英语翻译毕业论文To-Foreignize-or-To-Domesticate

To

Foreignize

or

To

DomesticateAbstract1：

Domesticating

translation

and

foreignizing

translation

are

two

different

translation

strategies.

The

former

refers

to

the

translation

strategy

in

which

a

transparent,

fluent

style

is

adopted

in

order

to

minimize

the

strangeness

of

the

foreign

text

for

target

language

readers,

while

the

latter

designates

the

type

of

translation

in

which

a

target

text

deliberately

breaks

target

conventions

by

retaining

something

of

the

foreigness

of

the

original.

But

what

is

the

translation

practice

like

in

China?

Do

translators

tend

to

use

foreignizing

methods

or

domesticating

ones?

What

are

the

factors

that

affect

their

decision

making?

This

paper

tries

to

find

answers

to

the

questions

by

looking

into

the

translation

of

English

metaphors

into

Chinese.

Key

words:

domesticating

translation;

foreignizing

translation;

metaphor;

target

language

reader

1.

Introduction

"Domesticating

translation"

and

"foreignizing

translation"

are

the

terms

coined

by

L.

Venuti

(1995)

to

describe

the

two

different

translation

strategies.

The

former

refers

to

the

translation

strategy

in

which

a

transparent,

fluent

style

is

adopted

in

order

to

minimize

the

strangeness

of

the

foreign

text

for

target

language

readers,

while

the

latter

designates

the

type

of

translation

in

which

a

target

text

"deliberately

breaks

target

conventions

by

retaining

something

of

the

foreigness

of

the

original"

(Shuttleworth

&Cowie,

1997:59).

The

roots

of

the

terms

can

be

traced

back

to

the

German

philosopher

Schleiermacher#39;s

argument

that

there

are

only

two

different

methods

of

translation,

"

either

the

translator

leaves

the

author

in

peace,

as

much

as

possible,

and

moves

the

reader

towards

him;

or

he

leaves

the

reader

in

peace,

as

much

as

possible,

and

moves

the

author

towards

him"

(Venuti,

1995:

19-20).

The

terms

"foreignization"

and

"domestication"

may

be

new

to

the

Chinese,

but

the

concepts

they

carry

have

been

at

least

for

a

century

at

the

heart

of

most

translation

controversies.

Lu

Xun

(鲁迅)

once

said

that

"before

translating,

the

translator

has

to

make

a

decision

:

either

to

adapt

the

original

text

or

to

retain

as

much

as

possible

the

foreign

flavour

of

the

original

text"

(Xu,

in

Luo,

1984:

315).

But

what

is

the

translation

practice

like

in

China?

Recently

I

have

read

two

articles

which

show

completely

conflicting

views

on

this

question.

In

his

article

entitled

"Chinese

and

Western

Thinking

On

Translation",

A.

Lefevere

makes

a

generalization

based

on

his

comparison

of

Chinese

and

Western

thinking

on

translation,

When

Chinese

translates

texts

produced

by

Others

outside

its

boundaries,

it

translates

these

texts

in

order

to

replace

them,

pure

and

simple.

The

translations

take

the

place

of

the

original.

They

function

as

the

original

in

the

culture

to

the

extent

that

the

original

disappear

behind

the

translations.

(Bassnett

&

Lefevere,

1998:14)

However,

Fung

and

Kiu

have

drawn

quite

different

conclusions

from

their

investigation

of

metaphor

translation

between

English

and

Chinese,

Our

comparison

of

the

two

sets

of

data

showed

that

in

the

case

of

the

English

metaphor

the

image

often

than

not

retained,

whereas

with

the

Chinese

metaphors,

substitution

is

frequently

used.

[...]

One

reason

perhaps

is

that

the

Chinese

audience

are

more

familiar

with

and

receptive

to

Western

culture

than

the

average

English

readers

is

to

Chinese

culture.

(Fung,

1995)

The

above

conflicting

views

aroused

my

interest

in

finding

out

whether

the

Chinese

tend

to

domesticate

or

to

foreignize

when

they

translate

a

foreign

text.

In

what

follows

I

shall

not

compare

translation

by

Western

and

Chinese

translators,

but

rather

look

into

the

translation

of

English

metaphors

into

Chinese.

2.

What

is

Metaphor?

The

Random

House

Unabridged

Dictionary

(second

addition)

defines

metaphor

as

"a

figure

of

speech

in

which

a

term

or

phrase

is

applied

to

something

to

which

it

is

not

literally

applicable

in

order

to

suggest

a

resemblance."

While

according

to

BBC

English

Dictionary,

"metaphor

is

a

way

of

describing

something

by

saying

that

it

is

something

else

which

has

the

qualities

that

you

are

trying

to

describe."

Peter

Newmark

defines

metaphor

as

"any

figurative

expression:

the

transferred

sense

of

a

physical

word;

the

personification

of

an

abstraction;

the

application

of

a

word

or

collocation

to

what

it

does

not

literally

denote,

i.e.,

to

describe

one

thing

in

terms

of

another.

[...]

Metaphors

may

be

#39;single#39;

--

viz.

one-word

--

or

#39;extended#39;

(a

collocation,

an

idiom,

a

sentence,

a

proverb,

an

allegory,

a

complete

imaginative

text"

(1988b:104).

Snell-Hornby

rejects

Newmark#39;s

concept

of

the

"one-word

metaphor"

in

favour

of

Weinrich#39;s

definition

that

"metaphor

is

text"

(1988:56).

She

believes

that

a

metaphor

is

a

complex

of

(at

least)

three

dimensions

(object,

image

and

sense),

reflecting

the

tension

between

resemblance

and

disparity"

(1988:

56-57).

This

paper

will

follow

the

idea

that

"metaphor

is

text"

which

includes

an

idiom,

a

sentence,

a

proverb

and

an

allegory.

3.

What

has

been

said

about

the

translation

of

metaphor?

"In

contrast

to

the

voluminous

literature

on

metaphor

in

the

field

of

literary

criticism

and

rhetoric,

the

translation

of

metaphor

has

been

largely

neglected

by

translation

theorists"

(Fung,

1995).

In

his

article

"Can

metaphor

be

translatable?",

which

is

regarded

as

an

initial

discussion

of

the

subject,

Dagut

says,

"What

determines

the

translatability

of

a

source

language

metaphor

is

not

its

#39;boldness#39;

or

#39;originality#39;,

but

rather

the

extent

to

which

the

cultural

experience

and

semantic

associations

on

which

it

draws

are

shared

by

speakers

of

the

particular

target

language"

(1976).

Snell-Hornby

takes

metaphor

translation

in

the

light

of

the

integrated

approach.

She

says

that

The

sense

of

the

metaphor

is

frequently

culture-specific,

[...]

Whether

a

metaphor

is

#39;translatable#39;

(i.e.

whether

a

literal

translation

could

recreate

identical

dimensions),

how

difficult

it

is

to

translate,

how

it

can

be

translated

and

whether

it

should

be

translated

at

all

cannot

be

decided

by

a

set

of

abstract

rules,

but

must

depend

on

the

structure

and

function

of

the

particular

metaphor

within

the

text

concerned

".

(1988:

56-9)

van

den

Broeck

conceives

the

treatment

of

metaphors

as

a

functional

relevancy

to

the

communicative

situation

(1981).

Mary

Fung

also

considers

translating

metaphor

as

a

communicative

event

which

is

both

interlingual

and

intercultural

(1995).

Different

from

the

semantic,

cultural

and

functional

perspectives

mentioned

above,

Newmark

holds

a

more

pragmatic

approach.

Drawing

on

his

practical

experience,

he

proposes

several

procedures

for

translating

metaphor:

(1)

Reproducing

the

same

image

in

the

target

language;

(2)

Replacing

the

SL

image

with

another

established

TL

image;

(3)

Replacing

the

metaphor

by

simile;

(4)

Retaining

the

metaphor

and

adding

the

sense;

(5)

Converting

the

metaphor

to

sense;

(6)

Omitting

the

metaphor

if

it

is

redundant.

Discussions

of

the

subject,

especially

those

written

in

Chinese,

are

also

pragmatic

rather

than

theoretical.

In

E-C

Translation

Coursebook

(1980

)

which

is

the

most

widely

used

translation

textbook

in

China,

Zhang

Peiji

(张培基)

and

his

co-compilers

summarized

three

popular

methods

for

translating

metaphors:

(1)

Literal

translation

(similar

to

Newmark#39;s

first

procedure);

(2)

Replacing

the

SL

image

with

a

standard

TL

image

(similar

to

Newmark#39;s

second

procedure);

(3)

Converting

the

metaphor

to

sense

(Same

as

Newmark#39;s

fifth

procedure).

Based

on

the

methods

suggested

by

Zhang

and

his

colleagues,

Guo

Zhuzhang

(郭著章)

proposes

five

in

A

Practical

Coursebook

in

Translation

Between

English

and

Chinese

(19964.

How

Are

Metaphors

Translated?

The

above

methods,

envisaged

as

guidelines

for

the

translation

students

as

well

as

the

practical

translators,

are

quite

exhaustive

of

rendering

the

metaphor.

Which

of

the

methods

of

translation

are

actually

domesticating

and

which

ones

foreignizing?

In

the

following

section

I

will

cite

some

examples

of

metaphor

translation

from

two

translation

textbooks,

two

dictionaries

and

two

articles

as

the

source

for

the

analysis.

4.1

Examples

Examples

are

cited

from:

(1)

E-C

Translation

Coursebook

(1980)

by

Zhang

Peiji

(张培基)

et

al.,

(2)

A

Practical

Coursebook

in

Translation

Between

English

and

Chinese

(1996,

revised

edition)

by

Guo

Zhuzhang

(郭著章)

et

al.,

(3)

The

English-Chinese

Dictionary

(1993,Unabridged)

by

Lu

Gusun

(陆谷孙，chief

editor),

(4)

Longman

English-Chinese

Dictionary

of

English

Idioms

(1995)

by

Li

Yinhua

(李荫华)

et

al.

(revisers

of

translation),

(5)

"Free

translation,

literal

translation

and

word-for-word

translation"

(1981)

by

Feng

Shize

(冯世则),

and

(6)

"Pragmatics

and

translation"

(1994)

by

He

Ziran

(何自然).

Example

1

But

I

hated

Sakamoto,

and

I

had

a

feeling

he#39;d

surely

lead

us

both

to

our

ancestors.

但是我恨阪本，并预感到他肯定会领着咱们去见祖先。

(Zhang，1980:

12)。

(My

back

translation:

But

I

...

he#39;d

surely

lead

us

to

see

our

ancestors.)

Example

2

Hitler

was

armed

to

the

teeth

when

he

launched

the

Second

World

War,

but

in

a

few

years,

he

was

completely

defeated.

希特勒在发动第二次世界大战时是武装到牙齿的，可是不到几年，就被彻底击败了。

(Zhang，1980:

13)

(Back

translation:

Hitler

was

armed

to

the

teeth

...)

Example

3

He

walked

at

the

head

of

the

funeral

procession,

and

every

now

and

then

wiped

away

his

crocodile

tears

with

a

big

handkerchief.

他走在送葬队伍的前头，还不时用一条大手绢抹去他那鳄鱼的眼泪。

(Feng

,

1981)

(Back

translation:

He

walked

...

his

crocodile

tears

...)

Example

4

Among

the

blind

the

one-eyed

man

is

king.

山中没老虎，猴子称霸王。(Guo

&

Li,

1996:

183)

(My

back

translation:

The

monkey

reigns

in

the

mountains

when

there

is

no

tiger

there.)

Example

5

Talk/Speak

of

the

devil

(and

he

will

appear).

说到曹操，曹操就到。(Lu,

1993:

463)

(My

back

translation:

Talk

of

Caocao,

and

he

will

appear.)

Example

6

Peter

does

annoy

me,

coming

around

here

all

the

time.

Oh,

talk

of

the

devil!

That#39;s

probably

him

at

the

door

now.

彼得真令我讨厌，老是到这儿来。哦，说鬼鬼到！在门口的可能就是他。(Li

,

1995:

118)

(My

back

translation:

...

Oh,

speak

of

the

devil,

and

he

will

appear.)

Example

7

One

boy

is

a

boy,

two

boys

half

a

boy,

three

boys

no

boy.

一个和尚挑水吃，两个和尚抬水吃，三个和尚没水吃。

(Zhang,

162)

(My

back

translation:

One

Buddhist

monk

carries

water

for

himself,

two

monks

carry

water

together,

three

monks

have

no

water

to

drink.)

Example

8

Every

family

is

said

to

have

at

least

one

skeleton

in

the

cupboard.

据说家家户户至少也有一桩家丑。(Feng,

1981)

(My

back

translation:

Every

family

is

said

to

...

family

scandal.)

Example

9

A

skeleton

in

the

cupboard/

closet

衣柜里的骷髅,

见不得人的事儿

(He,

1994)

(My

back

translation:

a

skeleton

in

the

closet,

something

not

fit

to

be

seen)

Example

10

To

carry

coals

to

Newcastle

运煤到纽卡索，多此一举。

注："纽卡索"

是英国的一个产煤中心地，运煤到此是多余的事。

(Zhang,

1980:163-4)

(My

back

translation:

To

carry

coals

to

Newcastle,

making

an

unnecessary

move)

Example

11

The

teenagers

don#39;t

invite

Bob

to

their

parties

because

he

is

a

wet

blanket.

青少年们不邀请鲍勃参加他们的聚会因为他是一个令人扫兴的人。(Zhang,

1980:

162)

(My

back

translation:

The

...

because

he

is

a

disappointment.)

Example

12

She

was

born

with

a

silver

spoon

in

her

mouth;

she

thinks

she

can

do

what

she

likes.

她生长在富贵之家，认为凡事都可以随心所欲。

(Zhang,

1980:

163)

(My

back

translation:

She

was

born

in

a

wealthy

family....)

Example

13

He

who

keeps

company

wtih

the

wolf

will

learn

to

howl"

近朱者赤，近墨者黑。

(Guo,

1996:

183)

(My

back

translation:

He

who

touches

vermillion

will

be

reddened,

and

he

who

deals

with

ink

will

be

blackened.)

Example

14

Great

men

are

not

always

wise.

人有失手日，马有失蹄时。(Guo,

1996:

182-3)

(My

back

translation:

Men

will

make

mistakes,

horses

all

stumble.)

4.2

Analysis

The

analysis

is

based

on

the

following

five

common

translation

methods:

(1)

Literal

translation

(retaining

the

same

image

in

the

target

language);

(2)

Replacing

the

SL

image

with

a

standard

TL

image;

(3)

Literal

translation

plus

sense

and

explanation;

(4)

Converting

the

metaphor

to

meaning;

(5)

Using

Chinese

couplets

to

replace

the

English

metaphor.

Metaphors

in

examples

1,

2,

3

and

6

are

translated

literally.

The

aim

of

literal

translation

is

to

retain

the

national

or

local

colour,

the

original

images

as

well

as

the

foreign

expressions

so

as

to

enrich

the

target

language

.

(Zhang,

1980:

161).

"To

his

ancestors"

(Example

1)

"去见祖先"

,

is

a

euphemism

for

"to

die".

This

expression

is

vivid

and

easy

for

the

ordinary

Chinese

reader

to

understand.

"Armed

to

the

teeth"

(Example

2)

"武装到牙齿"

sounds

a

bit

exaggerating

but

very

impressive.

The

image

of

a

person

armed

to

the

teeth

is

so

picturesque

that

it

is

hard

for

the

target

language

reader

to

forget.

This

literal

translation

has

been

widely

accepted

since

New

China

was

established.

"A

more

common

procedure

for

translating

metaphors

is

to

replace

the

SL

image

with

another

established

TL

image,

if

one

exists

that

is

equally

frequent

within

the

register"

(Newmark,

1988:

109).

The

proverbs

in

examples

4,5,

and

7,

are

all

adapted

into

Chinese

versions,

replacing

the

SL

images

with

TL

images

which

are

familiar

to

the

Chinese

reader.

These

Chinese

images

are

widely

different

from

but

similar

in

sense

to

the

original

ones

.

Perhaps

it

is

all

right

to

render

the

proverb

in

example

4

"among

the

blind

the

one-eyed

man

is

king"

literally

into

"盲人之中单眼汉为王",

because

the

meaning

as

well

as

the

image

is

clear.

But

the

proverb

"One

boy

is

a

boy,

two

boys

half

a

boy,

three

boys

no

boy"

is

a

concept

rather

than

an

image,

if

it

is

translated

literally,

it

would

be

wordy

and

may

not

be

able

to

impress

the

Chinese

reader

as

strongly

as

the

converted

version.

There

has

been

some

arguments

about

the

translation

of

the

metaphorical

saying

"Talking

of

the

devil,

and

he

will

appear".

Some

(Zhang,

1980;

Lu,

1993)

believe

that

it

is

acceptable

to

convert

it

into

"说到曹操，曹操就到"

because

this

figurative

expression

is

known

to

all,

while

others

(Guo,

1996;

Li,

1995)

think

that

Caocao

is

a

national

figure

in

the

Chinese

history

who

represents

certain

features

of

the

Chinese

culture.

If

the

original

text

is

about

western

culture

and

western

people,

it

would

be

inappropriate

to

bring

CaoCao

into

the

scene.

Perhaps

that

is

why

Li

and

his

colleagues

decided

to

translate

it

literally

into

"说鬼鬼到"

(

Example

6).

The

translation

method

applied

to

metaphors

in

examples

8,

11

and

12

is

"free

translation"

(the

usual

Chinese

term)

or

in

Newmark#39;s

words,

converting

the

metaphor

to

sense.

To

the

Chinese

reader,

the

image

of

"a

skeleton

in

the

cupboard",

may

mean

ugly,

horrible

and

frightening;

"a

wet

blanket"

is

merely

a

blanket

which

is

soaked

with

water,

and

"a

silver

spoon"

is

just

a

spoon

different

from

a

china

spoon.

They

may

not

be

able

to

understand

the

referential

meanings

these

images

carry

in

the

metaphors.

Most

probably

for

this

reason

the

metaphors

are

all

converted

to

sense,

to

more

general

expressions,

"family

scandal"

(家丑)

,

"a

disappointment"

(令人扫兴的人)

and

"a

wealthy

family"(富贵之家)

which

are

abstract

concepts

rather

than

concrete

images.

Snell

Hornby

is

right

in

saying

that

"as

an

abstract

concept,

metaphor

might

be

universal;

in

its

concrete

realization

however,

being

closely

linked

with

sensuous

perception

and

culture-bound

value

judgments,

it

is

undoubtedly

complicated

by

language-specific

idiosyncrasies"

(1988:

62-3).

The

metaphor

in

Example

9

is

the

same

as

that

in

Example

8,

but

is

treated

differently.

Actually,

there

has

been

some

arguments

about

the

translation

of

this

metaphorical

phrase.

In

an

article

written

in

1981,

Feng

Shize

says

that

if

the

English

idiom

"skeleton

in

the

cupboard"

is

translated

literally

into

"衣柜里的骷髅",

the

Chinese

reader

might

not

understand

what

it

means,

so

he

suggested

to

render

it

to

sense.

In

another

article

written

later

in

the

same

year,

Xu

Shigu

(徐世谷)

does

not

subscribe

to

Feng#39;s

opinion.

He

argues

that

if

the

first

translator

of

the

metaphor

"the

crocodile#39;s

tears"

thought

in

the

same

way

as

Feng,

the

Chinese

reader

would

not

have

been

able

to

understand

the

image,

neither

could

the

expression

be

able

to

get

into

the

Chinese

vocabulary.

Xu

proposed

translating

it

literally

plus

meaning

or

explanation.

But

it

took

a

long

time

for

people

to

accept

the

"skeleton"

image:.

In

the

English-Chinese

Dictionary

(unabridged)

,

the

standard

dictionary

of

this

kind

in

China,

the

translation

of

the

metaphor

is

nearly

the

same

as

Feng#39;s.

It

was

not

until

1992

had

the

"the

skeleton"

image

been

directly

brought

into

the

Chinese

culture,

although

with

a

brief

interpretation

to

reveal

its

implied

meaning

(see

Example

9).

The

translation

of

"To

carry

coals

to

Newcastle"

indicates

another

common

problem.

Zhang

and

his

colleagues

translate

this

metaphor

literally

into

"运煤到纽卡?quot;

and

then

add

the

referential

meaning

"多此一举"

(making

an

unnecessary

move).

Still

they

assume

that

it

can

not

be

understood

completely

because

the

reader

may

not

know

what

"Newcastle"

means,

so

they

suggest

making

a

note

to

identify

this

place

rich

in

coal.

In

the

last

two

examples,

we

see

that

"He

who

keeps

company

with

the

wolf

will

learn

to

howl"

is

turned

into

"近朱者赤，近墨者黑"

(He

who

touches

vermilion

will

be

reddened,

and

he

who

deals

with

ink

will

be

blackened);

"Great

men

are

not

always

wise"

becomes

"人有失手日，马有失蹄时"

(Men

will

make

mistakes,

horses

all

stumble).

There

is

a

change

of

image

and

references

5.

Findings

and

implications

Are

SL

culture

specific

expressions

replaced

purely

and

simply

or

are

they

more

often

than

not

retained

in

Chinese

translations?

My

investigation

shows

neither.

From

the

above

examples

of

metaphor

translation

and

analysis,

we

can

see

that

methods

1

and

3

(

literal

translation;

literal

translation

plus

sense

and

explanation)

are

practiced

with

the

concept

of

foreignization.

The

translator

"deliberately

breaks

target

conventions

by

retaining

something

of

the

foreigness

of

the

original"

(Shuttleworth

&Cowie,

1997:59).

The

translator#39;s

choice,

in

Venuti#39;s

words,

is

an

ethno-deviant

pressure

on

target

language

values

"to

register

the

linguistic

and

cultural

difference

of

the

foreign

text,

sending

the

reader

abroad"

(1993:

20).

Methods

2,

4

and

5

(Replacing

the

SL

image

with

a

standard

TL

image;

Converting

the

metaphor

to

meaning;

using

Chinese

couplets

to

replace

the

English

metaphor.)

are

domesticating

strategies,

in

which

"a

transparent,

fluent

style

is

adopted

in

order

to

minimize

the

strangeness

of

the

foreign

text

for

target

language

readers"

(Shuttleworth

&Cowie,

1997:59).

Then

what

makes

the

translator

decide

on

the

domesticating

or

foreignizing

strategy?

My

research

shows

that

(1)

When

the

basic

metaphorical

concepts

of

SL

and

TL

communities

correspond,

as

in

"to

our

ancestors"

and

"armed

to

teeth",

the

original

image

or

flavour

is

most

likely

to

be

retained.

(2)

When

they

come

cross

SL

historical,

geographical

or

folk

heritage

in

cultural-specific

metaphors

as

such

"to

carry

coals

to

Newcastle"

and

"a

skeleton

in

the

cupboard/closet",

the

Chinese

translator

would

try

very

hard

to

find

suitable

solutions

for

them.

The

best

solution

so

far

is

to

retain

the

original

image

or

cultural

-specific

features

with

the

support

of

interpretations

so

that

the

implications

of

the

story

generally

accepted

by

members

of

the

culture

eventually

get

cross

to

the

TL

reader.

(3)

The

TL

reader#39;s

response

is

still

a

significant

criterion

and

the

main

consideration

in

metaphor

translation.

When

the

associations

of

an

image

in

the

SL

is

lacking

in

the

TL,

for

instance,

"to

be

born

with

a

silver

in

one#39;s

mouth",

"a

wet

blanket",

the

translator

tends

to

adapt

the

metaphor

into

idiomatic

target

language

expressions.

(4)

When

translating

the

English

metaphor,

particularly

those

embedded

in

proverbs,

such

as

"He

who

keeps

company

with

the

wolf

will

learn

to

howl"

and

"Great

men

are

not

always

wise",

the

Chinese

translator,

more

often

than

not,

seeks

for

an

equivalent

expression

(e.g.

a

Chinese

couplet)

to

replace

the

original,

although

the

equivalence

is

sometimes

far

from

accurate.

6.

Conclusion

On

examining

the

translation

of

metaphor

and

the

discussion

of

some

of

the

problems

involved,

I

have

realized

that

different

methods

of

translation

are

changeable

rather

than

fixed,

contingent

rather

than

eternal.

Whether

to

use

foreignizing

or

domesticating

strategy

depends

on

different

factors

such

as

the

importance

and

the

contextual

factors

of

the

SL

text,

the

consideration

of

referential

accuracy,

the

reader#39;s

acceptability

and

the

"pragmatic

economy"

(Newmark,

1988b:

110).

I

believe

there

are

special

problems

involved

in

the

translation

of

metaphor,

but

the

theory

of

the

translation

of

metaphor

is

justifiable

within

the

general

theory

of

translation.

To

sum

up,

in

translation

practice,

there

is

no

foreignization

without

some

degree

of

domestication,

by

the

same

token,

there

is

no

domestication

without

some

degree

of

foreignization.

张美芳

Reference

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S.

&

A.

Lefevere.

1998.

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essays

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Literary

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Multilingual

Matters

LTD.

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pp.

Dagut,

M.B.

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Mary

M.Y.

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《英汉互译实用教程》。武昌：武汉大学出版社。519

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Guo

Zhuzhang,

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Qingsheng.

1996.

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Yi

Shi

Yong

Jiao

Cheng.

Wuchang:

Wuhan

Daxue

+The

Comparison

of

Family

Education

英语毕业论文----中美家庭教育的比较

[Abstract]

In

the

last

few

years,

with

the

development

of

diathetic

education

has

stricken

root

into

the

hearts

of

the

people,

the

family

education

has

been

a

hot

spot

of

society,

in

which

tens

of

thousands

of

families#39;

vital

benefits

and

urgent

need

lie.

Because,

good

family

education

is

closely

related

to

children#39;s

quality

and

behaviour,

and

related

to

the

future

of

our

country.

At

present,

the

situation

of

family

education

is

good,

large

number

of

parents

and

schools

have

created

successful

experience,

even

many

parents

study

the

family

education

knowledge

initiatively,

the

educational

idea

has

undergone

the

profound

change.

Nevertheless,

the

family

education

is

still

a

weak

link,

particularly,

As

the

Western

educational

thought

is

penetrating

through

the

East

and

facing

the

traditional

and

modern

thought

about

family

education,

the

Chinese

parents

are

torn

between

the

two

choices.

Therefore,

developing

family

education

is

either

an

opportunity,

or

a

challenge.

Moreover,

Chinese

and

the

Western

family

education

each

has

its

own

good

points,

but

in

different

aspects,

the

educational

methods

are

different,

so

we

need

to

understand

the

differences

between

Chinese

and

Western

family

education,

make

up

for

one#39;s

deficiency

by

learning

from

others#39;

strong

points,

and

push

forward

the

family

educational

modernization

instantaneously,

in

that

case,

China

will

have

the

inestimable

prospects.

[

key

words]

family

education

china

and

the

west

tradition

difference

comparison中西家庭教育的比较(中文翻译版)

[

摘要

]

近几年来，随着素质教育的深入人心，家庭教育已经成为当今社会关注的一个热点，是千万家庭的切身利益和迫切需求所在。因为，良好的家庭教育直接关系到了孩子的素质和品行，更关系到祖国的未来。就中国目前来看，家庭教育的发展态势良好，一大批家长、学校创造了成功的经验，更有许多学生家长主动学习家庭教育知识，教育观念发生了深刻变化。但是尽管如此，家庭教育仍是一个薄弱环节，尤其是随着西方教育思想的传入，中国家长面对传统与现代家教思想，表现出无所适从的无奈。因此，对于开展家庭教育，既是机遇，又是挑战。而且，中西家庭教育各有千秋，在不同方面，教育方法也不同，所以我们就需要深刻了解中西家庭教育的差异，取长补短，并且不失时机地推进家庭教育现代化，这样中国的未来才具有不可估量的发展前景。

[

关键词

]

家庭教育，中西，传统

，差异

，

比较

From

ancient

times

to

modern

times,

family

education

has

been

playing

an

important

role

in

the

national

educational

cause.

A

great

man-Xiaoping

Deng

said,

“The

basis

of

a

country#39;s

modernization

lies

in

talents,

the

basis

of

talents

lies

in

education,

and

the

basis

of

education

lies

in

family.

China

is

a

country

with

emphasis

on

the

home

education.

The

outstanding

home

education

in

the

deep

education

culture.”

The

family

education,

the

school

education

and

the

social

education

are

the

three

big

props

of

education.

They

are

indispensable.

Nowadays,

increasing

attention

has

been

paid

to

family

education

by

the

modern

society,

and

it

gets

a

hot

spot

of

society,

which

is

closely

related

to

tens

of

thousands

of

families#39;

vital

benefits

and

urgent

need.

At

present,

family

education

maintains

a

good

momentum

of

growth

in

China.

It

gets

more

and

more

important

to

Chinese

families.

Throughout

the

ages,

many

men

of

insight

work

delightly

in

the

field

of

home

education,

and

accumulate

quite

substantial

achievements.

And

China

is

an

oriental

country

with

a

long

history,

its

deep

educational

culture

includes

the

elements

of

excellent

family

education.

As

we

all

know,

China’s

ancient

educatinal

thought

want

through

the

ancient

family

educational

field.[

“Family

Instruction

of

Yan”

,

Zhitui

Yan,

Southern

and

Northern

Dynasties]

For

example:

moral

instructions

first;

the

respect

for

old;

the

care

for

the

young;

the

cultivation

of

moral

character;

example

setting;

the

determination

of

being

strong;

learned

profound

knowledge,

careful

consideration;

and

so

on.

These

outstanding

thoughts

are

go

back

to

ancient

times.

Nevertheless,

there

are

still

a

lot

of

problems

emerging

out

in

that

family

education,

which

is

still

weak.

The

education

e