|
|
|
 |
宇文所安《文心雕龙》译文赏析 |
 |
时间：2009-10-31 10:45:09 来源：不详
|
|
|
bstance (chih)。然而这一理解表达并不是一成不变的,在具体的语境和话语中,随着意义的微妙变化而变化。如在“文质彬彬,然后君子”的译文:“Only when refinement (wen) and substance (chih) are in perfect balance do we have a gentleman.”宇文所安将其理解解释为:In the context of the Analects, “refinement”(wen, patterning) and“substance”refer to behavior and character; but they became central terms in literary thought.Lu Chi is still able to use pin-pin, “perfect balance”, in conjunction with “intricate and lovely craft,” Li-tsao; in later literary theory“intricate and lovely craft,” would suggest an imbalance, a preponderance and perhaps an excess of wen, “patterning”, “refinement”.(宇文所安)由此可见,宇文所安对中国古典文论的理解并不是僵化固定不变的,而是随文章的变化而变化的动态过程。再来看宇文所安对下句的理解:
例2,“幽赞神明,易象惟先,庖羲画其始,仲尼翼其终。”对于该句,易下爻辞曰:“古者庖牺氏之王天下也,仰则观天象与天,俯则观法于地,观鸟兽之文与地之宜,近取诸身,远取诸物,于是始作八卦,以通神明之德,以类万物之情。”这就是说,易经八卦最先为伏羲氏所创,后经孔子增补最后成形。宇文所安的译文为:“The Images of (Hsiang) of the Book of Changes were first to bring to light spiritual presence (shen-ming. “spirit-brightness”) that lie concealed. FuHsi marked the initial stages [ by producing the trigrams of the Changes], and Confucius added the Wings[exegetical and cosmological tracks accompanying the Changes]to bring the work to a conclusion.
例3,“爰自风姓,暨于孔氏,玄圣创典,素王述训,莫不原道心以敷章, 研神理而设数。”(From Fu His, the mysterious Sage who found the canon, up to the time of Confucius ,the uncrowned king who transmitted the teaching , all took for their thought the mind of the way to set forth上一页 [1] [2] [3] [4] 下一页
|
|
| |
|
