What is Translation: A Spectrum of Theories on Translation

Although translation is often considered a niche profession, it frequently sparks interest and discussion among people. From the multitasking of simultaneous interpreting to the artistry of literary translation, both insiders and outsiders hold varied understandings of translation, resulting in a flourishing of perspectives and ongoing debates. This article will briefly outline the development of translation theory in China, drawing on the history of Chinese translation, in hopes of providing some insights for readers.

The history of Chinese translation can be broadly divided into four periods: the period of scripture translation from the Eastern Han to the Northern Song dynasties; the period of Western learning translation from the Ming dynasty to the May Fourth Movement; the period of Marxist-Leninist, Soviet, and other foreign literature translation from the May Fourth Movement to the founding of New China; and the period of increasingly refined translation practices from the founding of New China to the present day. In the late Qing dynasty, Yan Fu proposed the "faithfulness, expressiveness, and elegance" (信达雅) standard for translation, which has had a profound impact on later translation work. "Faithfulness" refers to loyalty to the original text, "expressiveness" to being understood by the audience, and "elegance" to fidelity to literary language. However, "elegance" is often misunderstood as mere linguistic grace, leading to praise for translations that overly adhere to classical Chinese styles. The essence of "elegance" actually lies in appropriateness of expression, with the specific style determined by the original text rather than an uncritical pursuit of sophistication.

From the period of the May Fourth Movement to the founding of New China, the vernacular movement gained momentum, and vernacular Chinese gradually dominated translations. Prominent translators during this time were often writers themselves, such as Yu Dafu, Liang Shiqiu, Zhou Zuoren, Lu Xun, and Fu Lei. These translators facilitated the introduction of Marxism and a wealth of literary works, profoundly influencing modern Chinese cultural development.

It was precisely during this time of revival and anticipation that various translation theories began to emerge. Upholding Yan Fu's "faithfulness, expressiveness, and elegance," Mr. Qian Zhongshu introduced the concept of "transcendental realm" (化境), suggesting that translation should not exhibit awkwardness due to linguistic differences while fully preserving the original flavor. However, this remains an ideal state, as translations inevitably lose some information, making complete transcendence impossible. Subsequently, Mr. Fu Lei proposed the "spiritual resemblance" (神似) theory, emphasizing that translation should resemble the original in spirit rather than form, focusing more on free translation while ensuring grammatical correctness. Yet, both of these notions are somewhat vague and, rather than being strict theories, they resemble personal reflections of the two scholars.

For further exploration, readers may refer to Mr. Wang Bingqin's "A History of Translation Thought in 20th Century China," as well as discussions on translation found in essays such as Mr. Yu Guangzhong's "Translation is the Great Way."

Translation serves as a process of bringing foreign culture back to one's own country and carrying domestic culture to the world. It represents not just a conversion between two languages but also the collision and fusion of two cultures. Therefore, each country possesses its unique translation theories. Based on existing theoretical frameworks, translators should continue to learn and constantly summarize their experiences to contribute to the development of new theories.

◀️：The Expressive Effect of Translation

▶️：Finding the right target audience - an important audience for translation