可以调整句式结构，使其更符合英文表达习惯。
文化传递：汉英对比有助于更好地传递原文中的文化元素，使译文更贴近原文。
XX,A CLICK TO UNLIMITED POSSIBILITES
汇报人：XX
目录
CONTENTS
简洁明快与华丽 繁复
抽象表达与具象 描绘
情感内敛与情感 宣泄
逻辑严密与随意 拼贴
汉英文化差异 《聊斋志异》中体现的文化特色 中译本对原文文化背景的保留和转化 文化背景对比在翻译中的重要性
汉语表达习惯 强调意合，英 语表达习惯强
异和特点
句式结构：分 析中英译本在 句式结构上的
处理和转换
文化负载词： 探讨中英译本 在处理文化负 载词时的策略
和效果
语言风格：对 比中英译本在 语言风格上的
差异和特点
两个中译本对原文文化信息的忠实度比较 两个中译本对原文文化信息的拓展度比较 两个中译本在文化信息传递方面的优劣比较 两个中译本在文化信息传递方面的差异及其原因分析
语篇结构：汉语强调整体性， 英语强调逻辑性
直译与意译：两个中译本在处理原文时所采用的翻译策略 归化与异化：两个中译本在处理文化差异时所采用的翻译策略 忠实与创造：两个中译本在保持原文风格和表达方式时所采用的翻译策略 语言特色：两个中译本在语言运用上的差异和特点
聊斋志异文化观外文文献翻译中英文参考
外文文献翻译(含：英文原文及中文译文)文献出处：Hou Jiaying. China Today, Oct2007, V ol. 56 Issue 10, p62-66 英文原文Good fox, bad foxIn the 2,000 years of Chinese parables, the fox has always been a popular character. For the first time, they appeared before their prototypes. They were both kind and vicious. They gradually ingested people's souls by pretending to be glamorous and charming young women.In the Ming Dynasty (1368 - 1644), the famous writer Pu Songling's story about the fox was described in his famous Strange Stories. He modeled them as beautiful creatures, reflecting human loyalty, love, generosity, justice and willingness. The virtue of helping others. In the past three centuries, readers who read Pu Songling's works have already regarded these characters as "fox spirits" rather than "fox spirits".Ma Ruifang, a Chinese scholar and expert professor, devoted himself to the study of Strange Tales of Liaozhai, and served as a host to interview professors from the University of Chicago. At that time, two professors w ho studied Pu Songling’s work expressed great surprises. How did the 17th-century Chinese writer create the most famous story about foxes in the story of “Heng Niang”, the “Ghost Mother,” the “GhostStory” of the 500 most-known stories in the Chinese society that was deeply rooted in the feudal system at that time. The implicit suggestion to his wife is that they should use women's tenderness to ensure that their spouse's passion is permanent, just as lawyers rely on American newspapers and magazines in the 1980s to seek out opposite-sex friends.The ideal world for womenThe plot in “Heng Niang” is a classic love of husband, wife and mistress. Heng Niang is a kind fox and is also a human wife. She has a neighbor called Hong Daye. Hong Dayi has one wife and one wife. The wife Zhu is far more beautiful than the little one, but she is only slightly older than her grandmother. However, to the surprise of Zhu, it is her husband Hong Kong that loves her. In the same way, Heng Niang’s husband also has a small sister, who is obviously younger and more beautiful than Heng Niang, but he still loves her wife deeply. When Zhu asked Hengniang why she was like this, Hengniang told her that it was human nature to abandon old things, pursue new things, craving for something that was not available and full of mysteries. At Hengniang's suggestion, Zhu will take a lenient and generous attitude towards her husband and sister-in-law over the next month, allowing them to spend days and nights together. Heng Niang also suggested that Chu should change her appearance. In the next month, try not to dress up, wear old clothes, and keep yourself busy with housework. But on the last day ofthe month, she will put on new clothes, new shoes, design a beautiful hairstyle, and dress herself up. Just as Heng Niang had expected, the light of love returned to the eyes of Hong Daye. When he saw Zhu, and before dusk came, he would knock Zhu's door. However, Zhu still complied with Hengniang's suggestion, using fatigue as an excuse to gently but firmly rejected him. The next day, she followed the same strategy. On the third day, the sun had not yet landed, and the great cause slipped into her room and waited for darkness. That evening, the couple had spent the happiest night since their wedding. Afterwards, when the great cause asked her if he could spend the evening with her, Zhu expressed opposition and told him that he must wait another three days before allowing him to enter the house again.Zhu is pleased to tell Hengnian that she has regained her great business success. Heng Niang told Zhu to continue to use the female tricks she taught her because although Zhu is very beautiful, she lacks femininity, so her husband’s passion is being revived and can only be short-lived. Heng Niang explained that charm includes a woman's lifestyle, various behaviors, such as the way she walks, the way she speaks, and even her husband's eyes. Heng Niang instructs Zhu on all proper female habits and tells her to practise herself in front of the mirror every day. In this case, of course, Zhu eventually won back the husband's loyal love. The charisma mentioned by Heng Niang was defined by thefamous writer and poet Luo Binwang of the Tang Dynasty (618-907) as “The Charm of Fox” 1,000 years ago. He created this word and gave it its hidden meaning in a prose about Empress Wu Zetian who convicted him. In any case, the Queen should feel honored, not provoked by this allusion.Another story about fox in “Ghost Stallion” - Jiaona. This story praises the sincere friendship and love between man and fox. When a young scholar, Kong Xueyu, became seriously ill, his friend, a fox, advised him to let his sister Jiaona cure him. A young woman whose image and way of doing things is like the grace of a willow, full of tenderness and dazzling wisdom, appearing around him. Jiao Na did a surgical operation for Conson and fed an elixir of elixir into his mouth. This medicine was depleted of her life energy and carefully cultivated. When Confucius resumed consciousness, he fell in love with the gentleness, quietness, beauty, and love of this young woman. Therefore, Confucius requested Jiao Na’s brother to marry her. However, because Jiaona was too young to marry, her family made her than her big sister Song Niang instead of her. Matsugami was as beautiful and kind as Jiaona, and the couple had lived a happy and happy life.A few years later, Kong's friend, fox cousin, told him that there was a thunderstorm that would come to their home and that they would all be destroyed unless Kong Sheng could rescue them. In spite of his ownsafety, Kong Xueyi immediately responded to his request. On that stormy night, Kong Shou held a sword and guarded the entrance to the cave where the fox family lived. Suddenly, a black whirlwind circled out of the hole and Jiaona was in the center of the hurricane. Confucius used his sword to make every effort to insert the black wind. In the end, Jiaona fell to the ground and was saved. As Kong’s help to her, Kong Sheng was attacked by lightning. Afterwards, the storm slowed down and the skies returned clear. The fox family was safe, but Conson was in danger. Jiao Na sacrificed the last elixir of life that had been made with a thousand years of practice and spit it in his long-lived mouth and once again saved him. With Persian's insistence, the fox family moved to live with him. In order to avoid more disasters, the fox family lived in seclusion in a quiet courtyard. The gate of the courtyard was only open to Kong Sheng and Song Niang. Several years later, Kong Sheng and So ng Niang’s children grew up, and he became a grey-haired old man. He maintained close friendship with the fox cousin and the married Jiaona and their family.Xiao Cui is another lovely fox story. Xiaocui is a very cute and lively fox, but her appearance is a pretty young lady. One day, her mother took her to the house of a surnamed family to steal. She seemed to want to abandon her daughter. The Wang family is a local family with a face, only one child, and it is a mentally retarded person. He was neither a playmate nor a man willing to marry him, but Xiao Tsui made a goodfriend with him and married him. Although Wang Jia first liked Xiao Cui, her unruly manner aroused their resentment. They often scolded and reprimanded her, but Xiao Cui quietly accepted this treatment. When Wang Wang was framed by his political opponents, Xiao Cui used her wisdom to save the whole family in dire straits. Moreover, she also cured her husband's mental illness. However, Xiaocui knew that her parents-in-law could never accept her rebellious attitude toward the feudal system at that time. She inadvertently discovered that a young woman looked like her and secretly arranged for her to replace him at the king’s house. Before secretly leaving, Xiao Cui admitted to her husband that she was actually a fox daughter. Several decades ago, her mother escaped the thunder robbery under Wang's robe. At that time, Wang was sheltering in a temple. Although Master Wang did not realize that he had given the fox mother help, she felt grateful for the reward she had at that time. It is for this reason that she left Xiaocui in her care.Evil foxRumors are often used to describe foxes. However, such clever and beautiful creatures are often described in ambiguity and humility. There is such an example in the rumors of "tiger tigers." This is an allegory of swindlers and rogues. It means that they will bend others to boast of their powerful power. Its origin was a story about the king of the Chu state two thousand years ago. The king asked his minister: "There are rumors thatthe northern princes are afraid of the Chu Ling Yin Zhao shirt. Is that really it?" His minister answered the king's question through a parable: The king of the forest tigers eat a When it just captured the fox, the fox told it: "You can't eat me because I have God's instructions and let me be the leader of the beast. If you don't believe me, then go with me through the forest and see if There are other animals that dare to block my path." The tiger agreed. Sure enough, all the animals fled far when they were close. The tiger does not understand that animals are afraid of it, not foxes, that they dare not eat foxes.Minister Jiang Yi continued to point out that the king’s territories cover an area of 2,500 square kilometers, and the military power has reached a million people. All of them are under the command of the Shojo shirt. The northern princes are undoubtedly afraid of the zhao yi shirts, but his position is as the king’s military power's controller and supreme imperial power. Jiang Yi warned that if the king is forced, his advantage will be weakened. Then the king gradually diluted Zhao's military power.The scolded foxShe is the leading actress in the "God List" and is a typical example of the evil fox. This Ming Dynasty literary work is about the story of the demise of the Shang Dynasty and the rise of the Zhou Dynasty. Yu Wang is the last monarch of Shang Dynasty and also a notorious tyrant. In thecommon people, he levies exorbitant taxes and exorbitant taxes to build a luxury palace for himself and live a life of levity. During his reign, the 600-year-old Shang Dynasty quickly disintegrated. The warfare of the embarrassment caused the people to lose their livelihoods and make the rule of the monarchy chaotic. In the "God List", the scorpion's nephew has been described as the culprit of the demise of the Shang Dynasty.She was a fox and she became beautiful. The image of the woman was sent to the palace to envy the king and overthrow the Shang Dynasty. Her reward is immortal.The king of Yu is very careless about the national affairs. He has given everything to his uncle. Bichon discovered his true face and urged the king to get rid of her, but it was useless. Not only that, but the king also was very angry with his uncle's reckless behavior and ordered the expulsion of Began. Having realized that the threat to her was greater than that of Gan Qi, he formulated a plan to kill the enemy. She pretended to be sick, and she deluded another king with a beauty, telling him that unless she had a heart to eat, she would die. Bichon was thus killed, but the evil of self-absorbedness surpassed that of her enemies. She was addicted to the love of unborn babies, and even encouraged the king to indulge in the gorgeous life of wine. All these have accelerated the demise of the Shang dynasty.She was eventually arrested and sentenced to death, but allexecutioners who were sent to execute the order were smitten by her charms and could not execute the order. After a few skilled butchers failed to perform their duties, a magical general ended his own life with his own hands.One of the main reasons for this novel is to explain why women's charisma is often equated with the evil fox, and why calling a woman fox is often regarded as an insult.Although there are all kinds of negative foxes, fox skin has always been widely praised. The earliest written reference was in the Book of Songs 2000 years ago. It wrote: "Use fur coats to make fur coats for our young princes." Fox coats are considered the only suit for nobles.The ancient Chinese tried every means to capture the fox's skin as much as possible, but since the fox was a very vigilant and very devious animal, hunting was usually just successful in making it vigilant. Humans have never successfully domesticated or reared foxes. It is one of the few animals that have enough intelligence to deceive humans.It may be a mixture of resentment and admiration, which has caused the Chinese literary world to describe it as an alternation of good and evil. The mythical encyclopedia of Mountain and Sea Classics and Geography Editing over 2000 describes the fox as a monster that has nine tails and special eaters. Shuo Wen Jie Zi (The principle of interpretation and study of characters), the first dictionary in Chinese history, created during theEastern Han Dynasty from 100 to 121 years ago, defines the fox as "a fascinating animal being devil-ridden."中文译文好狐狸,坏狐狸在中国两千多年的寓言中, 狐狸一直是受欢迎的角色。
马尔版英译《聊斋志异》的翻译策略
马尔版英译《聊斋志异》的翻译策略作者：张文娟来源：《校园英语·中旬》2016年第08期【摘要】中国古典小说《聊斋志异》是中国叙事小说的巅峰之作。
其中的鬼狐离奇之故事，生动人物形象的塑造，深深地吸引了中国及海外读者。
在《聊斋志异》众多的英文译本中，丹尼斯·马尔，维克多·马尔的译本最受欢迎，本文就马尔如何处理好小说的三要素，进行名人物名称，小说环境，及小说情节的处理，如何应用归化异化的翻译策略，收放自如，合理应用，从而再现和彰显《聊斋志异》的人文价值，语言魅力。
【关键词】《聊斋志异》马尔英译《聊斋志异》归化异化《聊斋志异》又名，《鬼狐传》是一生抑郁不得志的蒲松龄的毕生心血。
作为中国叙事小说的巅峰之作，《聊斋志异》叙事手法多样，情节跌宕起伏，题材保罗万象，人物千奇百怪。
目前《聊斋志异》的外文版本已近百种，美国学者丹尼斯·马尔和维克多·马尔合译的Strange Tales from Make-do Studio的译本比较通行。
本文主要着眼于马尔译文，作为小说的一种，是如何在小说人物形象，环境描写，文化内涵再现原文。
一、翻译中人物形象保持与塑造“文学创作是用语言塑造形象，文学翻译是用另一种语言将这一艺术形象重新塑造出来，即用不同的语言塑造同一形象。
”文学题材的小说在翻译是要加强对小说里面的人物形象的保持和塑造。
《聊斋志异》塑造个性鲜明的人物。
下面的例子关于《婴宁》中关于不同笑的描述与翻译。
笑容可掬：smiles playing across her face had a beauty invited touch.笑语自去：talking gaily as she went含笑捻花而入：she toyed smilingly with the flower and walk into the house闻外隐有笑声：a muted laugh was heard from outside户外嗤嗤笑不已：choking laugh from outside the door笑声始纵： she loosed a pearl of laughter孜孜憨笑而已：persisted in laughing giddily《聊斋志异》塑造了一个爱笑，天真烂漫的婴宁形象，译文中用：smile， laugh， gaily，muted laugh， choking laugh， pearl of laughter， laugh giddily 来表示各种笑态和欢乐。
《聊斋志异》的英译及其在英语世界的传播研究
收稿日期：2023-08-04基金项目：江苏省哲学社科基金项目“江苏文学家著作的海外翻译、传播和影响研究（编号：21ZWD004）”作者简介：池田（1998-），女，河南虞城人。
南京航空航天大学外国语学院硕士研究生，主要从事英语语言文学研究；范祥涛（1966-），男，安徽定远人。
博士，南京航空航天大学外国语学院教授，主要从事翻译理论与实践、中华典籍翻译研究、语言学研究。
·《聊斋志异》在国外·文章编号：1002⁃3712（2023）04⁃0059⁃12《聊斋志异》的英译及其在英语世界的传播研究池田范祥涛（南京航空航天大学外国语学院，江苏南京211100）摘要：中国古代志怪文言短篇小说集《聊斋志异》的英译本在英语国家广受欢迎。
以《聊斋志异》英译本为研究对象，运用描写译学分析其海外传播情况。
研究发现：搜集到《聊斋志异》英译本共19本，其中翟理斯译本的再版重印量、JSTOR 学者书评量、谷歌学术引用量以及总馆藏量最高，闵福德译本的好易读读者评论量最高。
相较汉学家而言，国内译者的译本在英语世界传播总量较少，侧面反映出其影响力不足。
中国典籍翻译的出版应加强与国外出版社的合作，以助力中国文化走向世界。
关键词：《聊斋志异》；典籍英译；传播中图分类号：I207.419文献标志码：A描写翻译学派的思想发端于50年代，它试图把翻译研究从传统的语言范围内跳脱出来，将翻译语境化，“使翻译研究不再局限于翻译的内部，而是将研究的视阈延展到翻译的外部，并以社会文化功能为纽带将两者联系起来”［1］61。
该研究聚焦《聊斋志异》英译本的翻译外部研究数据，结合相关文献进行分析探讨，提出拓宽典籍英译传播广度的建议，以推动中国典籍的海外传播。
《聊斋志异》拥有众多外文译本，其中英译本广受欢迎。
然而，以此小说英译本研究为主题的文献并不多。
检索并整理文献发现，《聊斋志异》英译研究主体为国内学者，相关研究主要分为单个译本研究、译本对比研究、翻译史研究及研究综述，传播研究及影响研究并不多，且未见基于各类数据调查和科学框架为基础的传播研究。
文化翻译策略的多样性与多译本互补研究以《红楼梦》与《聊斋志异》英译本为例
文化翻译策略的多样性与多译本互补研究以《红楼梦》与《聊斋志异》英译本为例一、本文概述《文化翻译策略的多样性与多译本互补研究以《红楼梦》与《聊斋志异》英译本为例》这篇文章旨在探讨文化翻译策略的多样性及其在多个译本中的互补性。
以中国古典名著《红楼梦》和《聊斋志异》的英译本为例，本文将分析不同翻译家在处理文化元素时所采用的翻译策略，以及这些策略如何在不同的译本中相互补充，共同呈现出原著的丰富内涵和文化特色。
文章首先将对文化翻译策略的相关理论进行梳理和阐述，包括直译、意译、音译等常见策略，以及它们在处理文化元素时的优缺点。
随后，文章将选取《红楼梦》和《聊斋志异》的多个英译本作为研究对象，对比分析不同翻译家在处理文化元素时所采用的策略及其背后的原因。
在此基础上，文章将探讨多个译本之间的互补性，分析不同译本在呈现原著文化特色方面的优势和不足，并探讨如何通过多译本的比较和借鉴，提高文化翻译的质量和效果。
通过对《红楼梦》和《聊斋志异》英译本的研究，本文旨在揭示文化翻译策略的多样性及其在多译本中的互补性，为今后的文化翻译实践提供有益的参考和启示。
本文也期望能够推动文化翻译研究的深入发展，为跨文化交流和文化传播做出积极的贡献。
二、文化翻译策略概述文化翻译，作为跨语言、跨文化的交流活动，其复杂性在于如何处理源语中的文化信息，使之在目标语中得以恰当、准确的再现。
在这一过程中，翻译策略的选择显得尤为重要。
翻译策略并非一成不变，而是根据文本类型、读者群体、翻译目的等多种因素灵活调整。
在文化翻译中，常见的策略包括直译、意译、音译、增译、减译等。
直译策略强调保留源语中的文化特色，尽可能字对字、句对句地翻译，以传达原文的异域风情。
这种策略有助于目标语读者了解源语文化的独特性，但也可能因为文化差异导致理解困难。
意译策略则更注重目标语读者的接受度，对原文进行适当调整，使之更符合目标语的表达习惯，但可能损失部分源语文化信息。
音译策略主要用于处理那些无法直译或意译的文化专有名词，如人名、地名等。
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的转换 ， 更是一种文化信息的传达。在处理《 聊斋志异》 中大量的文化信息时， 不同的译者采用 的翻译方法
各有不同， 以国外汉学家们英译本的系统研究见长。 更
１ 《 聊斋志异》 英译研究综述
目 聊斋志异》 前《 的外文版本 已近百种 ， 中英译本就有２ 多种 ， 其 ０ 被认为是 中国古典文学外文版本最多
从跨 文化翻译视 角看《 聊斋 志异》 两个英译本
龙 春 芳 ， 欣 熊
（ 湖南文理学 院外 国语 学院 ， 湖南 常德 ４ ５０ ） １００ 摘要 ： 中国古代 文学的经典之作 《 斋志异》 译的 关键是 看如何在读者 可接 受的 范围 内准确传达 出中国风俗 ， 聊 翻 传统和典故 等 文化信 息 。本 文以跨 文化翻译的视 角 出发 ， 国外译 者译 本（ 对 翟理斯和马 尔的译 本） 进行 比较研 究， 出其在 文化信 息处 找 理上的差异和相 同之处 ， 并试 词 ：聊斋志异》 译本研究 ； 《 ； 文化传播
的一部小说。其 中比较通行 的英译本有英 国汉学家翟理斯 的Ｓ ａｇ ａ ｓｒ Ｃ ｉ ｓ Ｓ ｄ 以及两名 ｔ ｎｅ ｌ ｏ ａ ｈｎ ｅ ｔ ｉ ｒ Ｔ ｅｆｍ ｅ ｕ ｏ
美 国学者 丹 尼斯 ・ 马尔 和维 克 多 ・ 马尔 合译 的 ＳｒｎｅＴｌｓｒｍＭａｅｄ ｔｄ 。 国内《 斋 志异 》 译研 究 ｔ ｇ ａ ｏ ｋ．ｏ ｕ ｉ ａ ｅｆ Ｓ ｏ 聊 英
主要集 中在基于某个译本的个案研究和多个译本 的比较研究… 。其研究主要涉及《 聊斋志异》 英译 的源头 以及各译本的概述 。单个译本 的个案研究 中陈振霞的《 马尔英译＜ 聊斋 志异＞ 研究》 对马尔的译本做 了详细
全面的解释 ， 不仅多角度地研究 了马尔的翻译策略和手段 ， 也指出了其不足和缺陷 ， 综合地对马尔的译本 做出了评介。崔瑶 的《 乔治纳阐释学视角下＜ 聊斋志异＞ 英译本译者主体性研究》 从译者主体性的角度对相
取 最多 的信 息 。 以奈达 为代 表 的归化 翻译 策 略强调 跨文 化 翻译 的交 际功 能 ， 调文 体平 衡 、 会 和文化 价值 平衡 和语 强 社
有 学者 对 翟理斯 和 马尔这 两个 比较 通行 的版 本 在处理 文 化信 息时存 在 的差 异进行 研究 。
２ 翟、 马两译本 概述
翟理斯是英 国著名的汉学家 ， 由于在 中国任职而在 中国生活了２ 年 ， ５ 因此对于 中国文化有着透彻的了 解 。他于 １８ 年翻译 了《 ８０ 聊斋志异》 的第一个英文节译本 。书 中收录 了他精挑细选 的 １５ ６ 个故事 ， 而删去 那些他认为与时代脱节 ， 无意义 的文章。他尊重原文风格 ， 并对译本 中的失误 、 细节一再进行修改 ，９ ８ １０ 年
中图分类号 ： １ Ｈ３ ５ 文献标志码 ： Ａ
《 聊斋志异》 作为蒲松龄的传世之作 ， 以其文思巧妙 ， 语言精炼 ， 内容丰富而被称为“ 中国文言小说集大 成者”具有很高的思想价值和艺术价值 ， ， 被誉为文言小说 的巅峰之作 ， 里面蕴藏着丰富的文化信息 ， 带有 浓厚的民族特色和地域色彩。任何翻译都是在一定 的文化背景 中进行 ， 因而翻译不仅仅是两种语码之间
３ 翻译 中的文化传译 考量
所有 的语 言都 是根 植 于文化 ， 映并依 附于一定 的文化 。翻译 是译 者 对两种 文 化进行 交 流 、 解 和转 反 理
换的过程。译者在跨文化翻译 中需尊重原语和译语文化 ， 使用最恰当的方式处理有关民俗 、 文化差异等。 由于社会背景宗教政治各方面的不同， 译者难免会遇到文化信息不平衡 的情况 ， 这时 ， 要使用跨文化翻译 的翻译 策 略 ， 信 息 进行 处理 ， 大 限度 地保 留原语 文 化 的韵 ， 对 最 使译 语 读者 在最 短 时 间 内以最 小 的努 力 获
重大。两人于 １８ 年共 同出版了《 ９９ 聊斋志异》 英译本并于 ２０ 年修订再版。译本在遣词造句上精雕细琢 ， ０１ 在 保 持 原作 优 美 风格 的基 础 上 ， 力求 重 视 于原 文 ， 尊 重 原语 文 化 的 同时 尊 重 了译 语读 者 的语 言 文 化 特 在
征 ， 种 翻译 策 略并用 ， 最成功 的译 本之 一 。 多 是
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２ １年 ６ ０２ 月
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文 章 编 号 ：０ ５０ ２ （０ ２ ０ ． １７０ １０ ．５ ３ ２ １ ）３０ ０ －４
收稿 日期 ：０ ２０ ．６ ２ １ ．２１ 基金项 目： 湖南省教育厅青年科研 项 目（ ０ ０ ５ １Ｂ ７ ） 作者简介 ： 龙春芳（ ９ ５ ， 讲师 ， 士， １７ 一） 女， 硕 研究方 向为英语语言文学 。
１８ ０
华 东 交 通 大 学 学 报
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出版 的修 订本 ， 目前最 通行 的译 本之一 。 为 维克多・ 马尔 和丹 尼 斯 ・ 马尔 是 美 国著名 的汉学 家 。两 人 都有 在 中 国居住 ， 对他 们 的 翻译生 涯 义 这
关译本做 了详尽 的对 比研究。此外 ， 虽有席惠莉的《 从文化视角看＜ 聊斋志异＞ 三个英文译本》 以及杨国强
的《 从跨文化翻译视角解读英译本＜ 聊斋志异选＞ 从文化 的视角进行对比研究 ， 》 开始关注著作 中蕴藏的丰
富文化信息 ， 并取得一定 的成果 ， 通过对英译本《 聊斋志异选》 的分析 ， 探讨 了书中体现的东西方 的文化差 异及译者的处理方法 ， 指出在跨文化翻译 中译者应该利用多种策略 ， 以利于中华文化的传播。然而 目前鲜