从意识形态翻译理论来看辜鸿铭的《论语》英译

PAGEPAGE1学校代码：密级：论文编码：上海海事大学sHANGHAIMARITIMEUNIVERSITY硕士学位论文MASTERDISSERTATION从意识形态翻译理论来看论文题目：辜鸿铭的《论语》英译学科专业：外国语言学及应用语言学作者姓名：殷丽指导教师：吴慧副教授完成时间：二零零九年六月论文独创性声明本论文是我个人在导师指导下进行的研究工作及取得的研究成果。论文中除了特别加以标注和致谢的地方外，不包含其他人或其他机构已经发表或撰写过的研究成果。其他研究者对本研究的启发和所做的贡献均已在论文中作了明确的声明并表示了谢意。作者签名：日期：论文使用授权声明本人同意上海海事大学有关保留、使用学位论文的规定，即：学校有权保留送交论文复印件，允许论文被查阅和借阅；学校可以上网公布论文的全部或部分内容，可以采用影印、缩印或其他复制手段保存论文。保密的论文在解密后遵守此规定。作者签名：导师签名：日期：AStudyonKuHung-ming'sEnglishTranslationofLunYufromthePerspectiveofIdeologybyYinLiAThesisSubmittedtotheGraduateCollegeofForeignLanguagesInPartialFulfillmentoftheRequirementsforTheDegreeofMasterofArtsUndertheSupervisionofAssociateProfessorWuHuiShanghaiMaritimeUniversityJUNE2009PAGEivAcknowledgementsFirstofall,Iwouldliketoexpressmydeepestgratitudetomysupervisor,respectableProfessorWuHuiwhohasgiveninvaluableinstructionsandsuggestionsonmylifeandstudyduringmypostgraduatestudy.SheisalwaysreadytohelpoutwithanyproblemsandwillinglytakesthepainofreadingdraftswritteninawkwardEnglish.Herencouragementandinsightfuladviceareindispensabletothebirthofthisthesis.Myheartfeltthanksalsogotootherteacherswhohaveinstructedmeduringmytwoyearsinthisuniversity.Theirusefulinstructionsreallyhavebenefitedmesomuch.IespeciallywanttogivemythankstomydearclassmateaswellasmygoodfriendHuYanforhergeneroushelptomeinthedayswhenIwasnotinShanghai.Ioweanunquantifiable,butreal,debttomybelovedparentsandmyhusbandfortheirunfailingcareandsustainedsupportnotonlyinthepainfulperiodofwritingthisthesis,butalsothroughalltheseyears.Particularly,IammostthankfultomydearmotherwhotookcareofmylittlebabycarefullyduringthoseunforgettabledaysofmyMAstudyandthepainstakingdaysofcomposingthisthesis.TheirloveismypermanentsourceofstrengthwhereverIgoandwhateverIdo.Finally,Ishouldalsothankallmyfriendsandclassmates,whohaveofferedtheirhelpinmythesiswriting,intellectuallyorspiritually.Ifeelsomuchblessedbybeingassistedandcaredbythem.

摘要辜鸿铭（1857-1928）是中国近代名噪一时的学者和翻译家。他精通西方文化和数种语言，但回国后很快折服于中国传统的儒家文化并且致力于儒家文化的传播。他是第一个将《论语》和《中庸》翻译到西方去的中国人。随着各国文化交流的不断发展，中国的儒家文化引起了世界各国学者的关注。在翻译界，辜鸿铭的《论语》英译本也引起了许多学者的研究兴趣。有的致力于对其译文与原文的对比、评论；有的则将其译文与其他译者的《论语》译文进行对比研究；有的则从译者主体性、目的论、多元系统理论或后殖民理论的角度对其进行研究等，而对辜鸿铭独特的《论语》翻译历来是仁者见仁，智者见智。本文在前人研究的基础上，力图用AndreLefevere提出的意识形态与翻译理论来研究这位伟大的翻译家的《论语》译作，彰显其在民族危亡的非常时刻弘扬中国儒家文化所发挥的重要作用。AndreLefevere认为翻译活动不是孤立的，译者受到许多因素的制约，其中意识形态因素在翻译活动中起着至关重要的作用。意识形态因素直接决定着翻译策略的运用、翻译目的、翻译材料的选择等。为了拯救中华民族于危难，为了让西方了解中国、接受中国，辜鸿铭采用了“归化”的策略，使译文符合接受文化的文学规范，便于西方读者的接受，从而成功的让西方社会了解了中国传统的儒家文化。本文共分为五个章节。第一章介绍了本文的研究背景、研究问题、研究方法等。第二章是文献回顾。在这一部分主要是对AndreLefevere的意识形态理论在中西方的发展和《论语》英译本的研究作了简要的回顾。第三部分是本文的理论框架。在这一部分作者对AndreLefevere的意识形态因素与翻译活动作了详细的阐述。第四部分是对辜鸿铭《论语》译文进行了深入的分析，从当时的社会背景分析了他个人的意识形态，并且在AndreLefevere的理论支持下指出了辜译本的最大特点就是采用了完全归化的翻译策略。接着具体列举出了归化手法在译文中的体现，同时也欣赏了辜译本的独特魅力。最后一部分总结性的提出从现在看来他的译作仍然是翻译史上不可多得的佳作，并且辜鸿铭对儒家经典的翻译对当今的翻译工作仍然具有启示作用。关键词：辜鸿铭；《论语》；意思形态；归化AbstractKuHung-ming(1857-1928)wasnotonlyafamousscholar,butaninfluentialtranslatorinmodernChina.AlthoughbeingamasterofWesterncultureandseveralforeignlanguages,hewasutterlyattractedbytheChinesetraditionalConfuciancultureafterreturninghomecountryanddevotedtodisseminationofConfucianculturetotheWest.HewasthefirstChinesewhotranslatedLunYuandZhongYongtotheWest.Withthedevelopmentoftheculturalexchangeamongthecountries,ChineseConfucianismhasarousedscholars'interestallovertheworld.Inthecircleoftranslation,manyscholarsturntheirattentiontothestudyofKu'stranslationofLunYu.Amongthestudies,somearetranslationcriticism;othersarecontrastivestudiesbetweenKu'stranslationandtheoriginalorthestudiesamongdifferenttranslationsbydifferenttranslators;andtheresearchesaremainlybasedonthetheoriessuchasthetranslator'ssubjectivity,skopostheory,polysystem,post-colonialismetc.However,theopinionsaboutKu'stranslationalwaysremaincontroversial.Onthebasisofthepreviousstudy,theauthorattemptstoemployAndreLefevere'sideologicalapproachtheorytoexamineKu'stranslationofLunYuandtorevealKu'sgreatcontributionmadeinthespreadingofChinesecultureatthetimewhenthewholenationwasfacingethniccrisis.AndreLefeverebelievesthattranslationisnotanisolatedpracticeforthetranslatorhastoberestrainedandinfluencedbymanyfactorsduringthetranslationprocess.Amongthem,ideologyisthemostcrucialfactortomanipulatethetranslatorbecauseideologydirectlydeterminesthetranslationstrategy,translationpurpose,translationmaterialsetc.Inordertosavethewholenation,tomakeChinaunderstoodandevenacceptedbytheWest,KuadopteddomesticationstrategytotranslateLunYu,whichmadeiteasierforthewesternerstoknowChineseculture,andhistranslationachievedagreatsuccess.Thisthesisconsistsoffivechapters.ChapterOneintroducestheresearchbackground,researchquestion,researchmethodologyandsoon.ChapterTwoisliteraturereview.Inthispart,theauthorbrieflypreviewsthedevelopmentofideologicalapproachathomeandabroadandthepreviousstudyonthetranslationofLunYuinChina.ChapterThreeisthetheoreticalframework,inwhichAndreLefevere'stheoryisgivenadetailedexplanation,especiallytheideology'sroleintranslation.ChapterFourmakesadeepanalysisofKu'stranslationofLunYu.Withthetheoreticalsupport,wecanconcludethatdomesticationhadanactivefunctioninthetranslationandpromotedtheculturalcommunicationatthattime.Thenthetypicalexamplesofdomesticationinthetranslationareillustrated,meanwhilereaderscanappreciatethecharmofKu'stranslation.Finally,itisconclusivelypointedthatKu'stranslationofConfucianclassicsshouldberegardedasamasterpiecenowadays,whichcanbenefittheundertakingoftoday'stranslationactivityanddeservefurtherresearch.KEYWORDS:KuHung-ming;LunYu;ideology;domesticationContentsAcknowledgements……………………Ⅰ摘要………………….…ⅡAbstract…………...……ⅢTOC\o"1-4"\h\z\uChapterOneIntroduction 11.1ResearchBackground 11.2ResearchQuestions 11.3ResearchMethodology 21.4ResearchSignificance 2ChapterTwoLiteratureReview 42.1TheDevelopmentofIdeologicalApproachtoTranslationatHomeandAbroad 42.1.1TheDevelopmentoftheTerm"Ideology" 42.1.2.TheDevelopmentofIdeologicalApproachtoTranslationintheWest 6TheFormationofIdeologicalApproachinTranslationStudy 6TheFurtherDevelopmentofIdeologicalStudiesinTranslation 7TheStudiesfromDifferentPerspectivesonIdeologicalApproachinTranslation 9NewProgressMadeinTranslationStudiesaboutIdeology 92.1.3TheDevelopmentofIdeologicalApproachtoTranslationinChina 112.2ThePreviousStudiesonTranslationofLunYu 132.2.1ABriefIntroductiontoLunYu 132.2.2CommentariesonLunYu 142.2.3MajorEnglishTranslationsofLunYu 152.2.4ThePreviousStudiesoftheTranslationofLunYu 17TheResearchonTranslationsofCertainTermsinLunYu 17TheComparativeStudiesofDifferentVersions 18ThePreviousStudiesaboutKu'sTranslationofLunYu 18ChapterThreeTheoreticalFramework 203.1TheManipulationSchool 203.2AndreLefevere'sRewritingTheory 223.2.1IdeologyandTranslation 243.2.2PatronageandTranslation 253.2.3PoeticsandTranslation 25ChapterFourTheAnalysisofKuHung-ming'stheDiscoursesandSayingsofConfucius 274.1AnIntroductiontoKuHung-ming 274.2SocialBackgroundandtheDominantIdeologicalOrientation 304.3Ku'sIdeologicalOrientation 324.4ManipulationofIdeologyinKu'sTranslationofLunYu 334.4.1Ku'sPurposesofTranslation 34DissatisfactionwithJamesLegge'sTranslation 34EliminationoftheMisunderstandingofWesternPeople 35DisseminationofChineseCulture 364.4.2Ku'sSelectionofSourceText 374.4.3Ku'sReaderAwareness 374.4.4Ku'sAdoptionofTranslationStrategy—Domestication 39DomesticationManifestationattheLinguisticLevel 42DomesticationattheCulturalLevel 47ChapterFiveConclusion 67Bibliography 69PAGE72ChapterOneIntroduction1.1ResearchBackgroundWiththerapiddevelopmentofthemodernindustrialsocietyandtheincreasingcommunicationamongtheworldcountries,Chinesetraditionalculture,glitteringlikeapearlinthelonghistoryofthehumanbeing'scivilization,attractsmoreandmorescholarsathomeandabroad.ConfucianismasthecoreoftheChinesetraditionalculturestressesthevalueofsocialcohesionandtheimportanceofharmonyamongpeople.AstheimportantConfucianclassicrecordingofConfucius'teaching,LunYucommonlyknowninEnglishTheAnalectsofConfucius,showsitssplendorofmorethan2,500years.Fullofwitandwisdom,LunYuisstillpopulareventodayinChina.However,itsreputationisnotconfinedtohishomecountry.ForalongtimeLunYuhasachievedtheuniversalattraction,whichmakesitbecomeoneofthemostinfluentialbooksintheword.Undoubtedly,thetranslationsofLunYuhaveplayedakeyroleinthedisseminationofChineseculture.Asamatteroffact,therearealargenumberoftranslationsofLunYuathomeandabroad,andtheacademicstudyofthetranslationsofLunYuisalwaysinitsdiversity.KuHung-ming,thefirstChinesescholartotranslateChineseClassicssintoforeignlanguages,madegreatcontributionstodefendingChineseculture.HistranslationofLunYuisveryuniqueanddeservessystemicresearch.1.2ResearchQuestionsInthecentenarycelebrationofBeijingUniversityinApril1998,KuHung-ming,arenownedscholarofthelateQingdynasty,wascountedamongthefamousprofessorsofthepast.HisemploymentofWesternphilosophicallanguageandconceptstointerpretConfucianismisquiteparticularinthehistoryofChineseClassics'stranslation.Whilehisdistinctivepersonalstylecausescontroversialopinionsabouthistranslation.Forexample,LinYutang(林语堂)holdsapositiveattitudetowardsKu'stranslation,believingthat"Ku'stranslationofConfucianclassicsisnotonlyfaithfulbutcreative....HistranslationofConfucianclassicsprofitsgreatlyfromhisdeepunderstandingoftheoriginal."(林语堂，1998:61).However,WangGuowei(王国维)sharplycriticizesKu'sover-generalitytranslationtosomeConfuciantermsandChinesenames.“而欲求其贯串统一，势不能不用意义更广之语，然语意愈广者，其语愈虚。于是古人之说之特质渐不可见，所存者其肤廓耳。译古书之难，全在于是。”(王国维，1997:46)ThOutofthisconsideration,thispaperwillprobeintothereasonsofKu'sspecialtranslationofLunYu,andwillverifytheeffectivenessofhistranslationstrategyinlightofLefevere'sideologytheory.Therefore,thisthesismainlyintendstosolvethefollowingtwoproblems:1.DoesLefevere'sideologytheoryexplainthe"excessivedomestication"strategyemployedinKu'stranslationofLunYu？2.IsKu'stranslationofLunYustillconsideredtobeanexcellenttranslationnowadays?1.3ResearchMethodologyInordertoexploreandappreciatetheKu'stranslationofLunYu,theauthorofthispaperwillmaketheanalysisonthebasisofideologicalapproachintranslationstudies.Lefevereprovidesanewperspectivetoexaminethetranslatedtext.Thetranslator'sideologydeterminesthestrategyintranslation.AfterviewingthewholesocialideologyandKu'sideologicalorientation,itisnaturaltounderstandtheadoptionofdomesticationinhistranslationofLunYu.ThenalargenumberofrepresentativeexamplestakenfromKu'stranslationofLunYuwillbeillustratedasthedomesticationmanifestationatthelinguisticandculturallevels.Conclusively,thewholethesisisdata-basedandobjectivelycombinedwiththeoreticalsupport.1.4ResearchSignificanceThepreviousstudiesofKu'stranslationofLunYumainlyputtheemphasisontheliteraltranslation,oronthecomparisonbetweenKu'stranslationandotherdifferentversionsofLunYu,oronlyfocusedonthetranslationstrategyemployedinhistranslationetc.ThisthesismakesanobjectiveanalysisofKu'stranslationfromthenewangleandrevealsthemeritsandachievementsofKu'stranslationofLunYu.WiththispapertheauthorhopestopaveawayforthefuturestudyonKu'stranslation.ChapterTwoLiteratureReview2.1TheDevelopmentofIdeologicalApproachtoTranslationatHomeandAbroadForthepurposeofknowingthepreviousdevelopmentoftheideologicalapproachintranslationstudy,itisinevitabletogivethemeaningoftheterm"ideology''first.2.1.1TheDevelopmentoftheTerm"Ideology"Todefine"ideology"provestobenoeasytask,sincetherearealmostasmanyrecognitionsofideologyasitstheoristsyoucanlistinthisfield.Inordertounderstandtheideologyandtranslation,itisnaturaltostartwiththeoriginoftheterm"ideology".Theword"ideology"comesfromtheGreekword"idea"and"logos",meansthetheoriesaboutidea.However,theterm"ideology"wasfirstcoinedbyFrenchrationalistphilosopherDestuttdeTracyinthe1790storeferto“thescienceofideas"(简明不列颠百科全书第9卷,1986:101).Originally,itwasconsideredtobethesubjectofworldoutlookandphilosophicalthoughtsbetweenourselvesandtheworld,encompassingthewholeculturalsphereincludingscience.DestuttdeTracyandhisfollowerscalledthemselves"ideologists"andtheirprogramwasaimedtobuildademocratic,rationalandscientificsociety.Obviously,DestuttdeTracyheldapositiveunderstandingofthisterm.However,KarlMarxandFriedrickEngles'definitionof"ideology"gaveitaderogatorysense.Accordingtothem,"ideology"generallyreferredtoatheorythatwasoutoftouchwiththeactualprocessofhistory,andasystemofillusionsaboutthenatureofsociety.Thisnegativesenseof"ideology"as"falseconsciousness"wasthecommonusageintheMarxisttradition.Comparativelyspeaking,FrenchphilosopherLouisAuthussermangedtolookattheterminaneutralway.Hedefined"ideology"as"arepresentationoftheimaginaryrelationshipofindividualstotheirrealconditionsofexistence"(张中载，2002:57)Hearguedthat"ideology"workedprimarilyatthelevelofunconsciousness.Healsoputforwardtheconceptof"ideologicalstateapparatuses"toindicatethat"ideology"hadamaterialexistenceanditwasbytheinstallationoftheideologicalstateapparatuses,inwhichtheideologyoftherulingclasswasrealizedthatitbecametherulingideology.IntheModernChineseDictionary(the2002version),"ideology"isdefinedas“在一定的经济基础上形成的，人对于世界和社会的有系统的看法和见解，哲学，政治，艺术，宗教，道德等是它的具体表现。意识形态是上层建筑的组成部分，在阶级社会里具有阶级性，也叫观念形态。”"Asystematicthoughtsandideasabouttheworldandthesocietyformedonthebasisofeconomy.Philosophy,politics,art,religion,ethicsandsoonareitsmanifestation.Ideologyisapartofthesuperstructureandhasclassnatureintheclasssociety.Itisalsocalledthereflectionofthethoughts".(Thetranslationismine.)TheNewOxfordDictionaryofEnglishdefines"ideology"as"Asystemofideasandideals,especiallyonewhichformsthebasisofeconomicorpoliticaltheoryandpolicy"(2001:908).Itisevidentthatithasbeenalwaysaccompaniedbyitspoliticalconnotation.Scholarsinthefieldoflanguage-related,culturalandtranslationstudies,however,oftentendtoextendtheconceptofideologybeyondpoliticalsphereanddefineitinaratherpoliticallyneutralizedsenseas"asetofideas,whichorganizeourlivesandhelpusunderstandtherelationtoourenvironment"(Calzada-Perez,2003:5).TheChinesescholarZhuGang(朱刚)explainsthat''ideologyisnotinthefirstasetofdoctrines,itsignifiesthewaymenliveouttheirroleinclass-society,thevalues,ideasandimageswhichtiethemtotheirsocialfunctionandsopreventthemfromatrueknowledgeofsocietyasawhole"(朱刚,2001:62).Itisobviousthatideologyisinseparablefromtheculturethatfostersit,andtheyareinterwoven.Likeculture,theideologyisnotvisiblebutdoesexist.Lefeverearguesthatliterarysystemdoesnotoccurinavacuum,whatreallymattersistoquestionhowtheideologyexercisespoweronthetranslatorandstrategiesthatthetranslatorhasadoptedtoinfluencetheintellectualmilieu.Forthedefinitionof"ideology",inhisbook,Lefevereunderstood"ideology"as"theconceptualgridthatconsistsofopinionsandattitudesdeemedacceptableinacertainsocietyatacertaintime,andthroughwhichreadersandtranslatorsapproachtexts"(Bassnett&Lefevere2001:48)."Ideology"isanoutsideforcethatmanipulatestranslatorsinhowtodealwiththetextstobetranslated.Theproductionofliteraturehasbeenmadeunderthecontrolofthedominantideology,sotranslationisinscribedbytranslator'sideologyinthesocietyhelivesin."Ideology"hereintheformofcovertmanipulationmeltsintotranslators'thinkingunconsciouslyandfunctionsinvisibly.Therefore,inthesightoftranslationstudy,"ideology"istolocatetheinfluenceofthetranslationontheliteraryorculturalcontextsofthetargetlanguagefromasocio-culturalperspective.ThisthesisgoesforLefevere'sview.2.1.2.TheDevelopmentofIdeologicalApproachtoTranslationintheWestWiththeriseanddevelopmentofthe"culturalturn"intranslationstudies,ideologicalapproachprovidinganewmethodtotranslationgetsflourishingachievementsbothathomeandabroad.TheFormationofIdeologicalApproachinTranslationStudyDespitethefactthatthemanipulationofideologyintranslationmaybeasoldasthehistoryoftranslationitself,theideologicalapproachtotranslationisrathernew."Itisnotuntilthe1980sthatideologyreallyarousestranslationtheorists'interest."(许钧，2003:215).1990switnessedtheformationofideologicalapproachintranslationstudies.ThepublicationofTranslation,History,andCulturein1990,compiledbyLefevereandhiscollaboratorSusanBassnett,markedabreakthroughinthisregard.Intheintroductiontothiscollectionofessays,theydismissedthelinguistictheoriesoftranslationas"havemovedfromwordtotextasaunit,butnotbeyond"(AndreLefevere&SusanBassnett,1990:4)andtheyalsodismissedcomparisonsbetweentheoriginalandtranslationwhichdonotconsiderthetextinitsculturalcontext.Basedonthesepreparatoryworks,LefevereputforwardhistranslationtheoryandgaveitafullexplanationinhistwobooksTranslation/History/Culture:ASourceBook(1992a)andTranslation,RewritingandtheManipulationofLiteraryFame(1992b).Hedisregardsthelinguisticapproachestotranslation,believingthat''twofactorsbasicallydeterminetheimageofaworkofliteratureasprojectedbyatranslation.Thesefactorsare,inorderofimportance,thetranslator'sideology（whetherhe/shewillinglyembracesit,orwhetheritisimposedonhim/herasaconstraintbysomeformofpatronage）andthepoeticsdominantinthereceivingliteratureatthetimethetranslationismade.Theideologydictatesthebasicstrategythetranslatorisgoingtouseandthereforealsodictatessolutionstoproblemsconcernedwithboththe'universeofdiscourse'expressedintheoriginal(objects,concepts,customsbelongingtotheworldthatwasfamiliartothewriteroftheoriginal)andthelanguagetheoriginalitselfisexpressedin"(Lefevere,1992b:41).Heevenclaimsthat"oneverylevelofthetranslationprocess,itcanbeshownthat,iflinguisticconsiderationsenterintoconflictwithconsiderationsofanideologicaland/orpoetologicalnature,thelattertendtowinout"(ibid:39).ItisclearthatLefevereattachedthemostimportancetotheideologicalfactor,thoughhealsofocusesontheexaminationofotherconcreteissuessuchas"patronage","poetics".Inhisopinion,translationisalwayssubjecttothepressureofideology:eithertranslationconsciouslyembracesideologyorideologyisimposedonthembysomeformofpatronage.Sincethenmoreandmorescholarsswitchthemethodoftranslationstudyfromaformalistapproachtotheideologicalapproach.Latermanyresearcheshavebeenmadeandtheideologytheoryhasbeenenrichedanddeepenedfromvariousaspectsbyotherscholars,thispaper'sanalysisisbasedonLefevere'sideologytheory.TheChapterThreewillbedevotedtoadetailedintroductiontohistheoryaspartofthetheoreticalframeworkofthisthesis.TheFurtherDevelopmentofIdeologicalStudiesinTranslationSinceLefevereputforwardthetheoryofideology,manyotherwesternscholarscontinuedfruitfulstudiesonthat.Onebookaboutthesubjectwaspublishedin1995,whichisconsideredtobethecontinuityofLefevere'sresearchinthisrespect.ItwasnamedTranslation:Religion,Ideology,Politics:TranslationPerspectivescompiledbyBurrellandKelly.Thisbook,madeupofninepapers,makesathoroughsurveyoftheinfluencesexertedbyreligion,ideologyandpoliticsofacertainsocietyupontranslationfromthefollowingaspects:theinfluenceuponthetranslator'srightsandduties,anduponcommonaudience'sattitudetowardsthetranslator;theinfluenceuponhowtheoriginalisunderstoodbythetranslator,uponthecriteriaforjudgingthequalityoftranslation,uponwhomwillitbetranslatedforandwhowillbethetranslator,anduponhowthetargetreadershiptypicallyrespondstoatranslationproduct.Theseaspectshavedeepenedtheideologystudyintranslation.Thisbookfocusesitsattentiononideologystudyfromtotallynewangles,makingtheideologystudyintranslationshiftfromthetranslatorandpatronagetothereaders,andtotheinteractiveconnectionsamongthem;fromtheinfluenceoftranslator'sideologyuponthetargetlanguagetothatupontheoriginalone;fromthecriteriaoftranslationtotheresponseoftheaudience,andtothetranslationproduct,andsoon.Lateron,anarticle"IdeologyandTranslation"byFawcettgivesanewperspectiveonthesubject.ThearticleiscontributedtoRoutledgeEncyclopediaofTranslationStudies,editedbyMonaBaker(1998).Fawcettclaims"thatanideologicalapproachtotranslationcanbefoundinsomeoftheearliestexamplesoftranslationknowntous.Throughoutcenturies,individualsandinstitutionsappliedtheirparticularbeliefstotheproductionofcertaineffortsintranslation"(Fawcett,1998:106-107).Heprovidesageneraldescriptionoftherelationsbetweenideologyandtranslationfromahistoricalperspective,believingthat"inpart,theproblemofdiscussingtranslationandideologyisoneofthedefinitionandcategory."(ibid)Accordingtohim,"ideologicalinfluencesexistasearlyasintheMiddleAges.AelfricmadeadoubleideologicalmovewhentranslatingLivesoftheSaintsinordertopreventboredom.Thisisassumedtobetheearliestideologicalmanipulationexaminedbytranslationtheoristssofar.Then,heelaboratesonthecontinuinginfluencesofideologywithnotableexamplesofideologicalincursionsseenintranslationproductsfromtheMiddleAgesandRenaissancetotheeighteenthcenturytillthepresenttime;fromthereligiousareastothebourgeois-revolutionaryindividualism,andtothecommunism,andsoforth."(ibid:108-110)TheStudiesfromDifferentPerspectivesonIdeologicalApproachinTranslationAstimegoesby,moreandmorescholarsfocustheirattentiononideologyintranslationstudies.TejaswiniNiranjana(1992)didsomeresearchonthesubjectoftherelationshipbetweentranslationandideologyinthepost-structuralandpost-colonialcontext.InherSittingTranslation:History,Post-StructuralismandColonialcontext,shearguedthat"Inapost-colonialcontexttheproblematicoftranslationbecomesasignificantsiteforraisingquestionsofrepresentation,power,andhistoricity.Thereisaformofimpl