【摘要】：本雅明《譯者的任務(wù)》一文的理論價(jià)值不止于語(yǔ)言哲學(xué)領(lǐng)域。上世紀(jì)八十年代以降,文學(xué)批評(píng)和翻譯理論界亦對(duì)此文發(fā)生濃厚的興趣,不少人也將之闡述的觀點(diǎn)——關(guān)乎語(yǔ)言、作品與翻譯的本質(zhì)關(guān)系——奉為圭臬。法國(guó)學(xué)者安托萬(wàn)·貝爾曼(一譯安托瓦納·貝爾曼)的貢獻(xiàn)在于：在講座中重譯并“評(píng)述”(貝爾曼以“評(píng)述”一詞替代“批評(píng)”)《譯者的任務(wù)》,遺著《翻譯的時(shí)代》即據(jù)此整理而來(lái)。本文是對(duì)于《翻譯的時(shí)代》的評(píng)述,為“評(píng)述之評(píng)述”,較之“貝爾曼視域里的本雅明”,《翻譯的時(shí)代》所呈現(xiàn)的,更多為本雅明背景之下的貝氏翻譯思想。由此,我們將參考和研究重點(diǎn)放在貝爾曼之上——自然,兩者也分不開(kāi)。 貝爾曼以順序整理(逐行對(duì)照的形式)本雅明看似散漫、晦澀又暖昧的文字,我們則試圖從《翻譯的時(shí)代》一書(shū)中理出線索和邏輯,從翻譯和語(yǔ)言的關(guān)系說(shuō)起,具體到翻譯和作品的關(guān)系,再回到翻譯本身——自然,三者也是有一種“親緣性”。不過(guò),這樣一種親緣性,以“異”的喚起和注入為“己任”。 第一章從翻譯和哲學(xué)的共同任務(wù)入手,導(dǎo)向語(yǔ)言的形而上維度,引入“純語(yǔ)言”的概念,亞當(dāng)之言,亦即一切語(yǔ)言的“意欲說(shuō)出之言”——并非現(xiàn)實(shí)世界里,數(shù)千種自然語(yǔ)言的疊加,而是一種理想、絕對(duì)的“未出之聲”整體。本雅明通篇也是在一種理想、絕對(duì),乃至“真空”的維度上探討所思�！叭蝿�(wù)”一詞在此,所外延的涵義并不指向“職責(zé)、義務(wù)”等,而是德國(guó)浪漫主義所奠定的“解決、融化、消解”之意。本文標(biāo)題中,涉及“任務(wù)”在此情境下的同義詞“(邏輯意義上的)解決”(solution),譯作“化解之道”,即折中之選。正是“純語(yǔ)言”的非交際本質(zhì),決定“譯者的任務(wù)”——采“異”補(bǔ)“同”(而非通常以為的“求同存異”),以一種細(xì)碎的形式補(bǔ)充自身的語(yǔ)言。 第二章從翻譯和交際的辨析入手,亦是一種顛覆：本雅明所理解的語(yǔ)言并非交際本身,而是一切交際之所在(棲身之所),翻譯則為交際地點(diǎn)的變更,理想之中,由臨界于源語(yǔ)和目標(biāo)語(yǔ),語(yǔ)言形式與內(nèi)容呈松散狀的邊緣地帶,亦即“翻譯的語(yǔ)言”(langue traduisante),趨向一個(gè)語(yǔ)言傳統(tǒng)豐富的密集地帶,亦即“被翻譯的語(yǔ)言”(langue traduite)。在此,雖然討論的是本雅明的文字和觀點(diǎn),貝爾曼的直譯立場(chǎng)亦清晰可見(jiàn)——反對(duì)“我族中心主義、超文本、柏拉圖式”的翻譯。另一顛覆在于,作品自指(auto-referentiel)和獨(dú)白的特征被強(qiáng)調(diào),接受(亦是交際)角度的讀者作用被削弱,翻譯也并非為讀者,而是原作——依靠“后世”之翻譯,作品與自身語(yǔ)言的關(guān)系亦趨于圓滿。 第三章回歸翻譯的議題本身,在一組組張力明顯的關(guān)系中,捕捉翻譯的本相——譯者的主體性易流于翻譯的主觀性,尷尬也不僅在此,翻譯行為的發(fā)生和進(jìn)展有難以索解的“黑暗之地”,翻譯思想和翻譯經(jīng)驗(yàn)之間亦如鴻溝；而從時(shí)間和生命的角度看,翻譯是一種組織,一個(gè)“有機(jī)體”,受制于“可譯性”——視作品語(yǔ)言的生長(zhǎng)程度而定；也是一種等待,等待“可譯性”的生效,絕對(duì)意義上的“不可譯”在作品自身歷史的某一個(gè)時(shí)刻被化解,即便等來(lái)的是一個(gè)“無(wú)謂”于原作的(翻譯)結(jié)果,吸納“異”(翻譯行為的題中應(yīng)有之義)的過(guò)程本身,意義已生。 在信息時(shí)代,重新思考“文字翻譯”(非字面翻譯),看本雅明和貝爾曼,有一些看堂吉訶德的意味,希望也在于此——這個(gè)擅長(zhǎng)即時(shí)交際的時(shí)代,需要一些“驚顫”(本雅明語(yǔ)),緩慢而深刻,符合生命特征的翻譯思考和實(shí)踐,也有助于巴別塔神話的解魅。
[Abstract]:In the 1980s , literary criticism and translation theorists also expressed interest in this paper . The contribution of French scholar Antovan Berman ( an interpreter , Antovanna Behrman ) , is a comment on the translation of language , works and translation .

In order to sort out ( the form of line - by - line control ) , Berman seems to be scattered , obscure and bold , and we try to understand the clues and logic from the time of translation , from the relationship between translation and language , to the translation and the translation itself _ nature , which are also a kind of " affinity " . However , such a kind of affinity , with the evoking and injection of " alien " , is " his own " .

The first chapter begins with the common task of translation and philosophy , and introduces the concept of " pure language " .

The second chapter begins with the differentiation and analysis of translation and communication . It is also a subversion : the language understood by Benjamin is not the communication itself , but it is the place of communication . In this context , although the text and views of Benjamin are discussed , the literal translation of Behrman is clearly visible _ against the translation of " My Group Centralism , HyperText , Platonic " . The other subversive is that the works ' self - reference ( auto - referentiel ) and monologue are weakened , the translation is not for the reader , but the translation of " afterlife " . The relationship between the works and their own language tends to be full .

In the third chapter , the subject itself , in which the subjectivity of the translator ' s subjectivity is easy to flow into the subjectivity of translation , is not only in the context of translation , but also the translation thought and the translation experience .
From the point of view of time and life , translation is an organization , an " organism " , which is subject to the growth degree of the language of the work ;
It is also a wait and wait for the validity of the " decipherable " , and the " non - translation " in the absolute sense is dissolved at a certain moment in the history of the work itself , even if it is a " meaningless " result of the original ( translated ) result , the process of absorbing the " different " ( due to translation behavior ) itself , meaning has been born .

In the information age , re - think of " literal translation " ( non - literal translation ) , and look at Benjamin and Berman , there are some views of Don Quixote , and hope that this is the era of instant communication , which requires some " shock " ( Benjamin ) , slow and profound translation thought and practice that accords with the life characteristics , and also helps to demystify the myth of Babel .
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：H059

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