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当下世界依然充斥着各种形式的仇外现象,对文化与民族“他者”的敌意、我们一他们的对立情绪,以及民族中心主义的傲慢。正是对这一迫切情状的反应,世界主义与文化翻译在全球范围内被争论、接纳,无论是在各种学术论坛、会议还是学术专刊上。本文通过两部世界知名小说,即钦努阿·阿切贝的《瓦解》与恩古吉.瓦.提安哥的《界河》来探究世界主义与文化翻译问题。本文揭示了世界主义读者如何通过文化翻译来理解或认识文学中的普适性在不同文化中的独特表现。如果世界依然是各种形式的民族中心主义和帝国主义的舞台,那么世界主义读者与文学文本之间的这种遭遇就是人文领域美学教育至关重要的内容。本文的结论是,如果作为一系列价值观念和理念/想的世界主义与作为去普适性观念有效方法的文化翻译是文学与美学研究的中心问题,那么,每一种阅读行为与每一处表征场域都将助益不同文化之间的包容、尊敬与接受。
The current world is still full of all forms of xenophobia, hostility towards culture and nationality, the opposition to us and their arrogance of ethnocentrism. It is in response to this pressing situation that cosmopolitanism and cultural translation are debated and accepted, whether in various academic forums, conferences or academic journals. This article explores cosmopolitanism and cultural translation through two world-famous novels, the “collapse” of Chinuau Achébey and the “border river” of Nguguedh. This article reveals how cosmopolitan readers can understand or recognize the unique manifestations of universalism in different cultures through cultural translation. If the world is still on the stage of various forms of ethnocentrism and imperialism, such encounters between cosmopolitan readers and literary texts are of crucial importance in the aesthetic education in the humanities field. The conclusion of this paper is that if cosmopolitanism as a series of values and ideas / thoughts and cultural transla- tion as an effective method of decontextualization are central to the study of literature and aesthetics, then every reading behavior and every place Representation of the field will be conducive to tolerance, respect and acceptance among different cultures.