從意識形態(tài)翻譯理論來看辜鴻銘的《論語》英譯

PAGEPAGE1學(xué)校代碼：密級：論文編碼：上海海事大學(xué)sHANGHAIMARITIMEUNIVERSITY碩士學(xué)位論文MASTERDISSERTATION從意識形態(tài)翻譯理論來看論文題目：辜鴻銘的《論語》英譯學(xué)科專業(yè)：外國語言學(xué)及應(yīng)用語言學(xué)作者姓名：殷麗指導(dǎo)教師：吳慧副教授完成時間：二零零九年六月論文獨創(chuàng)性聲明本論文是我個人在導(dǎo)師指導(dǎo)下進行的研究工作及取得的研究成果。論文中除了特別加以標注和致謝的地方外，不包含其他人或其他機構(gòu)已經(jīng)發(fā)表或撰寫過的研究成果。其他研究者對本研究的啟發(fā)和所做的貢獻均已在論文中作了明確的聲明并表示了謝意。作者簽名：日期：論文使用授權(quán)聲明本人同意上海海事大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，即：學(xué)校有權(quán)保留送交論文復(fù)印件，允許論文被查閱和借閱；學(xué)?？梢陨暇W(wǎng)公布論文的全部或部分內(nèi)容，可以采用影印、縮印或其他復(fù)制手段保存論文。保密的論文在解密后遵守此規(guī)定。作者簽名：導(dǎo)師簽名：日期：AStudyonKuHung-ming'sEnglishTranslationofLunYufromthePerspectiveofIdeologybyYinLiAThesisSubmittedtotheGraduateCollegeofForeignLanguagesInPartialFulfillmentoftheRequirementsforTheDegreeofMasterofArtsUndertheSupervisionofAssociateProfessorWuHuiShanghaiMaritimeUniversityJUNE2009PAGEivAcknowledgementsFirstofall,Iwouldliketoexpressmydeepestgratitudetomysupervisor,respectableProfessorWuHuiwhohasgiveninvaluableinstructionsandsuggestionsonmylifeandstudyduringmypostgraduatestudy.SheisalwaysreadytohelpoutwithanyproblemsandwillinglytakesthepainofreadingdraftswritteninawkwardEnglish.Herencouragementandinsightfuladviceareindispensabletothebirthofthisthesis.Myheartfeltthanksalsogotootherteacherswhohaveinstructedmeduringmytwoyearsinthisuniversity.Theirusefulinstructionsreallyhavebenefitedmesomuch.IespeciallywanttogivemythankstomydearclassmateaswellasmygoodfriendHuYanforhergeneroushelptomeinthedayswhenIwasnotinShanghai.Ioweanunquantifiable,butreal,debttomybelovedparentsandmyhusbandfortheirunfailingcareandsustainedsupportnotonlyinthepainfulperiodofwritingthisthesis,butalsothroughalltheseyears.Particularly,IammostthankfultomydearmotherwhotookcareofmylittlebabycarefullyduringthoseunforgettabledaysofmyMAstudyandthepainstakingdaysofcomposingthisthesis.TheirloveismypermanentsourceofstrengthwhereverIgoandwhateverIdo.Finally,Ishouldalsothankallmyfriendsandclassmates,whohaveofferedtheirhelpinmythesiswriting,intellectuallyorspiritually.Ifeelsomuchblessedbybeingassistedandcaredbythem.

摘要辜鴻銘（1857-1928）是中國近代名噪一時的學(xué)者和翻譯家。他精通西方文化和數(shù)種語言，但回國后很快折服于中國傳統(tǒng)的儒家文化并且致力于儒家文化的傳播。他是第一個將《論語》和《中庸》翻譯到西方去的中國人。隨著各國文化交流的不斷發(fā)展，中國的儒家文化引起了世界各國學(xué)者的關(guān)注。在翻譯界，辜鴻銘的《論語》英譯本也引起了許多學(xué)者的研究興趣。有的致力于對其譯文與原文的對比、評論；有的則將其譯文與其他譯者的《論語》譯文進行對比研究；有的則從譯者主體性、目的論、多元系統(tǒng)理論或后殖民理論的角度對其進行研究等，而對辜鴻銘?yīng)毺氐摹墩撜Z》翻譯歷來是仁者見仁，智者見智。本文在前人研究的基礎(chǔ)上，力圖用AndreLefevere提出的意識形態(tài)與翻譯理論來研究這位偉大的翻譯家的《論語》譯作，彰顯其在民族危亡的非常時刻弘揚中國儒家文化所發(fā)揮的重要作用。AndreLefevere認為翻譯活動不是孤立的，譯者受到許多因素的制約，其中意識形態(tài)因素在翻譯活動中起著至關(guān)重要的作用。意識形態(tài)因素直接決定著翻譯策略的運用、翻譯目的、翻譯材料的選擇等。為了拯救中華民族于危難，為了讓西方了解中國、接受中國，辜鴻銘采用了“歸化”的策略，使譯文符合接受文化的文學(xué)規(guī)范，便于西方讀者的接受，從而成功的讓西方社會了解了中國傳統(tǒng)的儒家文化。本文共分為五個章節(jié)。第一章介紹了本文的研究背景、研究問題、研究方法等。第二章是文獻回顧。在這一部分主要是對AndreLefevere的意識形態(tài)理論在中西方的發(fā)展和《論語》英譯本的研究作了簡要的回顧。第三部分是本文的理論框架。在這一部分作者對AndreLefevere的意識形態(tài)因素與翻譯活動作了詳細的闡述。第四部分是對辜鴻銘《論語》譯文進行了深入的分析，從當時的社會背景分析了他個人的意識形態(tài)，并且在AndreLefevere的理論支持下指出了辜譯本的最大特點就是采用了完全歸化的翻譯策略。接著具體列舉出了歸化手法在譯文中的體現(xiàn)，同時也欣賞了辜譯本的獨特魅力。最后一部分總結(jié)性的提出從現(xiàn)在看來他的譯作仍然是翻譯史上不可多得的佳作，并且辜鴻銘對儒家經(jīng)典的翻譯對當今的翻譯工作仍然具有啟示作用。關(guān)鍵詞：辜鴻銘；《論語》；意思形態(tài)；歸化AbstractKuHung-ming(1857-1928)wasnotonlyafamousscholar,butaninfluentialtranslatorinmodernChina.AlthoughbeingamasterofWesterncultureandseveralforeignlanguages,hewasutterlyattractedbytheChinesetraditionalConfuciancultureafterreturninghomecountryanddevotedtodisseminationofConfucianculturetotheWest.HewasthefirstChinesewhotranslatedLunYuandZhongYongtotheWest.Withthedevelopmentoftheculturalexchangeamongthecountries,ChineseConfucianismhasarousedscholars'interestallovertheworld.Inthecircleoftranslation,manyscholarsturntheirattentiontothestudyofKu'stranslationofLunYu.Amongthestudies,somearetranslationcriticism;othersarecontrastivestudiesbetweenKu'stranslationandtheoriginalorthestudiesamongdifferenttranslationsbydifferenttranslators;andtheresearchesaremainlybasedonthetheoriessuchasthetranslator'ssubjectivity,skopostheory,polysystem,post-colonialismetc.However,theopinionsaboutKu'stranslationalwaysremaincontroversial.Onthebasisofthepreviousstudy,theauthorattemptstoemployAndreLefevere'sideologicalapproachtheorytoexamineKu'stranslationofLunYuandtorevealKu'sgreatcontributionmadeinthespreadingofChinesecultureatthetimewhenthewholenationwasfacingethniccrisis.AndreLefeverebelievesthattranslationisnotanisolatedpracticeforthetranslatorhastoberestrainedandinfluencedbymanyfactorsduringthetranslationprocess.Amongthem,ideologyisthemostcrucialfactortomanipulatethetranslatorbecauseideologydirectlydeterminesthetranslationstrategy,translationpurpose,translationmaterialsetc.Inordertosavethewholenation,tomakeChinaunderstoodandevenacceptedbytheWest,KuadopteddomesticationstrategytotranslateLunYu,whichmadeiteasierforthewesternerstoknowChineseculture,andhistranslationachievedagreatsuccess.Thisthesisconsistsoffivechapters.ChapterOneintroducestheresearchbackground,researchquestion,researchmethodologyandsoon.ChapterTwoisliteraturereview.Inthispart,theauthorbrieflypreviewsthedevelopmentofideologicalapproachathomeandabroadandthepreviousstudyonthetranslationofLunYuinChina.ChapterThreeisthetheoreticalframework,inwhichAndreLefevere'stheoryisgivenadetailedexplanation,especiallytheideology'sroleintranslation.ChapterFourmakesadeepanalysisofKu'stranslationofLunYu.Withthetheoreticalsupport,wecanconcludethatdomesticationhadanactivefunctioninthetranslationandpromotedtheculturalcommunicationatthattime.Thenthetypicalexamplesofdomesticationinthetranslationareillustrated,meanwhilereaderscanappreciatethecharmofKu'stranslation.Finally,itisconclusivelypointedthatKu'stranslationofConfucianclassicsshouldberegardedasamasterpiecenowadays,whichcanbenefittheundertakingoftoday'stranslationactivityanddeservefurtherresearch.KEYWORDS:KuHung-ming;LunYu;ideology;domesticationContentsAcknowledgements……………………Ⅰ摘要………………….…ⅡAbstract…………...……ⅢTOC\o"1-4"\h\z\uChapterOneIntroduction 11.1ResearchBackground 11.2ResearchQuestions 11.3ResearchMethodology 21.4ResearchSignificance 2ChapterTwoLiteratureReview 42.1TheDevelopmentofIdeologicalApproachtoTranslationatHomeandAbroad 42.1.1TheDevelopmentoftheTerm"Ideology" 42.1.2.TheDevelopmentofIdeologicalApproachtoTranslationintheWest 6TheFormationofIdeologicalApproachinTranslationStudy 6TheFurtherDevelopmentofIdeologicalStudiesinTranslation 7TheStudiesfromDifferentPerspectivesonIdeologicalApproachinTranslation 9NewProgressMadeinTranslationStudiesaboutIdeology 92.1.3TheDevelopmentofIdeologicalApproachtoTranslationinChina 112.2ThePreviousStudiesonTranslationofLunYu 132.2.1ABriefIntroductiontoLunYu 132.2.2CommentariesonLunYu 142.2.3MajorEnglishTranslationsofLunYu 152.2.4ThePreviousStudiesoftheTranslationofLunYu 17TheResearchonTranslationsofCertainTermsinLunYu 17TheComparativeStudiesofDifferentVersions 18ThePreviousStudiesaboutKu'sTranslationofLunYu 18ChapterThreeTheoreticalFramework 203.1TheManipulationSchool 203.2AndreLefevere'sRewritingTheory 223.2.1IdeologyandTranslation 243.2.2PatronageandTranslation 253.2.3PoeticsandTranslation 25ChapterFourTheAnalysisofKuHung-ming'stheDiscoursesandSayingsofConfucius 274.1AnIntroductiontoKuHung-ming 274.2SocialBackgroundandtheDominantIdeologicalOrientation 304.3Ku'sIdeologicalOrientation 324.4ManipulationofIdeologyinKu'sTranslationofLunYu 334.4.1Ku'sPurposesofTranslation 34DissatisfactionwithJamesLegge'sTranslation 34EliminationoftheMisunderstandingofWesternPeople 35DisseminationofChineseCulture 364.4.2Ku'sSelectionofSourceText 374.4.3Ku'sReaderAwareness 374.4.4Ku'sAdoptionofTranslationStrategy—Domestication 39DomesticationManifestationattheLinguisticLevel 42DomesticationattheCulturalLevel 47ChapterFiveConclusion 67Bibliography 69PAGE72ChapterOneIntroduction1.1ResearchBackgroundWiththerapiddevelopmentofthemodernindustrialsocietyandtheincreasingcommunicationamongtheworldcountries,Chinesetraditionalculture,glitteringlikeapearlinthelonghistoryofthehumanbeing'scivilization,attractsmoreandmorescholarsathomeandabroad.ConfucianismasthecoreoftheChinesetraditionalculturestressesthevalueofsocialcohesionandtheimportanceofharmonyamongpeople.AstheimportantConfucianclassicrecordingofConfucius'teaching,LunYucommonlyknowninEnglishTheAnalectsofConfucius,showsitssplendorofmorethan2,500years.Fullofwitandwisdom,LunYuisstillpopulareventodayinChina.However,itsreputationisnotconfinedtohishomecountry.ForalongtimeLunYuhasachievedtheuniversalattraction,whichmakesitbecomeoneofthemostinfluentialbooksintheword.Undoubtedly,thetranslationsofLunYuhaveplayedakeyroleinthedisseminationofChineseculture.Asamatteroffact,therearealargenumberoftranslationsofLunYuathomeandabroad,andtheacademicstudyofthetranslationsofLunYuisalwaysinitsdiversity.KuHung-ming,thefirstChinesescholartotranslateChineseClassicssintoforeignlanguages,madegreatcontributionstodefendingChineseculture.HistranslationofLunYuisveryuniqueanddeservessystemicresearch.1.2ResearchQuestionsInthecentenarycelebrationofBeijingUniversityinApril1998,KuHung-ming,arenownedscholarofthelateQingdynasty,wascountedamongthefamousprofessorsofthepast.HisemploymentofWesternphilosophicallanguageandconceptstointerpretConfucianismisquiteparticularinthehistoryofChineseClassics'stranslation.Whilehisdistinctivepersonalstylecausescontroversialopinionsabouthistranslation.Forexample,LinYutang(林語堂)holdsapositiveattitudetowardsKu'stranslation,believingthat"Ku'stranslationofConfucianclassicsisnotonlyfaithfulbutcreative....HistranslationofConfucianclassicsprofitsgreatlyfromhisdeepunderstandingoftheoriginal."(林語堂，1998:61).However,WangGuowei(王國維)sharplycriticizesKu'sover-generalitytranslationtosomeConfuciantermsandChinesenames.“而欲求其貫串統(tǒng)一，勢不能不用意義更廣之語，然語意愈廣者，其語愈虛。于是古人之說之特質(zhì)漸不可見，所存者其膚廓耳。譯古書之難，全在于是?！?王國維，1997:46)ThOutofthisconsideration,thispaperwillprobeintothereasonsofKu'sspecialtranslationofLunYu,andwillverifytheeffectivenessofhistranslationstrategyinlightofLefevere'sideologytheory.Therefore,thisthesismainlyintendstosolvethefollowingtwoproblems:1.DoesLefevere'sideologytheoryexplainthe"excessivedomestication"strategyemployedinKu'stranslationofLunYu？2.IsKu'stranslationofLunYustillconsideredtobeanexcellenttranslationnowadays?1.3ResearchMethodologyInordertoexploreandappreciatetheKu'stranslationofLunYu,theauthorofthispaperwillmaketheanalysisonthebasisofideologicalapproachintranslationstudies.Lefevereprovidesanewperspectivetoexaminethetranslatedtext.Thetranslator'sideologydeterminesthestrategyintranslation.AfterviewingthewholesocialideologyandKu'sideologicalorientation,itisnaturaltounderstandtheadoptionofdomesticationinhistranslationofLunYu.ThenalargenumberofrepresentativeexamplestakenfromKu'stranslationofLunYuwillbeillustratedasthedomesticationmanifestationatthelinguisticandculturallevels.Conclusively,thewholethesisisdata-basedandobjectivelycombinedwiththeoreticalsupport.1.4ResearchSignificanceThepreviousstudiesofKu'stranslationofLunYumainlyputtheemphasisontheliteraltranslation,oronthecomparisonbetweenKu'stranslationandotherdifferentversionsofLunYu,oronlyfocusedonthetranslationstrategyemployedinhistranslationetc.ThisthesismakesanobjectiveanalysisofKu'stranslationfromthenewangleandrevealsthemeritsandachievementsofKu'stranslationofLunYu.WiththispapertheauthorhopestopaveawayforthefuturestudyonKu'stranslation.ChapterTwoLiteratureReview2.1TheDevelopmentofIdeologicalApproachtoTranslationatHomeandAbroadForthepurposeofknowingthepreviousdevelopmentoftheideologicalapproachintranslationstudy,itisinevitabletogivethemeaningoftheterm"ideology''first.2.1.1TheDevelopmentoftheTerm"Ideology"Todefine"ideology"provestobenoeasytask,sincetherearealmostasmanyrecognitionsofideologyasitstheoristsyoucanlistinthisfield.Inordertounderstandtheideologyandtranslation,itisnaturaltostartwiththeoriginoftheterm"ideology".Theword"ideology"comesfromtheGreekword"idea"and"logos",meansthetheoriesaboutidea.However,theterm"ideology"wasfirstcoinedbyFrenchrationalistphilosopherDestuttdeTracyinthe1790storeferto“thescienceofideas"(簡明不列顛百科全書第9卷,1986:101).Originally,itwasconsideredtobethesubjectofworldoutlookandphilosophicalthoughtsbetweenourselvesandtheworld,encompassingthewholeculturalsphereincludingscience.DestuttdeTracyandhisfollowerscalledthemselves"ideologists"andtheirprogramwasaimedtobuildademocratic,rationalandscientificsociety.Obviously,DestuttdeTracyheldapositiveunderstandingofthisterm.However,KarlMarxandFriedrickEngles'definitionof"ideology"gaveitaderogatorysense.Accordingtothem,"ideology"generallyreferredtoatheorythatwasoutoftouchwiththeactualprocessofhistory,andasystemofillusionsaboutthenatureofsociety.Thisnegativesenseof"ideology"as"falseconsciousness"wasthecommonusageintheMarxisttradition.Comparativelyspeaking,FrenchphilosopherLouisAuthussermangedtolookattheterminaneutralway.Hedefined"ideology"as"arepresentationoftheimaginaryrelationshipofindividualstotheirrealconditionsofexistence"(張中載，2002:57)Hearguedthat"ideology"workedprimarilyatthelevelofunconsciousness.Healsoputforwardtheconceptof"ideologicalstateapparatuses"toindicatethat"ideology"hadamaterialexistenceanditwasbytheinstallationoftheideologicalstateapparatuses,inwhichtheideologyoftherulingclasswasrealizedthatitbecametherulingideology.IntheModernChineseDictionary(the2002version),"ideology"isdefinedas“在一定的經(jīng)濟基礎(chǔ)上形成的，人對于世界和社會的有系統(tǒng)的看法和見解，哲學(xué)，政治，藝術(shù)，宗教，道德等是它的具體表現(xiàn)。意識形態(tài)是上層建筑的組成部分，在階級社會里具有階級性，也叫觀念形態(tài)?！?Asystematicthoughtsandideasabouttheworldandthesocietyformedonthebasisofeconomy.Philosophy,politics,art,religion,ethicsandsoonareitsmanifestation.Ideologyisapartofthesuperstructureandhasclassnatureintheclasssociety.Itisalsocalledthereflectionofthethoughts".(Thetranslationismine.)TheNewOxfordDictionaryofEnglishdefines"ideology"as"Asystemofideasandideals,especiallyonewhichformsthebasisofeconomicorpoliticaltheoryandpolicy"(2001:908).Itisevidentthatithasbeenalwaysaccompaniedbyitspoliticalconnotation.Scholarsinthefieldoflanguage-related,culturalandtranslationstudies,however,oftentendtoextendtheconceptofideologybeyondpoliticalsphereanddefineitinaratherpoliticallyneutralizedsenseas"asetofideas,whichorganizeourlivesandhelpusunderstandtherelationtoourenvironment"(Calzada-Perez,2003:5).TheChinesescholarZhuGang(朱剛)explainsthat''ideologyisnotinthefirstasetofdoctrines,itsignifiesthewaymenliveouttheirroleinclass-society,thevalues,ideasandimageswhichtiethemtotheirsocialfunctionandsopreventthemfromatrueknowledgeofsocietyasawhole"(朱剛,2001:62).Itisobviousthatideologyisinseparablefromtheculturethatfostersit,andtheyareinterwoven.Likeculture,theideologyisnotvisiblebutdoesexist.Lefeverearguesthatliterarysystemdoesnotoccurinavacuum,whatreallymattersistoquestionhowtheideologyexercisespoweronthetranslatorandstrategiesthatthetranslatorhasadoptedtoinfluencetheintellectualmilieu.Forthedefinitionof"ideology",inhisbook,Lefevereunderstood"ideology"as"theconceptualgridthatconsistsofopinionsandattitudesdeemedacceptableinacertainsocietyatacertaintime,andthroughwhichreadersandtranslatorsapproachtexts"(Bassnett&Lefevere2001:48)."Ideology"isanoutsideforcethatmanipulatestranslatorsinhowtodealwiththetextstobetranslated.Theproductionofliteraturehasbeenmadeunderthecontrolofthedominantideology,sotranslationisinscribedbytranslator'sideologyinthesocietyhelivesin."Ideology"hereintheformofcovertmanipulationmeltsintotranslators'thinkingunconsciouslyandfunctionsinvisibly.Therefore,inthesightoftranslationstudy,"ideology"istolocatetheinfluenceofthetranslationontheliteraryorculturalcontextsofthetargetlanguagefromasocio-culturalperspective.ThisthesisgoesforLefevere'sview.2.1.2.TheDevelopmentofIdeologicalApproachtoTranslationintheWestWiththeriseanddevelopmentofthe"culturalturn"intranslationstudies,ideologicalapproachprovidinganewmethodtotranslationgetsflourishingachievementsbothathomeandabroad.TheFormationofIdeologicalApproachinTranslationStudyDespitethefactthatthemanipulationofideologyintranslationmaybeasoldasthehistoryoftranslationitself,theideologicalapproachtotranslationisrathernew."Itisnotuntilthe1980sthatideologyreallyarousestranslationtheorists'interest."(許鈞，2003:215).1990switnessedtheformationofideologicalapproachintranslationstudies.ThepublicationofTranslation,History,andCulturein1990,compiledbyLefevereandhiscollaboratorSusanBassnett,markedabreakthroughinthisregard.Intheintroductiontothiscollectionofessays,theydismissedthelinguistictheoriesoftranslationas"havemovedfromwordtotextasaunit,butnotbeyond"(AndreLefevere&SusanBassnett,1990:4)andtheyalsodismissedcomparisonsbetweentheoriginalandtranslationwhichdonotconsiderthetextinitsculturalcontext.Basedonthesepreparatoryworks,LefevereputforwardhistranslationtheoryandgaveitafullexplanationinhistwobooksTranslation/History/Culture:ASourceBook(1992a)andTranslation,RewritingandtheManipulationofLiteraryFame(1992b).Hedisregardsthelinguisticapproachestotranslation,believingthat''twofactorsbasicallydeterminetheimageofaworkofliteratureasprojectedbyatranslation.Thesefactorsare,inorderofimportance,thetranslator'sideology（whetherhe/shewillinglyembracesit,orwhetheritisimposedonhim/herasaconstraintbysomeformofpatronage）andthepoeticsdominantinthereceivingliteratureatthetimethetranslationismade.Theideologydictatesthebasicstrategythetranslatorisgoingtouseandthereforealsodictatessolutionstoproblemsconcernedwithboththe'universeofdiscourse'expressedintheoriginal(objects,concepts,customsbelongingtotheworldthatwasfamiliartothewriteroftheoriginal)andthelanguagetheoriginalitselfisexpressedin"(Lefevere,1992b:41).Heevenclaimsthat"oneverylevelofthetranslationprocess,itcanbeshownthat,iflinguisticconsiderationsenterintoconflictwithconsiderationsofanideologicaland/orpoetologicalnature,thelattertendtowinout"(ibid:39).ItisclearthatLefevereattachedthemostimportancetotheideologicalfactor,thoughhealsofocusesontheexaminationofotherconcreteissuessuchas"patronage","poetics".Inhisopinion,translationisalwayssubjecttothepressureofideology:eithertranslationconsciouslyembracesideologyorideologyisimposedonthembysomeformofpatronage.Sincethenmoreandmorescholarsswitchthemethodoftranslationstudyfromaformalistapproachtotheideologicalapproach.Latermanyresearcheshavebeenmadeandtheideologytheoryhasbeenenrichedanddeepenedfromvariousaspectsbyotherscholars,thispaper'sanalysisisbasedonLefevere'sideologytheory.TheChapterThreewillbedevotedtoadetailedintroductiontohistheoryaspartofthetheoreticalframeworkofthisthesis.TheFurtherDevelopmentofIdeologicalStudiesinTranslationSinceLefevereputforwardthetheoryofideology,manyotherwesternscholarscontinuedfruitfulstudiesonthat.Onebookaboutthesubjectwaspublishedin1995,whichisconsideredtobethecontinuityofLefevere'sresearchinthisrespect.ItwasnamedTranslation:Religion,Ideology,Politics:TranslationPerspectivescompiledbyBurrellandKelly.Thisbook,madeupofninepapers,makesathoroughsurveyoftheinfluencesexertedbyreligion,ideologyandpoliticsofacertainsocietyupontranslationfromthefollowingaspects:theinfluenceuponthetranslator'srightsandduties,anduponcommonaudience'sattitudetowardsthetranslator;theinfluenceuponhowtheoriginalisunderstoodbythetranslator,uponthecriteriaforjudgingthequalityoftranslation,uponwhomwillitbetranslatedforandwhowillbethetranslator,anduponhowthetargetreadershiptypicallyrespondstoatranslationproduct.Theseaspectshavedeepenedtheideologystudyintranslation.Thisbookfocusesitsattentiononideologystudyfromtotallynewangles,makingtheideologystudyintranslationshiftfromthetranslatorandpatronagetothereaders,andtotheinteractiveconnectionsamongthem;fromtheinfluenceoftranslator'sideologyuponthetargetlanguagetothatupontheoriginalone;fromthecriteriaoftranslationtotheresponseoftheaudience,andtothetranslationproduct,andsoon.Lateron,anarticle"IdeologyandTranslation"byFawcettgivesanewperspectiveonthesubject.ThearticleiscontributedtoRoutledgeEncyclopediaofTranslationStudies,editedbyMonaBaker(1998).Fawcettclaims"thatanideologicalapproachtotranslationcanbefoundinsomeoftheearliestexamplesoftranslationknowntous.Throughoutcenturies,individualsandinstitutionsappliedtheirparticularbeliefstotheproductionofcertaineffortsintranslation"(Fawcett,1998:106-107).Heprovidesageneraldescriptionoftherelationsbetweenideologyandtranslationfromahistoricalperspective,believingthat"inpart,theproblemofdiscussingtranslationandideologyisoneofthedefinitionandcategory."(ibid)Accordingtohim,"ideologicalinfluencesexistasearlyasintheMiddleAges.AelfricmadeadoubleideologicalmovewhentranslatingLivesoftheSaintsinordertopreventboredom.Thisisassumedtobetheearliestideologicalmanipulationexaminedbytranslationtheoristssofar.Then,heelaboratesonthecontinuinginfluencesofideologywithnotableexamplesofideologicalincursionsseenintranslationproductsfromtheMiddleAgesandRenaissancetotheeighteenthcenturytillthepresenttime;fromthereligiousareastothebourgeois-revolutionaryindividualism,andtothecommunism,andsoforth."(ibid:108-110)TheStudiesfromDifferentPerspectivesonIdeologicalApproachinTranslationAstimegoesby,moreandmorescholarsfocustheirattentiononideologyintranslationstudies.TejaswiniNiranjana(1992)didsomeresearchonthesubjectoftherelationshipbetweentranslationandideologyinthepost-structuralandpost-colonialcontext.InherSittingTranslation:History,Post-StructuralismandColonialcontext,shearguedthat"Inapost-colonialcontexttheproblematicoftranslationbecomesasignificantsiteforraisingquestionsofrepresentation,power,andhistoricity.Thereisaformofimpl