By David Jasper, GENG Youzhuang, WANG Hai
Western literature, from the mysterious determine of Marco Polo to the planned fictions of Daniel Defoe and Mark Twain, has built photos of China born of dreamy parody or sheer prejudice. The West's try and comprehend China has confirmed as tough as China's try to comprehend the West.
A Poetics of Translation is the results of educational conversations among students in China and the West in terms of matters in translation. "Translation" here's intended not just because the linguistic demanding situations of translating from chinese language into English or English into chinese language, but in addition because the wider questions of cultural translation at a time whilst China is in a interval of quick switch. the quantity illustrates the necessity for students, either jap and western, to benefit in a short time to stay in the trade of principles, usually with few precedents to steer or advise.
This ebook additionally displays the ultimate impossibility of the duty of translation, that's regularly, at top, approximate. by way of analyzing texts from the Bible to poetry and from historic treatises to Shakespeare, this quantity conscientiously interrogates―and finally broadens―translation by way of exposing the a number of ways that linguistic, cultural, spiritual, old, and philosophical which means are shaped via cross-cultural interaction.
Readers invested within the complexities of translation betwixt China and the West will locate this quantity packed with exciting experiences and attentive readings that surround the myriad matters surrounding East-West translation with rigor and mind's eye.
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Extra resources for A Poetics of Translation: Between Chinese and English Literature
Yet who knows? ”45 In the Chinese context, Zhuangzi’s conundrum brings to a head assumptions about the illusory nature of reality that, as Yu found reflected in The Story of the Stone,46 are common to Daoists and Buddhists alike. Borges himself, who apparently cultivated an informed interest in Chinese history and culture, 47 on various occasions other than the aforementioned one invoked the example of Zhuangzi’s butterfly dream in the course of arguing against the notion of time, and cited him also to illustrate “infinite regressus,”48 a concept directly related to the Cervantine and Shakespearean phenomena of stories within stories.
37 This recollects Müller’s notion that the translator/interpreter of ancient oriental texts must locate what was symbolically hidden in the original terms, not going out too far on the limb of presumed religious analogy. 38 But perhaps in just such self-Â�abandon he expressed most clearly the quality of identification by which, in his habituation to a rigorous askesis of philological discipline in translating other ancient texts, he was enabled to grasp something of the essential spirit of ancient Chinese poetry in a way no Westerner before him seems to have managed.
This 28 David Lyle Jeffrey episode has been much rehearsed; a brief outline will serve the purpose of this essay. Much in this debate confirms the maxim that history repeats itself; most immediately, the “terms” controversy among Protestant missionaries of the late nineteenth century reiterates the “rites” controversy among Catholic missionaries of the late sixteenth and early seventeenth centuries. In the earlier squabble, the Jesuits following Matteo Ricci had made extensive use of Chinese texts, in their case allowing them in many ways to be seen as a kind of moral equivalent of Christian doctrine.