The translation theory by Peter Newmark * Peter Newmark 的翻譯理論

Peter Newmark, one of the influential scholars who studied translation theory, is introduced in the book Translation Studies - Theories and Applications which was mentioned in my previous article. He was born in 1916 in Brno, which was then part of the Austro-Hungarian Empire, and later he became a British citizen. He taught translation at the University of Surrey and wrote several books and articles on translation, such as Approaches to Translation and A Textbook on Translation.

Peter Newmark 是研究翻譯理論的有影響力的學者之一，在我上一篇文章提到的《翻譯研究—理論與應用》一書中有介紹他。他於 1916 年出生於布爾諾，當時布爾諾是奧匈帝國的一部分，後來他成為英國公民。他在薩里大學教授翻譯，並撰寫了多本有關翻譯的書籍和文章，例如《Approaches to Translation》和《A Textbook on Translation.》。

Different from Venuti, Newmark consider translation as the process of transferring the meaning of a text from one language to another. It is a complex and creative activity that involves understanding the context, culture, and purpose of the original text and producing a text that is equivalent in effect and quality in the target language.

與 Venuti 不同，Newmark 認為翻譯是把文本的意義從一種語言轉移到另一種語言的過程。這是一項複雜且富有創造性的活動，涉及理解原文的背景、文化和目的，並產生與目標語言具有同等效果和品質的文本。

Newmark noticed that translation can be done for different purposes, such as communication, education, entertainment, or research, and proposed two main methods of translation: semantic translation and communicative translation. Semantic translation focuses on the meaning and form of the source text and tries to preserve the author’s intention and style. It is suitable for expressive, informative, and technical texts that require accuracy and fidelity. Communicative translation focuses on the effect and function of the target text and tries to produce a text that is natural and clear for the target readers. It is suitable for vocative, persuasive, and operative texts that require adaptation and cultural transfer.

Newmark 注意到翻譯可以用於不同的目的，例如交流、教育、娛樂或研究，並提出了兩種主要的翻譯方法：語意翻譯和交際翻譯。語意翻譯著重於原文的意義和形式，並盡力保留作者的意圖和風格。它適用於需要準確性和保真度的表達性、資訊性和技術文本。溝通翻譯著重於目標文本的效果和功能，力求提供目標讀者自然、清晰的文本。 它適用於需要改編和文化遷移的呼喚性、說服性和操作性文本。

He developed a text typology based on the language function and the text category by dividing texts into five types: expressive, informative, vocative, operative, and phatic. Each type of text has a different degree of emphasis on the content, the form, and the effect. Newmark suggested that different types of texts require different translation methods and strategies.

透過將文本分為五種類型：表達型、資訊型、號召型、操作型和修辭型，建立了基於語言功能和文本類別的文本類型學。每種類型的文字在內容、形式和效果上都有不同的重點。Newmark 認為不同類型的文本需要不同的翻譯方法和策略。

Newmark’s translation theory and text typology have been widely applied and discussed in the translation field, and have been the basic skill that translators must achieve. His work has contributed to the development of translation as a discipline and a profession. He died in 2011 at the age of 95.

Newmark 的翻譯理論和文本類型學在翻譯領域中得到了廣泛的應用和討論。 他的工作為翻譯作為一門學科和一項職業的發展做出了貢獻。他於 2011 年去世，享年 95 歲。

Translation strategies by Lawrence * Lawrence Venuti 的翻譯策略

When I was still studying for my bachelor's degree in Chinese-English translation after my office work, all our class was always requested to read the book Introduction to Translation Studies - Theory and Application (Second Edition). What impressed me deeply about this book was the theory of domestication and foreignization proposed by American translation theorist Lawrence Venuti.

當我還在工餘為中英翻譯學士學位拼命時，我們班總是被要求閱讀《Introduction to Translation Studies - Theory and Application》（第二版）這本書。該書讓我印象深刻的是美國翻譯理論家 Lawrence Venuti 提出的歸化與異化理論。

Domestication refers to producing a fluent and transparent translation that makes it easy and familiar for the target language readers. It often involves deleting or replacing culturally specific markers from the source text, and adding explanations or allusions to the target culture, and adapting the style and tone from the original into the target conventions. Foreignization, on the other hand, seeks to preserve the foreignness of the original text and make it visible and noticeable for the target readers. It often involves retaining or highlighting culturally specific markers, leaving gaps or ambiguities for the readers to fill in, and breaking the target conventions by using unusual or exotic words and structures.

歸化是指產生流暢、透明的翻譯，讓目標語言的讀者易於理解和熟悉。它通常涉及從源文本中刪除或替換文化特定的標記，添加對目標文化的解釋或典故，以及將原文的風格和語氣調整為目標語的約定俗成。另一方面，異化力求保留原文的異國情調，使其對目標讀者可見、引人注目。它通常涉及保留或突出文化的特定標記，留下空白或歧義供讀者填補，以及透過使用不尋常或帶有異國情調的單字和結構來打破目標的約定俗成。

Both theories of translation (translation strategies) have been debated for a long time in the realm of translation on the degree to which translators make a text conform to the target culture or retain the foreignness of the source culture. Both strategies are not only a linguistic choice, but also cultural and political. Depending on the purpose, context, and audience of the translation, both strategies have their advantages and disadvantages. Domestication can make the translation more accessible and acceptable for the target readers, but it may erase the cultural differences and diversity of the original text and impose the target values and norms on it. Foreignization can make the translation more faithful and respectful to the original text and its culture, but it can also create difficulties and alienation for the target readers and marginalize the translation in the target market. Therefore, translators need to balance the two strategies and consider the ethical and practical implications of their choices.

這兩種翻譯理論（翻譯策略）在翻譯領域長期以來一直是爭論的焦點，即譯者在多大程度上使譯文符合目標文化或保留源語文化的異國情調。這兩種策略不僅是語言上的選擇，也是文化和政治選擇。根據翻譯的目的、上下文和受眾，這兩種策略都有其優點和缺點。歸化可以使譯文更容易為目標讀者所接受和接受，但它可能會消除原文的文化差異和多樣性，並將目標語的價值和規範強加給原文。異化可以使譯文更加忠實和尊重原文及其文化，但也會為目標讀者帶來困難和疏遠，使譯文在目標市場中被邊緣化。因此，譯者需要平衡這兩種策略，並考慮其選擇的倫理和實際影響。

Venuti considered that, especially when translati
ng into the languages of powerful countries, Domestication is an act of fawning or cultural bullying as it erases the cultural differences and diversity of the original text. From his viewpoint, the ethical choice for a translator should be Foreignization, as the translation process is mediated by the diverse cultural values that circulate in the target language and refracts the source language cultural norms.

Venuti 認為，尤其是在翻譯成強國語言時，歸
是一種奉承或文化霸凌行為，因為它抹去了原文的文化差異和多樣性。在他看來，譯者的道德選擇應該是異化，因為翻譯過程是由目標語言中傳播的多元文化價值所介導的，並折射了源語言的文化規範。

However, I have promoted in my graduation project that Domestication could be one of the translation strategies friendly to the target language readers. In the communication environment today that emphasizes globalization and high efficiency, Domestication is better than Foreignization for reducing incomprehensible translations caused by cultural differences.

然而，我在我的畢業專題中提出，歸化可以成為對目標語言讀者友好的翻譯策略之一。在當今強調全球化和高效率的溝通環境下，歸化比異化更能減少因文化差異而導致的難以理解的翻譯。

Burning the first bunch of incense 上頭炷香

The coming Lunar New Year will start on February 10, 2024. People to go to one or more monasteries or temples and burn their first bunch of incense for the new year. So, what is the meaning of "burning the first bunch of incense" during the Lunar New Year?
即將到來的農曆新年將從2024年2月10日開始。人們會去一個或多個寺廟或寺廟燒新年的第一束香。那麼，過年「上頭炷香」是什麼意思？

Many Chinese people believe that they must strive to be the first one to put their own bunch of incense on the incense burner of the monasteries or temples in the early morning of the first day of the Lunar New Year, so that they may show their sincerity. Some other people believe that their sincerity will be shown as long as their incense can be placed on the "first turn of the burner" (Before the first time the incense burner is filled up and needs to be cleaned).
許多中國人認為，在大年初一的清晨，必須爭做第一個把自己的一束香放在寺院香爐上的人，這樣才能表達自己的誠意。還有一些人認為，只要能把香放在「第一爐」上（在香爐第一次裝滿並需要清洗之前），就表明了自己的誠意。

In fact, the believers (especial those who have not converted to the religion or studied the doctrine) of Buddhism or Taoism are told every year that "burning the first bunch of incense" refers only to burning their own first bunch of incense with sincerity during the Lunar New Year, and they don’t have to rush to participate in activities in order to avoid the danger of the mixing of crowds and incense.
事實上，佛教或道教的信徒（特別是沒有皈依宗教、沒有學過教義的人）每年都會被告知，「上頭炷香」只是指在農曆新年期間真誠地燒自己的第一柱香，他們不必急於參加活動，以避免人群和香火混合造成的危險。

It is not necessary for me to "burn my first brunch of incense", as I have learned the meaning of "the Incense of the Quintessential Penta-Segmental Dharmic Corpus" from The Altar-Sutra of the Sixth Patriarch, I may "burn" my incenses anytime and everywhere without any physical incense or burner.
我沒必要「燒第一香」，因為我從《六祖壇經》中學到了“五分法身香”的意思，隨時都可以在沒有任何實體的香與香爐下「燒」香。

The most important thing to showing one's sincerity to deities and Buddhas is mind, but not the time and location.
向神佛表達誠意，最重要的是心，而不是時間與地點。