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1、 畢 業(yè) 設(shè) 計(jì)(論文) 設(shè)計(jì)（論文）題目：Study on Culture and Translation of English and Chinese idioms from the Perspective of Cooperative Principle 從合作原則角度看英漢習(xí)語(yǔ)文化與翻譯

2、 學(xué) 院 名 稱： 外國(guó)語(yǔ)學(xué)院 專 業(yè)： 英語(yǔ) 班 級(jí)： 072 姓 名： 陳俊杰 學(xué) 號(hào) 07407010245 指 導(dǎo) 教 師： 周雙娥 職 稱

3、 副教授 ABSTRACT With the growing of economic globalization, the world is more connected with cultural exchanges increased all over the world. People are eager to learn new things from foreign countries. However, People can communicate with others in an effective way by spoken or written th

4、e same language. As idioms are important as component parts of languages, it become more important in language study. Therefore, there are many differences between China and English-speaking countries in cultural background, customs, geography , style of language, religions belief and so on. Researc

5、h of Cultural and Translation between English and Chinese is particularly important. This paper is devoted to make a study of English and Chinese cultural differences and idioms translation through the cooperative principles, in order to understand English and Chinese culture better, and this study

6、may be benefit to translation of English and Chinese idioms.。 摘 要 隨著經(jīng)濟(jì)全球化的發(fā)展，各國(guó)間的聯(lián)系日益加深，文化間的交流也日益緊密。人們開(kāi)始迫切地想要了解國(guó)外的一切新奇的事物，作為人們彼此了解交往最直接最有效的手段當(dāng)然非語(yǔ)言莫屬，而習(xí)語(yǔ)作為語(yǔ)言中的一個(gè)重要組成部分，自然成為語(yǔ)言研究的一個(gè)要點(diǎn)。由于各國(guó)間文化背景、生活習(xí)俗、地理環(huán)境、語(yǔ)言風(fēng)格、宗教信仰等不盡相同，英漢習(xí)語(yǔ)文化對(duì)比與翻譯的相關(guān)研究就顯得尤為重要了。本文試圖借助語(yǔ)用學(xué)合作原則的相關(guān)理論，對(duì)英漢習(xí)語(yǔ)的文化差異與翻譯作一些探索，以期能更好地理解英漢習(xí)語(yǔ)文化，更

7、貼切地進(jìn)行英漢習(xí)語(yǔ)的翻譯。 Key words: Idiom, translation, cooperative principles 關(guān)鍵詞: 英漢習(xí)語(yǔ), 翻譯， 合作原則 CONTENTS Introduction……………………………………………………………..1 1.Concept of Language and Culture…………………………………...2 1.1 The Definition of Grice’s Cooperative Principle…………………………….2

8、 1.2 The Definition of Language…………………………………………………...3 1.3 The Definition of Culture……………………………………………………...3 1.4 Interactive Relationship of Language and Culture………………………….4 1.5 Divergences of Language and Culture ………………………………………4 2.Culture of English and Chinese idioms……………………………...6 2.1. Idio

9、ms and Culture……………………………………………………. ……..6 2.2 The Fundamental Features of English and Chinese Idioms………………...6 2.2.1 National Characteristics…………………………………………………………….6 2.2.2 Different Geographical Conditions…………………………………………………6 2.2.3 Different Historical Backgrounds…………………………………………………..7 2.2.4 D

10、ifferent Cultural Heritages………………………………………………………..7 2.2.5 Different Religious Beliefs…………………………………………………………..8 2.2.6 Different Social Customs……………………………………………………………8 3.Translation of English and Chinese idioms with the Cooperative Principle………………………………………………………………...10 3.1 Translation of English

11、 and Chinese idioms with the Quality Maxim........10 3.2 Translation of English and Chinese idioms with the Quantity Maxim.....10 3.3 Translation of English and Chinese idioms with the Relation Maxim..…11 3.4 Translation of English and Chinese idioms with the Manner Maxim.......11 Conclusion…………

12、…………………………………………………...13 References ……………………………………………………………...14 Introduction As the world is more connected with cultural exchanges increased all over the world. people are eager to learn new things from foreign countries. However, to communicate with others the first thing we should learn i

13、s language. Idioms is one important part of language, and learn the idioms may be benefit to the study of language. Therefore, there are many differences between China and English-speaking countries in cultural background, customs, geography , style of language, religions belief and so on. research

14、of Cultural and Translation between English and Chinese is particularly important. This paper attempts to cooperate with English and cultural differences and translation for some exploration through the principles of cooperative pragmatic theories, in order to better understand English and Chinese c

15、ulture, and benefine for translation of English and Chinese idioms. This thesis falls into five parts. The first part is introduction, which gives a brief introduction to the whole paper, including the the purpose of the thesis and the framework of it .The second part is devoted to introduce some

16、concept about cultural and translation. The third part is devoted to introduce the culture of English and Chinese idioms. The fourth part is devoted to introduce the translation of English and Chinese idioms. The last part is conclusion which gives summary to the main idea and the conclusion of the

17、whole paper. 1.Concept of Language and Culture 1.1. The Definition of Grice’s Cooperative Principle In order to examine the Cooperative Principle,we will first outline briefly the basic concepts behind the CP and Maxims.Previous work by Austin(1962)

18、and Searle(1969)had largely been concerned with the relationship between direct and indirect speech acts,and the concept that you could‘do’things with words:language is as much of an action as opening a door or closing a window.These proponents of the Use theory had moved away from the truth values

19、approach,and the reliance on sense and reference as the source of meaning(e.g. Frege&Russell).There was also a growing interest in the meaning of utterances rather than just sentences.It had been noted that at the discourse level there is no one-to-one mapping between linguistic form and utterance m

20、eaning.A particular intended meaning (which could be produced via a direct speech act)can in fact be conveyed by any number of indirect speech acts.Grice is concerned with this distinction between saying and meaning.How do speakers know how to generate these implicit meanings,and how can they assume

21、 that their addressees will reliably understand their intended meaning?His aim is to discover the mechanism behind this process. (1)A:Is there another pint of milk? B:I’m going to the supermarket in five minutes. In the above example,a competent speaker of English would have little trouble inferr

22、ing the meaning that there is no more milk at the moment,but that some will be bought from the supermarket shortly.Grice posits the CP and its attendant four maxims as a way of explaining this implication process: The Cooperative Principle “Make your contribution such as required,at the stage at w

23、hich it occurs,by the accepted purpose or direction of the talk exchange in which you are engaged”. Grice(1975:45) The Maxims Quantity Make your contribution as informative as is required Do not make your contribution more informative than is required Quality Do not say what you believe to

24、be false Do not say that for which you lack adequate evidence Relation Be relevant Manner Avoid obscurity of expression Avoid ambiguity Be brief(avoid unnecessary prolixity) Be orderly Grice(1975:45-46) He suggests that there is an accepted way of speaking which we all accept as standar

25、d behaviour.When we produce,or hear,an utterance,we assume that it will generally be true,have the right amount of information,be relevant,and will be couched in understandable terms.If an utterance does not appear to conform to this model(e.g. B’s utterance in above),then we do not assume that t

26、he utterance is nonsense;rather, we assume that an appropriate meaning is there to be inferred.In Grice’s terms,a maxim has been flouted,and an implicature generated.Without such an assumption,it would not be worth a co-interactant investing the effort needed to interpret an indirect speech act.

27、 1.2The Definition of Language It is generally accepted that the possession of language distinguishes man from other animals. Definitions of language are not difficult to f nd, but usually scholars make a point of one or two aspects of the language. So far no completely satisfactory definition se

28、ems to have been given. Below are some often quoted ones. Wardhaugh (1977:3) thought that the commonly accepted definition of language was: "Language is a system of arbitrary vocal symbols used for human communication." According to Sapir (1921: 8}, "language is a purely human and non-instinctive m

29、ethod of communicating ideas, emotions and desires by means of voluntarily produced symbols." Homers&Blanc (1989:116, quoted from Xu Lin 1999:9) stated, "Language is a component of culture along with other entities like, for example, values, beliefs and norms." On the basis of the above-mentioned po

30、ints, we may fnd that human language is not an isolated phenomenon but a social activity closely related to social culture, and the existence of language is mainly for the purpose of human communication. It is actually a specific social action and a carrier of information. Words and phrases in daily

31、 communication not only refer to the form of some concept but also are a condensed prototype of huge psychological capacity and emotional coloring, a concentrated deposit of history and culture. There is no doubt that language is inseparable from human society and its culture, It comprises peoples

32、approach to life and their way of living and thinking. La other words, language is often culture-loaded and acts as a transmitter of history and culture. It grows and develops with the growth and development of a society. 1.3The Definition of Culture The concept of culture is faced with sim

33、ilar, if not more complicated problems. Different scholars define "culture" from different angles, so it is difficult to give a widely accepted definition. What has been termed the classic definition of culture was provided by the l9th century English anthropologist Edward Barnet Tylor, who declare

34、d that: "Culture...is that complex whole which included knowledge, belief, art, morals, law, custom, and other capabilities and habits acquired by man as a member of society." That is to say, culture is a kind of life style that the members of a community maintain and pass as relics from generat

35、ion to generation. With the increasing maturity of anthropological science, further reflections upon the nature ol`their subject matter and concepts led to a multiplication and diversification of definition of culture. The definitions of culture ranges from "learned behavior" to"ideas in t

36、he mind," "a logical construct,""a statistical fiction," "a psychic defense mechanism,"and so on (A.L,Krveher&Clyde Kluckhohn, 1978). In the broad sense, culture refers to all material and spiritual treasure human beings have created in their practice. In the narrow sense, culture refers to social

37、ideology and values, experiences and knowledge, language and education, association and government, morals and hierarchy, and so on. (The New Encyclopaedia Britannica,1993). Definition of "culture" has varied a great deal ever since the emergence of anthropology in the 19th Century, and no unanimous

38、 conelu5ion has been drawn so far. 1.4 Interactive Relationship of Language and Culture Language does not develop in a vacuum (Lado, 1964:23). It is both a component of culture and a central network through which other components are expressed. On one hand, language is crucial in interpretin

39、g and classifying humans experience and perception of the world known as culture. Language, as a system of symbols and a vehicle of conveying and exchanging message, bears the task of recording, transmitting and shaping culture. With language, human experience, religion, patterns of values etc, can

40、be handed dawn from one generation to the next. On the other hand, language is influenced and shaped by culture and meanwhile reflects culture. As the fiuit of culture, language grows, extends and flourishes with the enrichment of culture. "Any language, especially the words and the expressions, is

41、influenced and controlled by various cultural elements like social states, religious beliefs, politics, geographical setting, customs and kinship relationship." (Xing, 1990:24). Juri Lotman made an excellent remark about the intimate relationship between language and culture: "No language can exist

42、unless it is steeped in the context of culture, and no culture can exist which does not have at its center, the structure of natural language." (Quoted from Ke wenli, 1993:41). Language and culture interact with each other, so the understanding of a culture requires the understanding of the correspo

43、nding language (the bearer of the very culture) and vice versa. 1.5 Divergences of Language and Culture Philologists and linguists have been interested in the diversity of human language and their cultures since the 18th century (The New Encyclopaedia, 1993). The scholars put forward the idea

44、that different people speak differently because they think differently, and that they think. differently because their language offers them different ways of expressing the world they are in. Common attitudes, beliefs and values are reflected in the way members of the group use language (Kramas

45、ch, 2000}. Language is not a culture-free code, distinct from the way people think and behave, but rather, it plays a major role in the perpetuation of culture, particularly in its printed form. Different people have different cultural patterns.The people sharing the same cultural pattern are

46、attracted to live together. E.H.Hall said in his book The Silence Language that culture differed from each other. Their ways of self-presentation and feeling expressing are not the same. "Culture is the unique Life style of a particular group of people..."(Harris and. Ivloran, 1987). This means cu

47、lture and cultural patterns vary and change. Every ethnic group has its shared culture and this shared culture passes from generation to generation. But divergences exist in accordance with different geographic areas, different social status, personal characteristics and time. "Culture is the contex

48、t within which we exist, think, feel, and relate to others. It is the ‘glue that binds a group of people together..."(Brawn, 1987). It indicated that culture functions as a label indicating an individuals ethnic identity and social status as well as a blueprint that guides the behavior of people in

49、group, helped people to know how far they could go as individuals and wlxat their responsibilities were to the group (Claire Kramsch, 2000). The Chinese culture and English-related culture mentioned in this thesis is thus different cultures. Just as cultures are diverse, languages are inevitabl

50、y diverse. Because of the differences in both cultures and languages, there often arise difficulties in communication between cultures and across cultures. There always exist obstacles in mutual understanding between the participants who belong to different cultures and speak different languages. T

51、hus, communication, especially cultural communication or cultural exchange, is by no means easy. From the analysis of interactive relationship and divergences between language and culture, we can come to conclusion that language and culture are interdependent and inseparable. On one hand, the

52、using and understanding of a language are based on its cultural background. On the other hand, each culture necessarily has some reflection in its language. The difference in culture will be inevitably embodied in different levels of language system. One cannot separate the two without losing the si

53、gnificance of either language or culture. 2. Culture of English and Chinese idioms Both English and Chinese are rich in idiomatic expressions,which are peculiar to the language in question and loaded with the native cultures and ideas. Therefor

54、e, idioms are colorful, forcible and thought-provoking. However, divergence of language and culture exists between English and Chinese idioms, which often results in obstacles in mutual understanding between the English and the Chinese people. This chapter will make a comparison on cultural aspects

55、of English and Chinese idioms. 2.1. Idioms and Culture Just as language and culture are inseparable from each other, so are idioms from a language and culture from which they stern. As the fruit of wisdom, idioms are an effective device for expression. They are often described as a form of speech

56、peculiar to a nation. They are attributed to peoples observation of the world and their participation in gregarious activities; they’re culture-bound, "essentially national in character, and taste of the soil from which they grew"(Smith,1943:278). Accordingly, idioms, born in the soil of a certain

57、culture, are mirrors of that culture. They are indicators of national character, the way people observe, evaluate, and approach nature. So to learn idioms is a must to learn its culture. The acknowledgement of the culture background that gave birth to idioms will help to solve the problem of misunde

58、rstanding of idioms in different language systems such as Chinese and English. As comparative studies on cultural aspects make their differences clear, we can learn languages better from culture, and learn culture better from languages. 2.2 The Fundamental Features of English and Chinese Idioms 2.

59、2.1 National Characteristics English and Chinese idioms are essentially national in character. Their formation sketches the picture of the cultural environment where they were born: historical development, geographical features, religious beliefs, life experiences, science, arts, customs, folkways,

60、 etc. The components of English and Chinese idioms are mostly native elements yr account of their respective cultural environment. "idioms are just like a mirror which can reflect the characteristics of a nation or a culture". (Jiang Lei, 2000: 75). The following is a comparison of national characte

61、ristics of English and Chinese idioms. 2.2.2Different Geographical Conditions Geographical conditions have much to do with the national characteristics of idioms. Every nation is living in a certain natural environment. Therefore, same idioms were born according with the geographical conditions an

62、d ecological environments. For example,Britain is an island country, which has a long history of navigation and therefore a large number of idioms are derived from the sea such as "all at sea", "all hands to the pumps", "hang in the wind", "a big fish in a little pond" and so on. China has long been

63、 a large agricultural country, and an overwhelming majority of the people lives in the rural area, so that a large number of proverbial sayings grow from agricultural activities. For example,“瓜熟蒂落，things will be easily settled when conditions are ripe).“種瓜得瓜，種豆得豆”(as a man sows, so shall be reap),“四

64、體不勤，五谷不分”scan neither do physical work nor distinguish rice from wheat. Many figurative images of English and Chinese idioms are distinctive because of the different geographical conditions and ecological environments. When people express the waste of money, the idiom "spend money like water" is use

65、d in English, while“揮金如土”(“土”Ban s soil) is used in Chinese.English idiom "spring up like rrrushroom" expresses the same meaning as Chinese idiom“雨后春筍”(“筍”means bamboo shoots). 2.2.3 Different Historical Backgrounds The different historical backgrounds of the English and Chinese people with their

66、different legends and anecdotes about historical figures have provided rich and varied materials for their idioms, and have consequently given a national color to idioms in the two languages. For example, Rome and Denmark once occupied England for a fang time, the conquest influenced the English to a certain extent:"Do in Rome as the Romans do" comes from Rome and "Six of one acrd half a daaen of the other" comes from Denmark( Ping Hong&Zhang Guoyang, 1999:28-33). In China,“三顧茅廬”has the m