Translation Studies Based On Xiang In Zhouyi Studies

This study aims to reveal the huge and profound influence that Zhouyi has exerted upon traditional Chinese translation theories, and based on this we materialize an in-depth exploration of Xiang in Zhouyi with an endeavor to describe and explain the nature of translation more scientifically on its foundation. Zhouyi constitutes the ultimate and common origin of all traditional Chinese academic domains, imposing an ever-lasting influence upon them, of course including Chinese translation studies, which is so called:"The six classical arts bear close connection with Zhouyi." Moreover, it is thanks to Zhouyi that fruitful and plenteous achievements in all traditional Chinese learning were fulfilled. Nonetheless the favorable influence turns out to be uprooted due to the New Culture Movement. From then on, many Chinese scholars indiscriminately flock to embrace the occidental learning after resolutely tossing off traditional Chinese learning. Out of our expectation, however, the constant westernization in the past decades fail to witness the anticipated prosperity of Chinese learning, but lead to its widely-acknowledged academic aphasia. By reflection, some scholars come to rediscover the significance of traditional Chinese learning. In order to reconnect the relation between Zhouyi and Chinese Translation Studies, the study carries out a thorough exploration to "Xiang," the kernel of Zhouyi, and more importantly, applies it into translation studies, making the focus of translation studies transfer from language conversion or cultural research to the transformation of Xiang between different languages. In addition, such epistemological issues as to whether translation is possible or not, an art or a science, form-oriented or spirit-oriented etc, are reexamined and Xi an g-thinking-a brand-new thinking mode in translation, especially in literary translation-is proposed.According to the classification of research method system of social science, from the perspective of methodology, this study falls into the scope of social science methodology. In general method, the research is exploratory in aim, deductive in logic, fundamental in use and qualitative in nature. As for specific methods, literature, observation and comparison etc are adopted. Consequently we strive to demonstrate the interrelationship of Xiang and translation studies from multi-faced views, and redefine the ontology, epistemology and thinking mode of translation studies based on Xiang.Except for Introduction and Conclusion, this study is composed of six chapters. The whole is summarized as follows:Introduction presents the background, research motivation, hypothesis, aim, method and framework of the dissertation. Against the overall background that the crisis of Western learning has forced it to thrust the sights onto ancient oriental civilization and seek new theoretical resources, Chinese scholars are supposed to shoulder the responsibility to excavate available theoretical resources in traditional Chinese classics. Such a motivation is part of the reason for which this study has been launched. By the virtue of several specific methods, such as literature, comparison and observation etc, the dissertation implements a penetrating inspection of different translation schools, including traditional school, linguistic school, cultural school etc, and points out their respective contributions and limitations in translation studies. Depending on "Xiang," the ontology, epistemology and thinking mode of translation have been redefined.Mainly concerned with literature review, Chapter One gives a detailed summary of the influence that Zhouyi, the greatest Chinese classic, has imposed upon Chinese translation in history. It has been implied in this chapter that Zhouyi as the fountain and gene of Chinese culture poses remarkable effects on Chinese translation, which is embodied in five aspects. Firstly,"Yi"(Zhouyi, hereinafter the same) and "yi"(translation, hereinafter the same, as "translation pronounced "yi" in Chinese) share not only the same pronunciation in Chinese but also numerous similarities in meaning; some Chinese scholars are even prone to explain "yi." with "yi." Secondly in Chinese translation history, many a scholar has quoted Zhouyi to offer comments on translation. Thirdly, Zhouyi has thrown fundamental influence on the essential quality of Chinese translation. The high priority of loyalty both in the basic standard and personality of translators in Chinese translation can be accounted for by the emphasis upon loyalty in Zhouyi. Fourthly in Zhouyi, special attention is attached to Xiang-thinking and a "euphemistic but pertinent, implicit but incisive" style in proposition description which influences the thinking mode in Chinese translation theory as well as a concise and indistinct expression feature. Fifthly Zhouyi has exerted equally significant influence on Chinese translation aesthetics. The idea "Supreme embellishment turns out to be plain" is the fundamental reason why Chinese translation highlights the beauty of naturalness. At the end, it is believed that as a huge academic treasure-house, Zhouyi is surely worth a deep exploration on the basis of previous results for modern scholars in translation studies. Therefore with an endeavor to explain translation with Xiang, this dissertation is a wholesome attempt for such a purpose.Chapter Two begins with the issue why Xiang comes first when it comes to the excavation of theoretical resources in Zhouyi. We hold the belief that as the essence of Zhouyi, Xiang has cast profound influence on various kinds of traditional Chinese learning and played a remarkable role in traditional Chinese philosophy, literature, art and medicine etc. Therefore it enjoys sound and solid theoretical basis and abundant transdisciplinary resources to explain translation with Xiang. Moreover, a rather complex concept, Xiang in Zhouyi ultimately stems from Guayao Xiang which is pregnant with the seeds of different theories concerning "Xiang" in later Chinese learning. The connotation of Xiang is "similarity"(likeness),"similar"(like) or "to resemble," and in its later development, Xiang generates quite a few theoretical forms such as Wu Xiang (form of object), Yi Xiang and Xiang-thinking etc. Besides, this chapter justifies the description of translation with different kinds of Xiang theories rooted in or derived from Zhouyi. First of all, it can be indicated by the extensive inclusiveness of "Xiang" in which the universe can be thoroughly shown; secondly as the basic thinking mode of all human beings, Xiang-thinking is of universality and has a far longer history than the concept thinking; thirdly essentially speaking, translation turns out to be the transformation of Xiang between different languages. Language conversion merely makes up the "shell" of translation, and the essence can be interpreted as the transformation between Xiang behind the words. At the end, except for translation, the chapter provides solid evidence to prove that Xiang shows a deep-rooted relation with Chinese and Western learning and enjoys a wide application in various aspects. For one thing, Chinese medicine, character, literature and so on are closely related with Xiang; incessant pursuit for "likeness"can not be realized without the Xiang concept; for the other, although the Xiang concept in Chinese and Western learning is different, it can be seen that Xiang has cast tolerable influence upon the characters, philosophy, and thinking etc in the West as well.In Chapter Three the value of Xiang in Chinese and Western translation is discussed. It is implied that there exists intimate relation between Xiang and Chinese translation in that in ancient China, translators had been called "Xiang" since the very beginning and thus to quest "Xiang"(likeness) between the translation and the original is always the core of Chinese translation practice. In addition, great emphasis has been given to the delivery of Yi Xiang in Chinese translation and countless vivid metaphors and similes throughout Chinese translation history can be regarded as a typical embodiment of Xiang-thinking. Xiang is by no means a dispensable standard in Western translation studies. First of all, according to the conventional opinion we divide the development of Western translation studies into traditional, linguistic and cultural studies stages. After the relation between translation theories and Xiang at different stages is discussed respectively, the chapter concludes that’’Xiang" is an important standard in the traditional and linguistic stages of occidental translation studies, and the cultural school has suffered from fierce criticism for losing such a standard. Secondly, it is further justified that Western translation theories pay attention to Yi Xiang conveyance as well with Pound as a representative. Finally abundant vivid metaphors in Western translation studies offer another proof for a universality of Xiang-thinking in both Chinese and Western learning. To sum up, Xiang plays a fundamental role both in Chinese and Western translation, especially in the former.Chapter Four conducts a reexamination of translation ontology from the perspective of Xiang. First of all, it gives a clear definition of translation ontology, namely to discuss what the everlasting content that makes translation as translation is, or more directly what translation is on earth. Then a critical evaluation towards the ontology of translation in the three stages is carried out, which reveals that the ontology of translation is viewed as the conversion between two languages both in traditional and linguistic stages. The single difference is that the former resorts to the experience, inspiration and instinct of the translator himself while the latter based on modern linguistics shows some feature of scientization, quantification and rigorousness. It is proposed in this chapter that although language conversion does constitute an integral part of translation, it will surely bring about numerous problems if only regarding translation as language conversion, a very physical activity, for example, a closed theoretical system, an "equivalence" translation view and an inferiority of translator. Due to these three defects, translation studies in traditional and linguistic stages can’t present an objective description of translation reality. On the contrary, with an attempt to overcome the closedness of the theoreticcal system, the cultural school bends over backwards and expands the extension of translation to infinity, misleading translation studies onto a metaphysical or illusory road and finally denying translation itself. In light of the fact that no objective and proper description concerning translation has been provided by the traditional, linguistic and cultural schools, we are pondering over whether there is a theory that for one thing bears relation with language itself and for the other, takes a full consideration of cultural factors as well, or is there an intermediate way between physical (only language conversion) and metaphysical (pan-cultural studies) ones? Correspondingly, Xiang-ontology comes into our view, which for one thing, depends on language and for the other, takes the cultural factors during Xiang transformation into full considerations. Consequently such a theory can not only coordinate the relation between linguistic and cultural schools, but also give a better description and interpretation of translation phenomena so that appropriate instructions can be created for translation practice.Chapter Five is mainly concerned about epistemology of translation, namely to take a reexamination of some basic problems under the framework of ontology of Xiang. Three pairs of contradictions are discussed:whether translation is possible or not; what translation is, a science or an art or both; what the focus of translation is, form or spirit.(1) With critical analysis, the author believes that all previous discussions about translatability have been established upon the basis of equivalence theory. To label "equivalence" as a set of translation standard, however, means to express an artistic issue with a scientific term. The contradiction between the scientific nature of equivalence and artistic requirement of translation proves to be the deep root for numerous contradictions in the perception of translatability. In the view of the fact that translation is the transformation of Xiang between different languages and translation studies under Xiang-ontology pursues no equivalence but Xiang, it can be concluded that translation under the framework of Xiang-ontology is feasible, the transformation between different Xiang (Yi Xiang, Wu Xiang) can be realized and different versions merely vary in the degree of Xiang (similarity) to source text.(2) As for the issue whether the essence of translation is scientific or artistic, three different opinions are available:science, art, both science and art. With comprehensive inspection, it can be seen that the theoretical basis for viewing translation as science is structural linguistics which can not be used to satisfactorily explain literary translation and thus suffers from numerous defects; to consider translation as an art means the ignorance of the scientific factors in translation and thus certain imperfection is unavoidable; to classify translation into the category of both science and art fails to clarify their relative priority between scientificity and artistry in translation, and thus could not reflect the essence of translation either. According to Xiang ontology, however, we hold that translation is artistic in nature but meanwhile carries with some features of science.(3) Form and spirit have been a heatedly discussed issue for a prolonged time. With a view to Xu Jun’s opinion, an analysis of the discussion is conducted in this chapter. It is believed that the discussion about form and spirit is the product of the fact that traditional translation theories have regarded translation as a linear conversion from one language to another. Under the framework of Xiang ontology, both form and spirit are elements to construct Yi Xiang. Only when thoroughly mastering the two factors and forming the Yi Xiang of the original, and transforming it into the target text finally, can a translator really grasp the essence of translation. Chapter Six focuses on translation thinking. Translation thinking is an important aspect of translation studies, and the classification of thinking categories varies with different standards. In this chapter, in light of the opinions of Qian Xuesen and Zhang Xianglong, translation thinking is divided into two kinds, namely concept thinking and Xiang-thinking. Traditionally, it is universally recognized that the thinking mode of translation should be conceptual, whose losses and gains are critically analyzed in this chapter. It is implied that featured with ready-madeness, substantiality and objectivity, concept thinking plays a remarkable role in translation, especially in technical translation. Nonetheless it is far from the single thinking mode, especially in literary translation. This chapter introduces Xiang-thinking into translation studies for the first time, which, just contrary to concept thinking, is featured with non-ready-madeness, non-substantiality and non-objectivity. And it happens that literary works share the three features of Xiang-thinking as well, which is eloquently proved in the chapter. Conclusively, literary translation is supposed to mainly depend upon Xiang-thinking instead of concept thinking. The introduction of Xiang-thinking into translation studies will cast profound influence on the reconsideration of translation thinking mode.Finally a conclusion is reached that the major contributions of this dissertation lie in proving the close relation between Zhouyi and translation, and reexaminating the ontology, epistemology and thinking mode of translation on the basis of Xiang. Specifically speaking, it smashes the limitations of simply considering translation as conversion of language and culture, and makes a breakthrough in redefining translation ontology as the transformation of Xiang in essence; it reconsiders three pairs of contradictions in translation epistemology; it introduces the concept of Xiang-thinking to translation and confirms its importance, especially in literature translation. At the end, it is indicated that of great significance as such a tentative study is, it suffers from some limitations and thus proposes corresponding suggestions for further exploration.