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1、安康学院毕业论文(设计)学生诚信承诺保证书本人郑重承诺：英语教学中学习与研究的相互促进毕业论文（设计）的内容真实、可靠，系本人在 邓雪玲 指导教师的指导下，独立完成。如果存在弄虚作假、抄袭的情况，本人愿承担全部责任。学生签名：年 月 日基于功能对等理论英汉谚语翻译及文化缺失现象的研究沈 保 佳（安康学院外语系，陕西安康，725000）摘 要：谚语是熟语的一种。是流传于民间的比较简练而且言简意赅的话语。多数反映了劳动人民的生活实践经验，而且一般都是经过口头传下来的。它多是口语形式的通俗易懂的短句或韵语。谚语可称得上是语言中的精华，但是在英汉互译过程中，谚语由于其承载的文化信息和其约定俗成的意思，

2、经常会给译者带来一定的理解困难或理解错误。虽然，在功能对等翻译理论的指导下，我们可以按照功能对等理论翻译原则译出大多数谚语的近似对等意思，但在翻译这些谚语的同时有时会失去了源谚语所要传递的文化信息。本文将从谚语的来源，功能对等理论，及在此理论下英汉谚语的翻译等方面进行研究，从而提醒译者在运用功能对等翻译理论翻译谚语时应避免产生文化缺失现象，尽可能地使译文达到传递民族文化信息的目的。关键字：功能对等理论，英汉谚语翻译；文化缺失现象On Functional Equivalence Theory of Proverbs Translation and culture lossA Study on

3、proverbs translation from Functional Equivalence Theory(请做参考)Shen BaojiaAbstract: Proverb is a kind of sayings. Proverb is made up of the concise and comprehensive words which win a great popularity among the folk lives. The most of them reflect the lives and experience of the laboring people gained

4、 from practical activities. They are inherited from generation to generation orally. So they are mostly spoken in the form of easy phrases or rhymes. Proverbs are the precious fruits of the language. However, translators are always making some errors or misunderstandings on translation of proverbs d

5、ue to their own cultural information and fixed conventions. Based on the functional equivalence translation theory, we can translate the basic meaning of such proverbs approximately, but unfortunately, we fail to transfer those proverbs cultural information into translation at the same time. This ar

6、ticle will do research on the source of proverb, the functional equivalence translation theory and translation of proverbs, and so on, for purpose of reminding the translators of the cultural information loss in the use of functional equivalence translation theory so that they can avoid making mista

7、kes of cultural transmission on proverbs translation. In this way, we will have a better translation which is more identified with the original meaning.Key words: source of proverbs; Functional equivalence theory; translation of proverbs; culture loss摘要里红字部分需要修改，请思考你的文章主要研究主题是什么，切忌研究主题过泛过多。1. Introd

8、uctionBoth English and Chinese are highly advanced languages which bear a great number of proverbs. They are the treasures created by our human beings over the history. They reflect many precious doctrines and qualities concluded by all walks of life. A proverb combines to certain cultural informati

9、on which reflects the variety information, such as the geography, economics, and politics and so on at that period time. For example, in Chinese proverbs, here is “庄稼一枝花,全靠肥当家” it reflects the importance of the fertilizer to agriculture. At the same time, it reflects the conditions of China where pe

10、ople are highly depending on the crops as their living resource. In English proverbs, “Every Dog Has His Day”. As we know, Chinese people usually regard dog as the vicious animal, and they always compare dog to the bad or miserable. As a matter of fact, dog is used with a disapproving meaning in Chi

11、nese culture. However, dog is a kind and loyal animal in English lives, it is always compared as a good thing. So what does a proverb mean? A proverb (from Latin: proverbium) is a simple and concrete saying popularly known and repeated, which expresses a truth, based on common sense or the practical

12、 experience of humanity. They are often metaphorical. (From free encyclopedia, Wikipedia) And in Chinese version from辞海,谚语是高度概括实践经验，可以指导人们行动的口头语。诞生于上古社会。多为民间作品，亦有文人之作。如“工欲善其事，必先利其器”， （现代汉语辞海，延边人民出版社，1975）Therefore, we can make a conclusion that in both English and Chinese, proverb is created by ordi

13、nary people, which is popular among people over the times, and conveys a short, concise and persuasive message to make peoples life better. Moreover, it is easy to remember and helpful to peoples lives. As we know, “no smoke without fire” everything has its origins. According to Wikipedia, Proverbs

14、are often borrowed from similar languages and cultures, and sometimes come down to the present through more than one language. Both the Bible (Book of Proverbs) and Medieval Latin have played a considerable role in distributing proverbs across Europe, although almost every culture has examples of it

15、s own. But Chinese proverbs are created mainly by Chinese with its own cultural information. Thus, I would like to search the origins both English and Chinese proverbs as follows.1.1 The influence of agricultural activitiesProverbs are created in early times before the industrialized society, most s

16、ocieties were still in agricultural stage, and so many proverbs are related to the agricultural activities over the different period both in English and Chinese culture. For example, “make hay while the sun shines”, Due to the weather conditions, Britain is plenty of rain, so sunshine is very import

17、ant to the farmers and ordinary people, so every man or woman can have a same empathy even without knowing the same phrase or patterns. Because many people finally find this proverb that can exactly and easily express their feelings and experience after many trials and errors, so they just remember

18、and pass it onto next generation. So does the proverb: “Dont put all your eggs in one basket.” It comes from a common sense of the agricultural products trade. There are same origins in Chinese proverbs, for example, “有收无收在于水,多收少收在于肥!” It means that both water and fertilizer are important to a good

19、agriculture. “人误地一时,地误人一年.” It means that peoples attitude toward the agriculture will determine their harvest of next year. Moreover, many agricultural activities are limited by the local geography, which influence on the proverbs. For instance, the Great Britain is an island, and it enjoyed an adv

20、anced seamanship in history, so many activities are related to the sea, and many proverbs have the close contacts with the sea and boats. “Spend money like water,” (English-Chinese proverbs, Gao Lanying, 2002.9, 322)” “Hoist your sail when the wind is fair”; “Living without an aim is like sailing wi

21、thout a compass.” “He that would sail without danger must never come on the main sea.” But China is a continent country; so many activities are related to the soil and fields, such as, “大路朝天，各走一边” A main road being towards the sky, any person can choose to walk on either side of it. The deeper meani

22、ng is each one should mind his or her business. “道不同不相为谋” Those who go different ways cannot take one another to heart. Therefore, agricultural activities are one of most important sources of the proverbs both in English and Chinese culture.1.2 The influence of customs and conventionsDifferent natio

23、ns have different customs and conventions. These differences reflect in their language, of course, and in the proverbs of these nations. For example, in western culture, people tend to compare cat to a vicious woman, however, Chinese people seem to prefer to compare a cat to a lazy and gluttonous ch

24、ild. In English culture, people regard fox as a cunning and tricky animal which is difficult to deal with. For example, “when the fox preaches, then beware your geese.”（遇上狐狸说教，当心鸡鹅被盗）But in Chinese culture, people tend to use a image of fox to compare a cunning and beautiful woman who is good at tak

25、ing advantage of her beauty to subvert a states peace and regime, or some ones tricks are revealed at last. For example, “凭尾巴抓狐狸”(the tail does often catch the fox.) or “狐狸尾巴藏不住”（Evils cannot be covered up.）(A Dictionary of Chinese Idiomatic Expressions with English Translations, Shanghai Education

26、Press,2006,272) “飞跑的狐狸证明自己有罪” (The fox who flies proves himself guilty.) In English culture, people think that it is terrible bad to let your horse be lost owe to its importance to you, on the contrary, people think that it does not matter to lose his horse, may be the missing horse can bring luck t

27、o him in Chinese culture. For instance, in Chinese culture, here is “塞翁失马，焉知非福” (Just like the old frontiersman losing a horse, who knows but that which seems a misfortune may prove a blessing in disguise). But in English culture： “Better lose the saddle than the horse.” (宁可丢鞍，不可失马)； “It is good to

28、go afoot with a horse in hand.”（有马牵在手，步行最悠闲）。Therefore, a nations conventions and customs are playing an important role in forming its own proverbs, and different nations vary greatly on the same objects.1.3 The influence of religion and mythologyReligious belief has strong influence on a nations cu

29、lture and is one of important factors of peoples spiritual life. But different nations vary greatly in their beliefs, so these differences often reflect in their life styles, especially in proverbs of their language. In Chinese culture, peoples belief is based on three religions: Buddhism, Taoism an

30、d Confucianism. So there are a great number of Chinese proverbs related to those three religions. In Buddhism, people stress that only people stop doing bad things can they become a Buddha or immortal. And Buddha enjoys the highest position in their faith, for example,“不看僧面看佛面”（If you wont do it for

31、 the monks sake, do it for the Buddhas sake.） “放下屠刀，立地成佛” （to lay ones butcher knife and suddenly become a Buddha.）In Taoism culture, there are many practical philosophical methods. They reflects the philosophical method of movement, for instance, “柔能克刚，弱能制强” （Softness can overcome the hard, and the

32、 weak can defeat the strong.） “福无双降，祸不单行” （Blessings never come in pairs and troubles never come singly.）In Confucianism culture, there are many theories on how to adjust the relationship among different class so as to have a harmonious life with the surroundings. “己所不欲，勿施于人” （Dont do to others what

33、 you dont like others to do to you.） “既来之，则安之” （Since you are here, youd better relax.）(A Dictionary of Chinese Idiomatic Expressions with English Translations, Shanghai Education Press,2006)However, in English world, many proverbs are related to Bible which tells the birth of the world, human being

34、s and all creatures created by God. Bible is the highest doctrine in Christian world. And God enjoys the highest position in the universe. So there are many proverbs from Bible. For instance, “God makes and man shapes” ( 上帝创造人，衣着美化人) “God never shuts one door but he opens another”(天无绝人之路) “God and p

35、arents, and our master, can never be requited”(上帝，父母和老师的恩情是报答不尽的) (Dictionary of English proverbs in Current Use, Shaanxi Peoples Press, 157) At the same time, there are a number of proverbs from Greek mythology in English world. For example, “ an apple of discard” (斗争之源)，“swan song”(最后的杰作)“A Penelo

36、pes Web”（永远做不完的工作）However, in Chinese proverbs, there are a few ones from Chinese mythology, such as “猪八戒照镜子” a hog（a character in Journey to the West） is looking into a mirror. “猪八戒倒打一耙” （Hog is striking backwards with his rake-to make unfounded counter- charges.）(A Dictionary of Chinese Idiomatic

37、Expressions with English Translations, Shanghai Education Press,2006)Thus, we can find that there are many proverbs bounding to the different nations religions and related mythologies. Each proverb has its own special cultural information.1.4 The influence of historical events and literature worksTh

38、ere are many proverbs from historical events and literature works. In China, many proverbs are related to the historical figures, events and literature works as same as those in western world. For example, in ancient three kingdoms of china, there is a wise man who was a great genius at war. Here ar

39、e proverbs related to him. “三个臭皮匠，顶个诸葛亮” （Three cobblers with their wits combined are equivalent to Zhuge Liang, the master mind.）It stresses the great wisdom from common people. “三请诸葛亮” （ to invite sb three times, like inviting Zhuge Liang- to invite sb earnestly and repeatedly.）It refers to ones e

40、arnest efforts to invite or consult someone for a certain purpose. In Chinese literary, “桃李不言，下自成蹊” (from Shih Chi written by Sima Qian, Han dynasty.) ( Though peach and plum trees do not speak, a path is worn beneath them./ a man of true worth attracts admiration.) “堂屋里挂草帘，不是画”（from The scholars wr

41、itten by Wu Jingzi, Qing dynasty.）It means what sb said is nonsense. At the same time, there are the same ways of forming proverbs in English world; there is a wide range of proverbs in Shakespeares works. For example, “The entire world is a stage.”（世界就是一台戏）； “Have is have.” (到手的东西才算数)； “It is a wis

42、e father that knows his own child.” (聪明的父亲才了解自己的孩子) But there is not only one source of proverbs from English World, and many from other nations, especially in literary. For instance, in Russia novelist, Tolstoys works Anna Karenina, “All happy families resemble one another, every unhappy family is

43、unhappy in its own way.”（幸福的家庭彼此相似，不幸的家庭各有不幸）And English proverb borrowing from France, “Do not put the cart before the horse.” (不要本末倒置) (Dictionary of Proverbs in Current Use, Shaanxi peoples Press) So these proverbs contain a wide range of their unique cultural information, we can not be too caref

44、ul to English prtranslate them in the different language.Therefore, proverbs are the precious fruits of language with the different origins and backgrounds, which cause the difficulties in translation. As for this fact, we should attach a great attention to the methods on proverbs translation. 2. Fu

45、nctional Equivalence theory2.1 The Development of Functional EquivalenceEugene A. Nida, the proposed of the theory, has been a pioneer in the fields of translation theory and linguistics. His translation theory has exerted a great influence on translation studies in Western countries. His works on t

46、ranslation set off the study of modern translation as an academic field, and he is regarded as “the patriarch of translation study and a founder of the discipline” (Snell-Hornby 1988:1; Baker 1988:277). Before Nida put forward his translation theory in the 1960s, there was a tendency in translating,

47、 i.e. the emphasis on technical accuracy and literalism, which had a very negative effect on Bible translations in the 19th century. Most English versions of Bible at that time, adopting the 16th century forms, were only popular with theological “ponies”, but never popular with the Christian communi

48、ty of English-speaking people for their bad performance in communicating effectively. Here comes the creation of “dynamic equivalence” from Nida.Nidas theory of dynamic theory is his most notable contribution to translation studies. The concept is first mentioned in his article “Principles of Transl

49、ation as Exemplified by Bible Translating” (1959) as he attempts to define translation. Later, the expression “dynamic equivalence” is superseded by “functional equivalence” in his work From One Language to Another (1986, with Edward). However, there is essentially not much difference between the tw

50、o concepts. The substitution of “functional equivalence” is just to stress the concept of function and to avoid misunderstandings of the term “dynamic”, which is mistaken by some people for something in the sense of impact. Since then, functional equivalence has been widely adopted by many translato

51、rs and has been successful, although there are many questions and challenges against it. 2.2 Functional Equivalence theoryAs I mentioned in above, functional equivalence theory is stemmed from dynamic equivalence theory, without much essential distinction between them. The acquaintance of dynamic eq

52、uivalence is a must in order to understand what functional equivalence is. In Nidas influential work Toward a Science of Translating (1964), he postulates dynamic equivalent translation as follows:“In such a translation (dynamic equivalent translation) one is not so concerned with matching the recep

53、tor-language message with the source-language message, but with the dynamic relationship, that the relationship between receptor and message should be substantially the same as that which existed between the original receptors and the message. (1964:159)” Then in his 1969 textbook The Theory and Pra

54、ctice of Translation, dynamic equivalence is defined “in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (1969:24). About 20 years later，he restated his idea about dynamic equiv

55、alent translation together with Professor Jin Di in On Translation (1984:124) as follows: “The dynamic character of such a translation depends upon a comparison of two relations. That is to say, the relation of target language receptors to the target language text should be roughly equivalent to the

56、 relationship between the original receptors and the original text. It is this double relationship which provides the basis for the dynamic equivalence. (2008:25)”Accordingly, the dynamic-equivalent translation can be simply defined as “the closest natural equivalent to the source-language message”,

57、 which covers the following critical factors:1) Equivalent, pointing to the source-language message2) Natural, pointing to the target language3) Closest, combining the two orientations togetherTherefore, the term “functional equivalence” embodies the essential spirit of Nidas theory, which highlight

58、s the same impact the message has on the target language and the source language reader. By functional equivalence, Nida refers to the equivalence first in terms of meaning and second in terms of style. Nida also holds that the degree to which the receptors of the message in the receptor language re

59、spond to the target-language translation should be the same as the degree to which the receptors in the source language respond to the source-language translation. I think the two points above are in effect the same because when the target-language translation and the source-language translation are

60、 functionally equivalent in meaning and style, the degree to which the receptors of the message in the receptor language respond to the target-language translation is surely the same or almost the same as the degree to which the receptors in the source language respond to the source-language transla

61、tion.In Language, Culture and Translating (1993), Nida has further divided “functional equivalence” into categories on two levels: the minimal level and the maximal level. The minimal level of “functional equivalence” is defined as “The readers of a translated text should be able to comprehend it to

62、 the point that they can conceive of how the original readers of the text must have understood and appreciated it” (1993:118). The maximal level is stated as “The readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did” (

63、1995:224). The two definitions of equivalence reveal that the minimal level is realistic, whereas the maximal level is ideal. For Nida, good translations always lie somewhere between the two levels. It can be noted that “functional equivalence” is a flexible concept with different degrees of adequac

64、y. Finally we can make a conclusion that functional equivalence, sometimes also called dynamic equivalence, is a translation method in which the translator gives priority to the expression of the ideas of the writer in the source language rather than the words and forms. The most important point to

65、achieve functional equivalence is to translate as naturally as possible, irrespective of the limits of the words and the forms.3. Application of Functional Equivalence in Translating proverbs What I discussed above, we know that Functional Equivalence needs translator to find the closest natural equivalent to the original works. And when we translate the proverbs, we need to take the three important factors into consideration; they are on translation of pr