Overview of Translation Theory in China

Browsing through the historical theories of translation, it is not difficult to find that China's translation theory has its own unique characteristics and style, standing out distinctly in the field of translation. The practice of translation or interpretation can be traced back to ancient times in China. In the "Book of Rites: The Royal System," it states: "In China, there are diverse peoples—barbarians, savages, tribes, and nomads... They speak different languages and have different desires; to fulfill their aspirations and communicate their wishes." However, at that time, communication was limited to verbal exchanges, which can be likened to what we now refer to as oral interpretation.

The recorded translation activities in China, according to scholar Zhang Bingsen, began with poetry translation during the pre-Qin period. The endeavor of translating scriptures spanned over a thousand years from the late Han Dynasty to the early Song Dynasty, reaching its peak during the Southern and Northern Dynasties, marking the first significant period of translation in Chinese history. Each subsequent dynasty has developed its own translation style. Lu Xun commented on Yan Fu's translations, suggesting that Chinese translations of Buddhist scriptures during the late Han were straightforward, while the Six Dynasties had indeed become "elegant," and the Tang Dynasty primarily focused on "faithfulness." This statement broadly summarizes the three schools of translation prevalent at the time: literal translation, free translation, and new translation.

When discussing modern translation theory, the most influential concept is undoubtedly Yan Fu's principle of "faithfulness, expressiveness, and elegance." He explicitly proposed these three criteria as the “model for translation” and provided detailed explanations. First is "faithfulness," which requires the translated text to convey the original meaning without deviation, recognizing the challenge in achieving this. Second is "expressiveness": "If a translation is faithful but not expressive, it cannot truly be called a translation." Finally, "beyond faithfulness and expressiveness, one must also seek elegance. This not only aims for greater reach but also entails a precise understanding of subtle meanings, employing traditional Chinese grammar and syntax for expressiveness; adapting to contemporary language norms may compromise elegance." Yan Fu's "faithfulness, expressiveness, and elegance" has been regarded as the "golden rule of translation," serving as the sole standard for evaluating translated texts and pioneering modern translation studies.

After the Xinhai Revolution, the May Fourth Movement and the New Culture Movement ushered in a new era of vernacular literature and translations. During this period, the number of translated works surged, expanding the genres to include novels, poetry, essays, plays, and literary theories. The correspondence between Lu Xun and Qu Qiubai in 1931 and 1932 significantly contributed to the development of translation theory. They made many constructive contributions regarding fundamental issues like the nature and methods of translation, translation criticism, and the role of translation in the history of modern literature, while also clarifying the dialectical unity of faithfulness, expressiveness, and elegance. Over the following half-century, numerous scholars, including Ai Siqi, Zhu Guangqian, and Lin Yutang, attempted to offer new interpretations of these principles. As society progressed and language evolved, people's understanding of faithfulness, expressiveness, and elegance deepened, leading to an ongoing evaluation of this translation standard.

Since the liberation, the amount of translation theory proposed in this period has greatly surpassed that of previous eras, with a depth of inquiry and breadth of topics explored far exceeding earlier discussions. Concepts such as "spiritual resemblance" and "transformative realm" emerged during this period and are frequently cited in contemporary translation theory. From a certain perspective, "spiritual resemblance" and "transformative realm" represent a breakthrough and development beyond "faithfulness, expressiveness, and elegance," while also serving as a form of critique. Throughout the history of Chinese translation theory, the evolution of translation thought has followed a spiral pattern, progressing while also selectively discarding earlier ideas, with each layer building upon the last, and each cycle elevating the discourse further.

Translation serves to introduce foreign cultures and sciences, yet our predecessors did not fully adopt Western standards when establishing translation criteria. Translating between two languages is indeed a complex task, involving not just linguistic differences, but also divergent cultural traditions. The translation process is not merely about language; it is a fusion of two distinct cultures. Therefore, translation theories that work well in other countries may not necessarily align with China's translation practices. Our predecessors have laid the foundation for a basic translation theory system suitable for our country. We should strive to create new perspectives, remain open to learning, excel at summarizing, and continuously explore to advance China's unique translation theory.

◀️：Cultural Differences in Chinese and Western Food

▶️：Handling Long Sentences in Translation from Foreign Languages to Chinese