1、<p><b>　　畢業(yè)論文開(kāi)題報(bào)告</b></p><p><b>　　英語(yǔ)</b></p><p>　　從文化角度淺析中西習(xí)語(yǔ)的翻譯On the View of Culture in Translation of Idiom</p><p>　　一、選題的背景、意義</p><p>&

2、lt;b>　　歷史背景：</b></p><p>　　中西文化都有著悠久的傳統(tǒng)，在漫長(zhǎng)的歷史過(guò)程中都曾創(chuàng)造過(guò)輝煌。一般而言，西方文化至少包含著三種傳統(tǒng)，一種是希臘的，一種是羅馬的，還有一種是基督教的。英漢習(xí)語(yǔ)中，有一些習(xí)語(yǔ)的來(lái)源有歷史的習(xí)語(yǔ)的來(lái)源有歷史的原因，也有的是出自寓言，神話傳說(shuō)，他們的結(jié)構(gòu)簡(jiǎn)潔，但意義很深遠(yuǎn)。因此有很高的研究?jī)r(jià)值。源自希臘神話的Achilles’ heel 讓人想到了“唯

3、一致命的弱點(diǎn)”；cat’s paw 直譯為貓爪子，源于《伊索寓言》，用來(lái)比喻“被人當(dāng)作工具使用”或“受人愚弄的人”；between Scylla and Carbides 譯為“進(jìn)退維谷”，出自荷馬史詩(shī)； Pandora’s box 直譯為潘多拉的盒子，意思是“無(wú)窮的災(zāi)難”。 </p><p>　　中國(guó)文化也具有許多不同的源流傳統(tǒng)。中國(guó)文化自秦漢以來(lái)，基本上是循著一條所謂“以夏變夷”的路線發(fā)展下來(lái)的，各種異質(zhì)文化

4、在中國(guó)文化的主體——儒家文化面前不是被同化，就是被排拒，從而使儒家文化始終能夠保持一種唯我獨(dú)尊的純粹性。在中國(guó)文化史上，“以夏變夷”始終就是主導(dǎo)，當(dāng)然也曾經(jīng)有過(guò)以夷亂夏的情況。漢語(yǔ)中的習(xí)語(yǔ)和成語(yǔ)主要是來(lái)源于中國(guó)經(jīng)傳典籍、寓言故事和神話傳說(shuō)。例如守株待兔、葉公好龍、愚公移山、刻舟求劍等是源于寓言故事；夸父追日、嫦娥奔月、畫(huà)龍點(diǎn)睛、精衛(wèi)填海等是出自神話傳說(shuō)。這些習(xí)語(yǔ)成語(yǔ)充分體現(xiàn)了漢民族獨(dú)特的古代文化，很難在英語(yǔ)中找到對(duì)等的習(xí)語(yǔ)，表現(xiàn)了與英語(yǔ)

5、民族文化的巨大差異。</p><p><b>　　選題意義：</b></p><p>　　由于習(xí)語(yǔ)在語(yǔ)言中的重要地位，習(xí)語(yǔ)的翻譯早已引起了翻譯界的重視。從文化角度對(duì)比研究中英習(xí)語(yǔ)，有助于掌握習(xí)語(yǔ)的意義和運(yùn)用。 習(xí)語(yǔ)的正確理解是翻譯的第一步，也是至關(guān)重要的一步。一個(gè)翻譯者 要進(jìn)行有效的翻譯，不僅要熟悉兩種語(yǔ)言系統(tǒng)，而且要了解兩國(guó)之間的文 化差異。所以必須注意既定存在的文

6、化差異，并在翻譯中運(yùn)用不同的翻譯方法， 以有效傳達(dá)源語(yǔ)色彩。</p><p>　　在《當(dāng)代美國(guó)翻譯理論》一書(shū)中，郭建中教授提到近二十年來(lái)翻譯研究的兩個(gè)明顯的趨向：一是交際理論在翻譯理論上的體現(xiàn)，二是對(duì)文化轉(zhuǎn)換的重視深刻動(dòng)搖了重視語(yǔ)言轉(zhuǎn)換的傳統(tǒng)。換言之，因?yàn)榻浑H與文化都具有以人為本人的特質(zhì)，人文關(guān)懷在翻譯界已經(jīng)贏得高度的重視，翻譯理論界正在加強(qiáng)宏觀把握，拓展翻譯視野，加強(qiáng)翻譯工作的文化融合功能。 <

7、/p><p>　　二、相關(guān)研究的最新成果及動(dòng)態(tài) </p><p>　　1． 對(duì)于文化這個(gè)及其寬泛的概念,很多學(xué)者試圖給出一個(gè)較為準(zhǔn)確的定義。現(xiàn)代文化學(xué)之父,美國(guó)著名人類學(xué)家克魯克洪定義文化為“歷史上所創(chuàng)造的生存式樣的系統(tǒng)，即包括顯型式樣，又包括隱型式樣，它具有為整個(gè)群體共享的傾向，或是一定時(shí)期中為群體的特定部分所共享?！绷_伯特·拉多和語(yǔ)言學(xué)家愛(ài)德華·薩丕兒也都指出文化行為的

8、模式化特性。.英國(guó)學(xué)者泰勒做出了另外一種經(jīng)典的定義：“所謂文化或文明，即知識(shí)、信仰、藝術(shù)、道德、法律、習(xí)俗以及其它作為社會(huì)成員的人們能夠獲得的包括一切能力和習(xí)慣在內(nèi)的復(fù)合型整體?！?lt;/p><p>　　1813年,德國(guó)神學(xué)家、哲學(xué)家及翻譯理論家施萊爾馬赫(Schleiermacher)在談到翻譯方法時(shí)指出:“There are only two. Either the translator leaves the

9、author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.”</p><p>　　2．英國(guó)著名語(yǔ)言學(xué)家Lyons認(rèn)為語(yǔ)言系統(tǒng)受兩種結(jié)構(gòu)的制約 ,一種是 “

10、地層結(jié)構(gòu)” (structure) ,即人類共同的生理特征和世界的原有結(jié)構(gòu) ,這種結(jié)構(gòu)使語(yǔ)言趨向一致; 另一種結(jié)構(gòu)是“超結(jié)構(gòu)” 或“上層結(jié)構(gòu)”(superstructure) ,即各個(gè)民族不同的文化結(jié)構(gòu) ,它導(dǎo)致各民族的語(yǔ)言在表現(xiàn)形式上呈現(xiàn)各種各樣的差異。</p><p>　　3．在某種程度上,翻譯作品不僅僅是源語(yǔ)文本的再現(xiàn),而且與源語(yǔ)文本相比較是一種再創(chuàng)造。法國(guó)文學(xué)家、社會(huì)學(xué)家羅伯特·埃斯卡皮認(rèn)為“翻

11、譯就是一種創(chuàng)造性叛逆”(埃斯卡皮,1987 , P137) 。創(chuàng)造性叛逆是一個(gè)與文化差異處理直接相關(guān)的術(shù)語(yǔ)。正是由于它的存在和使用,出現(xiàn)了許多超過(guò)原作的優(yōu)秀的翻譯作品。</p><p>　　4．近二十多年來(lái),翻譯研究已逐漸轉(zhuǎn)向文化間的比較。自1990年翻譯文化學(xué)派的代表人物巴斯奈特(Bassinet)和勒弗維爾(Lefebvre)正式提出了“翻譯的文化學(xué)轉(zhuǎn)向”這一口號(hào)之后,譯界開(kāi)始對(duì)翻譯中的文化因素給予越來(lái)越多的

12、關(guān)注,翻譯已不再被視為單純的語(yǔ)言符號(hào)的轉(zhuǎn)換,而被看成是一種跨文化的交際行為,一個(gè)文化移植過(guò)程。</p><p>　　在近二十年里，文化研究、文學(xué)研究、人類學(xué)、信息科學(xué)、認(rèn)知科學(xué)、心理學(xué)和廣義上的語(yǔ)言學(xué)等均對(duì)翻譯學(xué)科的發(fā)展起了較大的推進(jìn)作用</p><p>　　5．美國(guó)翻譯理論家韋努蒂(Venetia)于1995年在The Translator’s Invisibility: A Histo

13、ry of Translation一書(shū)中對(duì)施萊爾馬赫所提出的兩種翻譯方法進(jìn)行了進(jìn)一步概括,將第一種方法稱為“異化”,第二種方法稱為“歸化”(domestication)。</p><p>　　“歸化和異化可看成直譯和意譯概念的延伸,但并不完全等同于直譯與意譯?！绻f(shuō)直譯和意譯是語(yǔ)言層次的討論,那么歸化和異化則是將語(yǔ)言層次的討論延續(xù)升格至文化、詩(shī)學(xué)和政治層面。也就是說(shuō),直譯和意譯之爭(zhēng)的靶心是意義和形式的得失問(wèn)題

14、,而歸化和異化之爭(zhēng)的靶心則是處在意義和形式得失漩渦中的文化身份、文學(xué)性乃至話語(yǔ)權(quán)利的得失問(wèn)題?！?王東風(fēng),2002:24—25)</p><p>　　6．孫致禮在《翻譯的異化與歸化》中提到: “翻譯的根本任務(wù)是準(zhǔn)確而完整地傳達(dá)原作的 ‘思想’和 ‘風(fēng)味’。在翻譯中，譯者不僅要考慮語(yǔ)言的差異，還要密切注視文化的差異，力求最大限度地保存原文所蘊(yùn)涵的異域文化特色。如果不是萬(wàn)不得已，特別不宜歸化，而要盡可能真實(shí)地傳達(dá)出來(lái)

15、?！?“歸化主要表現(xiàn)在 ‘純語(yǔ)言層面’，在 ‘文化層面’上則應(yīng)力求最大限度的異化?！?lt;/p><p>　　7．著名學(xué)者辜正坤先生說(shuō)得好：“在翻譯理論領(lǐng)域，翻譯標(biāo)準(zhǔn)問(wèn)題無(wú)疑是最具歷史意義的論題?？梢哉f(shuō)翻譯者對(duì)翻譯標(biāo)準(zhǔn)的討論，幾乎從一有翻譯現(xiàn)象的時(shí)候就已經(jīng)開(kāi)始。因此，這個(gè)古老的論題吸引了如此眾多的理論家的注意，是不足為奇。”</p><p>　　三、課題的研究?jī)?nèi)容及擬采取的研究方法、技術(shù)路線及

16、研究難點(diǎn)，預(yù)期達(dá)到的目標(biāo)</p><p><b>　　1. 研究方法：</b></p><p>　　本文通過(guò)收集大量的相關(guān)實(shí)例，然后對(duì)所收集的有關(guān)中西方習(xí)語(yǔ)翻譯的差異的例子進(jìn)行分析，研究及對(duì)比，從而找出引發(fā)這些差異的原因；同時(shí)對(duì)實(shí)例進(jìn)行了論證分析，得出相關(guān)的解決方法。</p><p><b>　　2. 技術(shù)路線：</b>&

17、lt;/p><p>　　一是大量閱讀圖書(shū)館的與之相關(guān)的期刊雜志，并做出記錄及分析；二是廣泛的搜索與課題相關(guān)的文化信息，并對(duì)其進(jìn)行編輯整理，以供寫作本文參考之用；三是充分利用學(xué)校圖書(shū)館的已購(gòu)數(shù)據(jù)庫(kù)，從數(shù)據(jù)庫(kù)中搜索到大量相關(guān)論文，在仔細(xì)閱讀的基礎(chǔ)上，做出了深刻細(xì)致的分析，從中得到啟迪，形成了本文的構(gòu)思、框架的來(lái)源。</p><p><b>　　3. 研究難點(diǎn)：</b><

18、/p><p>　　習(xí)語(yǔ)是文化的產(chǎn)物。他們蘊(yùn)含了太豐富的文化知識(shí)。尋找中西文化差異的實(shí)例需要翻閱大量文獻(xiàn)資料，并將這些實(shí)例歸類，比較耗時(shí)。</p><p><b>　　4. 預(yù)期目標(biāo)：</b></p><p>　　通過(guò)這次文學(xué)研究，分析體現(xiàn)在習(xí)語(yǔ)中的英漢文化差異,讓讀者能更近距離地體會(huì)到中西文化的差異，減少中西交流中的翻譯失誤并取得讀者的認(rèn)可。<

19、;/p><p>　　四、論文詳細(xì)工作進(jìn)度和安排</p><p>　　2010年9月20日－10月24日 確定論文題目</p><p>　　2010年10月24日－2010年12月20日 指導(dǎo)老師下達(dá)任務(wù)書(shū)，學(xué)生提交開(kāi)題報(bào)告，文獻(xiàn)綜述，</p><p>　　2011年1月底前 提交論文

20、初稿</p><p>　　2011年3月底前 初稿、二稿的修改</p><p>　　2011年4月底前 三稿、四稿的修改</p><p>　　2011年5月10日前 定稿，提交按要求裝訂的論文終稿一式四份</p><p&g

21、t;<b>　　五、主要參考文獻(xiàn)</b></p><p>　　[1]Lefebvre Andre. Translating Literature: The German Tradition from Luther to Rosen Zweig [M].Van Gorcum.Assen&Ams-terdam,1977.[2]埃斯卡皮1 文學(xué)社會(huì)學(xué)[M]1 王美華,于沛譯,安徽文藝出版

22、社,1987</p><p>　　[3] Gentler 1993, Norbert & Shreve 1992</p><p>　　[4] Venetia Lawrence. The Translator’s Invisibility: A History of Translation [M].London: Routledge, 1995.</p><p&g

23、t;　　[5]孫致禮.中國(guó)的文學(xué)翻譯：從歸化趨向異化[J].中國(guó)翻譯，2002</p><p>　　[6]王佐良.翻譯中的文化比較[A].郭建中.文化與翻譯[C].北京:中國(guó)對(duì)外翻譯出版公司,2000.</p><p>　　[7]王東風(fēng).歸化與異化:矛與盾的交鋒[J].中國(guó)翻譯,2002,(5).</p><p><b>　　畢業(yè)論文文獻(xiàn)綜述</b&

24、gt;</p><p><b>　　英語(yǔ)</b></p><p>　　從文化角度淺析中西習(xí)語(yǔ)的翻譯On the View of Culture in Translation of Idiom</p><p>　　一、前言部分（說(shuō)明寫作的目的，介紹有關(guān)概念，扼要說(shuō)明有關(guān)主題爭(zhēng)論焦點(diǎn)）</p><p>　　首先從文化交流與傳

25、播的角度對(duì)英漢習(xí)語(yǔ)的異同進(jìn)行了比較與分析,進(jìn)而論述了幾種英漢習(xí)語(yǔ)的翻譯方法,以期能夠?qū)τh習(xí)語(yǔ)的互譯有所幫助，達(dá)到語(yǔ)言轉(zhuǎn)換及文化 交流的目的。本文就英漢習(xí)語(yǔ)方面的文化差異及其翻譯談?wù)勛约旱目捶ā?lt;/p><p>　　文化是一個(gè)民族創(chuàng)造的物質(zhì)財(cái)富和精神財(cái)富的總和。它不僅包括物質(zhì)的東西，而且包括思想、習(xí)慣、家庭模式、語(yǔ)言等非物質(zhì)的東西。語(yǔ)言是文化的基石，文化通過(guò)語(yǔ)言文字的形式被傳承、傳達(dá)、記載、反映出來(lái)。語(yǔ)言與文化是

26、密不可分的，沒(méi)有語(yǔ)言，文化就失去了載體。沒(méi)有文化，語(yǔ)言就成了無(wú)源之水。</p><p>　　英漢語(yǔ)言產(chǎn)生于不同的文化環(huán)境， 所承載的文化信息也就存在著差異。同一句話，不同的文化背景的人反應(yīng)有時(shí)是不同的，甚至?xí)厝幌喾?。究其原因是說(shuō)話雙方?jīng)]有真正了解對(duì)方的文化。作為語(yǔ)言核心和精華，習(xí)語(yǔ)大都具有鮮明的形象，適宜用來(lái)比喻事物，因此帶有濃厚的民族色彩和地方色彩。在翻譯時(shí)就應(yīng)當(dāng)盡量保持原文習(xí)語(yǔ)的形象比喻、豐富聯(lián)想、修辭效果

27、以及其民族、地方色彩。因此習(xí)語(yǔ)的翻譯極其重要，它不應(yīng)只是兩種語(yǔ)言的簡(jiǎn)單轉(zhuǎn)換，更應(yīng)是文化的交流。恰當(dāng) 的英漢習(xí)語(yǔ)翻譯在跨文化交際中起著重要的作用。</p><p>　　習(xí)語(yǔ)的翻譯可謂語(yǔ)言翻譯者的一大難題, 如何在形似與神似, 字面與字外, 本國(guó)與異域之間尋找一種調(diào)和與平衡, 確實(shí)是翻譯者所難以逃避的兩難抉擇。本文的爭(zhēng)論焦點(diǎn)是在漢英翻譯過(guò)程中，應(yīng)該注重翻譯技巧和策略，還是在不影響雙方交流的基礎(chǔ)上，融入文化因子，將翻譯

28、提升到文化融合的層次。</p><p>　　二、主題部分（闡明有關(guān)主題的歷史背景、現(xiàn)狀和發(fā)展方向，以及對(duì)這些問(wèn)題的評(píng)述）</p><p>　　中西文化都有著悠久的傳統(tǒng)，在漫長(zhǎng)的歷史過(guò)程中都曾創(chuàng)造過(guò)輝煌。一般而言，西方文化至少包含著三種傳統(tǒng)，一種是希臘的，一種是羅馬的，還有一種是基督教的。英漢習(xí)語(yǔ)中，有一些習(xí)語(yǔ)的來(lái)源有歷史的習(xí)語(yǔ)的來(lái)源有歷史的原因，也有的是出自寓言，神話傳說(shuō)，他們的結(jié)構(gòu)簡(jiǎn)潔，

29、但意義很深遠(yuǎn)。因此有很高的研究?jī)r(jià)值。源自希臘神話的Achilles’ heel 讓人想到了“唯一致命的弱點(diǎn)”；cat’s paw 直譯為貓爪子，源于《伊索寓言》，用來(lái)比喻“被人當(dāng)作工具使用”或“受人愚弄的人”；between Scylla and Carbides 譯為“進(jìn)退維谷”，出自荷馬史詩(shī)； Pandora’s box 直譯為潘多拉的盒子，意思是“無(wú)窮的災(zāi)難”。 </p><p>　　中國(guó)文化也具有許多不同

30、的源流傳統(tǒng)。中國(guó)文化自秦漢以來(lái)，基本上是循著一條所謂“以夏變夷”的路線發(fā)展下來(lái)的，各種異質(zhì)文化在中國(guó)文化的主體——儒家文化面前不是被同化，就是被排拒，從而使儒家文化始終能夠保持一種唯我獨(dú)尊的純粹性。在中國(guó)文化史上，“以夏變夷”始終就是主導(dǎo)，當(dāng)然也曾經(jīng)有過(guò)以夷亂夏的情況。漢語(yǔ)中的習(xí)語(yǔ)和成語(yǔ)主要是來(lái)源于中國(guó)經(jīng)傳典籍、寓言故事和神話傳說(shuō)。例如守株待兔、葉公好龍、愚公移山、刻舟求劍等是源于寓言故事；夸父追日、嫦娥奔月、畫(huà)龍點(diǎn)睛、精衛(wèi)填海等是出自

31、神話傳說(shuō)。這些習(xí)語(yǔ)成語(yǔ)充分體現(xiàn)了漢民族獨(dú)特的古代文化，很難在英語(yǔ)中找到對(duì)等的習(xí)語(yǔ)，表現(xiàn)了與英語(yǔ)民族文化的巨大差異。</p><p>　　由于習(xí)語(yǔ)在語(yǔ)言中的重要地位，習(xí)語(yǔ)的翻譯早已引起了翻譯界的重視。從文化角度對(duì)比研究中英習(xí)語(yǔ)，有助于掌握習(xí)語(yǔ)的意義和運(yùn)用。 習(xí)語(yǔ)的正確理解是翻譯的第一步，也是至關(guān)重要的一步。一個(gè)翻譯者 要進(jìn)行有效的翻譯，不僅要熟悉兩種語(yǔ)言系統(tǒng)，而且要了解兩國(guó)之間的文 化差異。所以必須注意既定存在的文

32、化差異，并在翻譯中運(yùn)用不同的翻譯方法， 以有效傳達(dá)源語(yǔ)色彩。...</p><p>　　在《當(dāng)代美國(guó)翻譯理論》一書(shū)中，郭建中教授提到近二十年來(lái)翻譯研究的兩個(gè)明顯的趨向：一是交際理論在翻譯理論上的體現(xiàn)，二是對(duì)文化轉(zhuǎn)換的重視深刻動(dòng)搖了重視語(yǔ)言轉(zhuǎn)換的傳統(tǒng)。換言之，因?yàn)榻浑H與文化都具有以人為本人的特質(zhì)，人文關(guān)懷在翻譯界已經(jīng)贏得高度的重視，翻譯理論界正在加強(qiáng)宏觀把握，拓展翻譯視野，加強(qiáng)翻譯工作的文化融合功能。</p&

33、gt;<p>　　語(yǔ)言不是獨(dú)立的, 學(xué)習(xí)語(yǔ)言永遠(yuǎn)不會(huì)是單純的學(xué)習(xí)語(yǔ)言技巧或技能, 這個(gè)冰山一角之后所隱藏的是巨大的民族文化基奠, 習(xí)語(yǔ)更是如此, 可以說(shuō), 要想準(zhǔn)確的翻譯英漢習(xí)語(yǔ), 對(duì)中英歷史文化的廣泛涉獵非常必要。</p><p>　　三、總結(jié)部分（將全文主題進(jìn)行扼要總結(jié)，提出自己的見(jiàn)解并對(duì)進(jìn)一步的發(fā)展方向做出預(yù)測(cè)）</p><p>　　本文對(duì)習(xí)語(yǔ)的差異性及翻譯方法進(jìn)行了探

34、討。其實(shí),無(wú)論對(duì)漢語(yǔ)還是英語(yǔ)來(lái)說(shuō),習(xí)語(yǔ)都是一種特殊的語(yǔ)言現(xiàn)象，從習(xí)語(yǔ)中可反映出中西文化的差異。如何做好英漢習(xí)語(yǔ)的翻譯， 這就要求譯者應(yīng)特別謹(jǐn)慎,仔細(xì)分析隱含在語(yǔ)詞背后的容易引起語(yǔ)義沖突的文化因素,根據(jù)具體語(yǔ)篇,在不違背原文語(yǔ)言的表達(dá)基礎(chǔ)上再現(xiàn)原文語(yǔ)詞的文化意蘊(yùn),達(dá)到忠實(shí)原文的目的,真正實(shí)現(xiàn)兩種文化的溝通與移植。只要對(duì)中外文化的差異多加研究，以科學(xué)的翻譯原則做指導(dǎo)，結(jié)合適當(dāng)?shù)姆g方法，習(xí)語(yǔ)的翻譯一定會(huì)“更上一層樓”。</p>

35、<p>　　四、參考文獻(xiàn)（根據(jù)文中參閱和引用的先后次序按序編排）</p><p>　　[1]Lefebvre Andre. Translating Literature: The German Tradition from Luther to Rosen Zweig [M].Van Gorcum.Assen&Ams-terdam,1977.[2]埃斯卡皮1 文學(xué)社會(huì)學(xué)[M]1 王美華,于沛譯

36、,安徽文藝出版社,1987</p><p>　　[3] Gentler 1993, Norbert & Shreve 1992</p><p>　　[4] Venetia Lawrence. The Translator’s Invisibility: A History of Translation [M].London: Rutledge, 1995.</p>&

37、lt;p>　　[5]孫致禮.中國(guó)的文學(xué)翻譯：從歸化趨向異化[J].中國(guó)翻譯，2002</p><p>　　[6]王佐良.翻譯中的文化比較[A].郭建中.文化與翻譯[C].北京:中國(guó)對(duì)外翻譯出版公司,2000.</p><p>　　[7]王東風(fēng).歸化與異化:矛與盾的交鋒[J].中國(guó)翻譯,2002,(5).</p><p><b>　　（20_ _屆）&

38、lt;/b></p><p><b>　　本科畢業(yè)設(shè)計(jì)</b></p><p><b>　　英語(yǔ)</b></p><p>　　從文化視角看習(xí)語(yǔ)翻譯</p><p>　　On the View of Culture in Translation of Idioms</p><

39、p><b>　　Contents</b></p><p>　　Abstract......................................................................................................................III</p><p>　　1 Introduc

40、tion............................................................................................................1</p><p>　　1.1 The Sources of Idioms...........................................................

41、.............................2</p><p>　　1.2 Idioms, Culture and Translation.........................................................................2</p><p>　　2 Differences in Culture between C

42、hinese and English Idioms..………………..3</p><p>　　2.1 Differences in Religions....................................................................................4</p><p>　　2.2 Differences on Values

43、…………………………………………………………5</p><p>　　2.3 Differences in Thinking Patterns.......................................................................6</p><p>　　2.4 Differences in Social Relationships....

44、...............................................................7</p><p>　　2.5 Differences in Cultural Connotation of Vocabulary...........................................7</p><p>　　3 Translatio

45、n Methods of idioms.…………………………………………..……..9</p><p>　　3.1 Literal Translation.…………………………………………………………….9</p><p>　　3.2 Literal Translation plus Annotations………………………………………....10</p><p>

46、　　3.3 Liberal Translation..………………………………………………………….10</p><p>　　3.4 Combination of Literal Translation and Liberal Translation............................11</p><p>　　4 Conclusion.…………………………………………

47、…………………………....11</p><p>　　Bibliography ..............................................................................................................12</p><p>　　Acknowledgements……………………………………………

48、……………………13</p><p><b>　　內(nèi)容摘要</b></p><p>　　習(xí)語(yǔ)是一種特殊的語(yǔ)言形式，是某一語(yǔ)言在使用過(guò)程中形成的獨(dú)特的固定的表達(dá)方式，承載著不同的民族特色和文化信息，最能體現(xiàn)一個(gè)民族的文化。同一句話，不同的文化背景的人反應(yīng)有時(shí)是不同的，甚至?xí)厝幌喾?。究其原因是說(shuō)話雙方?jīng)]有真正了解對(duì)方的文化。英漢兩種語(yǔ)言都有著大量習(xí)語(yǔ)，因此，加強(qiáng)對(duì)英漢習(xí)

49、語(yǔ)文化內(nèi)涵差異的了解和翻譯有著重要意義。本文從最能體現(xiàn)中西文化差異的習(xí)語(yǔ)著手，簡(jiǎn)單分析了中英文習(xí)語(yǔ)的來(lái)源，習(xí)語(yǔ)和文化以及習(xí)語(yǔ)翻譯的關(guān)系。通過(guò)重點(diǎn)討論習(xí)語(yǔ)在文化上五個(gè)方面中所反映的中西文化差異，即宗教文化、價(jià)值觀、思維方式、社會(huì)關(guān)系、詞語(yǔ)文化內(nèi)涵，歸納了英文習(xí)語(yǔ)翻譯的技巧和策略。</p><p>　　關(guān)鍵詞：習(xí)語(yǔ)；文化內(nèi)涵；中西文化差異；習(xí)語(yǔ)翻譯； 翻譯技巧</p><p><b>

50、;　　Abstract</b></p><p>　　Idioms are special language forms. It is a specific and structurally fixed expression in a certain language which carries a lot of information and cultural connotation. And it

51、is one of the most important ways to show a nation’s culture. Different people from different cultures may have different understandings or reactions towards the same sentence. Both English and Chinese are rich in idioms

52、. Therefore, in order to understand English idioms and translate them properly, it is necessary to know </p><p>　　Key Words: Idioms; Cultural Connotation; Cultural Differences; Translation of Idioms; Transla

53、tion Methods</p><p>　　1 Introduction </p><p>　　Idioms are the essence of a language, which are always philosophical and eternal. English idioms and Chinese idioms are gems of the two languages a

54、s well as the crystallization of the two national cultures. According to the latest Webster's New World College Dictionary (Sapir 99:100) </p><p>　　“Idiom is a phrase, construction or expression that is

55、recognized as a unit in the usage of a given language and either differs from the usual syntactic patterns or has a meaning that differs from the literal meaning of its parts taken together.”</p><p>　　The de

56、finition shows that idioms are a number of words. From the author’s point of view, idioms are not only the bridge to language but also the mirror to reflect the culture. Different countries can share the same language, h

57、owever, different people have their own dialects, the local social tradition, the native concepts and beliefs; many idioms are just developed from such special cultural backgrounds.</p><p>　　1.1 Source of Id

58、ioms </p><p>　　It is well-known that idioms are mainly formed or created by people during their daily practices. To much a degree, they are the natural outcome of the working people' life and experience.

59、 For example, "plough the sands" is actually about agriculture; "to know the ropes" is from navigation; "neck and neck" is out of horse racing; "alive and kicking" is related to fi

60、shing. In addition, culture and religion are also the major sources of English idioms. A larger number of English idioms come from t</p><p>　　In Chinese, the sources of idioms are commonly related to environ

61、ment such as geographical position, climate, or ecological condition. For example:二人同心，黃土變金 (When two people are of the same mind, even clay may be changed into gold)，上無(wú)片瓦，下無(wú)寸土 (as poor as a church mouse).In Chinese cult

62、ure, "east wind" is "the wind of spring"; spring is warm and colorful, and it is regarded as the beginning of all lives. There are many idioms in China, which refer to spring: 春暖花開(kāi) (in warm spring, al

63、l the blossoms </p><p>　　1.2 Idioms, Culture and Translation </p><p>　　The relations between language and culture have long been clearly observed and thoroughly understood. The American linguist

64、ic professor Sappier who have kicked the bucket said:"There are things behind language. And language can not depart from culture." Baima also said: “The history of language and the history of culture are in coo

65、peration with each other. They not only offer help to each other, but also enlighten each other." Language is the carrier of culture. Any language can not solely exist</p><p>　　Idioms are a very importa

66、nt part of a language. An idiom is a phrase or sentence whose meaning is not clear from the meaning of its individual words and which must be learnt as a whole. Idioms include set phrases, proverbs, truncated witticism,

67、colloquialism and slang expressions; therefore, it is rich in cultural connotation. Both English and Chinese have quite a long history, so both of them have a large number of idioms. Idioms are the core and essence of la

68、nguages. Without them languages may</p><p>　　Idiom translation plays an important role in translation. It is regarded as the most important and tough thing in translation practice. Because idioms are said to

69、 be the most striking reflection of culture in that the meaning of words are arbitrary. It depends on some social groups who have the same viewpoints on their values. It can easily be affected by the permeation of cultur

70、e. Consequently, swarms of idioms are abundant in cultural connotation. For lack of a good knowledge of culture of the</p><p>　　2 Cultural Differences in Idioms between Chinese and English Idioms</p>

71、<p>　　Culture is an all-encompassing concert. It has at least two senses. In a narrow sense, culture means intellectual and conceptual culture. In a broad sense, culture means human culture in contrast with nature,

72、such as the sum of a nation's customs, material and spiritual products, ways of thinking and so on.</p><p>　　Culture is a complex system. As a product with its origin deeply rooted in the development of

73、man's culture, language can reflect various cultural phenomena. Translation is an intercultural activity. Therefore, cultural differences should be taken into consideration when people translate. The same thing holds

74、 true for translating idioms. The cultural differences between Chinese and English idioms can be classified into six types.</p><p>　　2.1Differences in Religions</p><p>　　Religion, the main compo

75、nent of human culture, reflects different attitudes towards admiration and taboos of each nation. If people do not understand religion and cultural background during the translation, the translation may not be accurate a

76、nd proper. Therefore, different religious beliefs caused by cultural differences in translation can not be ignored.</p><p>　　Chinese culture is deeply affected by Taoism, Buddhism and Confucianism, among whi

77、ch the effect of Buddhism is the most inveterate, while English culture is greatly influenced by Christianity. There is no question that Chinese idioms reflect the influence of Buddhism, whereas English idioms are closel

78、y related to Christianity. For instance, 遠(yuǎn)看菩薩，近看泥巴 and 平時(shí)不燒香，臨時(shí)抱佛腳 are taken from Buddhism, while 靈丹妙藥 and 回光返照are from Taoism. “臨時(shí)抱佛腳” is a very commonly used expressions for students to use especi</p><p>　

79、　(1) Whom god would ruin, he first deprives of reason. 上帝要?dú)?lt;/p><p>　　誰(shuí)， 必先奪其理性。</p><p>　　(2) God sends meat and the devil sends cooks. 上帝賜給食物，魔</p><p><b>　　鬼派來(lái)廚師。</b>&l

80、t;/p><p>　　(3) Each cross hath its own inscription. 每個(gè)十字架都有自己的銘文。</p><p>　　(4) “God helps those who help themselves”.上帝幫助自助的人。</p><p>　　(5) “Go to hell”.下地獄去。</p><p>　　The

81、re is one scene in a movie which is about a journey on a ship. During the trip, it suffered a storm, and after the disaster, the passengers from all over the world thanked in various ways: the Chinese repeat the phrase “

82、菩薩保佑”，“阿彌陀佛”while the westerners say “Thank Goddess”.</p><p>　　2.2 Differences on Values</p><p>　　Values generally considered to be the core of the specific culture and way of life. Values in tw

83、o languages will cause a lot of obstacles for understanding and translation; therefore, translators should pay attention to values in different cultures.</p><p>　　Example 1: Evil is the representative of the

84、 false，the bad and the ugly. So idioms related to evil in English always have negative meanings. However, in Chinese, there is a word “ghost” which does mean evil，but the influence of it is comparatively small. The influ

85、ence of ghosts or spirits are much more lager than that of the evil. Ghosts are not always bad and they may be kind, cute and clever in Chinese people’s minds. </p><p>　　Example 2: Chinese people believe in

86、modesty, and they seldom show off in front of others. In the old times, Confucius enlightened his students by saying, " 三人行必有吾師" (By asking, we learn). Nowadays, we stick to the logion of chairman Mao, " 謙

87、虛使人進(jìn)步，驕傲使人落后" (Be modest, you will make progress; Be haughty, you will drop behind). But in western culture, self -worth and independence are stressed. They consider the individuals more important than that of socie

88、ty. </p><p>　　Below are some more examples:</p><p>　　(1) American: You did a good job.</p><p>　　Chinese: a. That’s the result of joint efforts.</p><p>　　b. There’s st

89、ill much room for improvement.</p><p>　　c. No, no, I didn’t do it quite well.</p><p>　　(2) Host: Drink some wine, please.</p><p>　　Chinese: No, I do not want to drink wine.</p&g

90、t;<p>　　British: All right. Thank you.</p><p>　　Example 3: Most westerners (especially American) believe that each person has his own individual identity and personality, which should be recognized an

91、d reinforced. The core of individualism is the pursuit of personal happiness and achievements. It is highly valued, deeply believed and well appreciated as a fundamental social virtue. In their Christianity traditions, i

92、ndividuals are important not only to each other, but also to the society and God. Individualism has been handed down from their </p><p>　　However, to Chinese people, the word “individualism” is related to th

93、e derogatory meaning as egoism, which represents selfishness in quality and looseness in discipline. In traditional Chinese beliefs, especially in Confucianism, collectivism is appreciated. A “we” consciousness prevails

94、instead of an “I” orientation. Look at the message of collectivism in the words of Confucius: “If one wants to establish himself, he should help others to establish themselves at first.” Collective cultures emph</p>

95、;<p>　　2.3 Differences in Thinking Patterns</p><p>　　Cultural is a reflection of trend of languages and minds through centuries, and it embodies the characteristic of thinking patterns in different co

96、untries. There is no doubt that Chinese and English have their own ways of thinking. </p><p>　　English speakers pay much more attention to logic whether oral speaking or writing, and they do not exclude dial

97、ectical way of thinking in order to ensure that their writing is compact and well organized. However, Chinese way of writing is opposite and their writing is not well-knit enough, so some foreigners may easily misunderst

98、and the real meaning of the writer.</p><p>　　The difference is that Chinese people prefer to speak in “indirect” way. The structure could be sketched out as: Because A, and because B, ，and because C, therefo

99、re D. There appears to be a western preference for a direct pattern in communication. For example, in speaking or writing, the Chinese tend to firstly disperse their thoughts, and then gather them, and finally put them t

100、o the starting point while English people prefer the opposite way. They usually present their options first.</p><p>　　2.4 Differences in Social Relations</p><p>　　We Chinese pay much attention t

101、o relationships among people. The kinship terms are typical examples. As the result of the long history of the patriarchal system Chinese words indicating relative relationships are richer than those in English.</p>

102、;<p>　　From the viewpoint of sociolinguistics, forms of addressing can serve as an indication of the relationship of power and solidarity in the society. In calling their superiors or elders, the Chinese are accus

103、tomed to the nonreciprocal or asymmetrical addressing. In other words, they use “title +surname” to address their superiors or elders rather than call them surnames, while the superior or elders call the addressers their