学习翻译理论与实践的心得
摘要
随着科学技术的不断发展、经济全球化的加速，人员交往和信息交流的日益频繁，中西文化之间的交流也加快了发展步伐。而翻译是跨文化交际的桥梁，因此翻译工作在中西文化交流中的作用日益显著。不同国家、民族之间不同文化的交流和渗透，都离不开翻译活动。在高度信息化和全球化的现代社会中，翻译的重要性得到了越来越多的体现。要能翻译出好的作品，不是一朝一夕的事情，还需要经过大量艰苦的理论学习与实践，一个优秀的翻译工作者，不仅要有很大的词汇量和扎实的语言功底，还要博览群书，通观世界，关注国内外时事。
本文旨在通过分析总结翻译过程中遇到的问题等，结合中西文化差异及融合在翻译作品时的影响作用，进一步探讨如何更好地完成翻译作品。
关键词：翻译 交流 文化 差异 融合
Study of translation theory and practice experience
Abstract
Translation is kind of science and art. It is not proficiency in a foreign language with the help of dictionaries and reference books. It is a cultural exchange. After learning translation theory and practice between English and Chinese, I have got a deep understanding of translation. For intercultural communication, Translation is the bridge, and it means that
i
translation working plays a significant role in the exchanges between Chinese and Western cultures. In modern society with high globalization, the importance of translation has been more and more embodied. Translation is a creative language activity which needs lots of practice. In the future, our study should focus on the practice of translation. To enhance the capacity of the translation without a lot of practice is to want to learn to swim without water. Of course, we should also pay attention to scientific practice. Beginners without professional advice should get the Chinese translation material to practice. First have a look of yourself in the accuracy of understanding, and then have a look at his expression with the Chinese language habits to find the inadequate parts on translation. With the increase in the level of translation, we can find some simple and basic knowledge of the professional aspects of the article translation after a gradual transition to the English literature translation. Adhering to the more progressive and more translated articles will be fruitful. As an English learning student, translation is an arduous and long-term task. We should try our best to learn English and translation well, and then spread Chinese long history and culture to all over the world.
Key words: Translation culture communication globalization
Contents
学习翻译理论与实践的心得 ····················· i 摘要 ······························· i Abstract ····························· i 1. Study of Translation Theory and Practice Experience ······· 1 2. Chinese-English Translation ··················· 7
ii
3. 社会和政治背景下的全球化科技 ················· 14 Bibliography ·························· 20
iii
1. Study of Translation Theory and Practice Experience
Translation is kind of science and art. It is not proficiency in a foreign language with the help of dictionaries and reference books. It is a cultural exchange. After learning translation theory and practice between English and Chinese, I have got a deep understanding of translation. It had been a long time that I thought translation is just using correct grammar to organize specific words and make it fluent enough. At the beginning of translation exercises, I always used the method of literal translation. With this kind of method, the articles can’t be understood and as such, are illogical. With the increase of the translation learning and practice, I began to gain more correct understanding about translation activities.
With the development of science and economic globalization, exchanges of personnel and information between China and western countries become more popular and frequent. The exchanges between Chinese and Western cultures also accelerate the pace of development. (Bao Huinan, 2001:56) Because translation is the bridge of intercultural communication, it means that translation working plays an increasingly significant role in the exchanges between Chinese cultures and Western cultures. Without the translation activities, communication and infiltration of different cultures among different nations totally can’t work. In the history of human civilization, there are successes which are derived from the external knowledge that make influence on social, cultural and intellectual system to produce tremendous change, and finally causes the whole culture system with a new look. Since the transfer of internal and external knowledge mainly depends on language as a tool, translation then is an important channel for the dissemination of
1
foreign knowledge. We can even say that the development of major cultural systems in the world hardly work without the relationship and translation of China and western cultures.
Translation plays an important role in communication, and language is an important tool for people to communicate with others. The lack of deep research on the original language culture makes it very difficult to guarantee the quality and level of translation. A good translator should be very familiar with two different languages and different cultures and be aware that language is very powerful for communication. Also, we need to go through the language to get the information that the author wants to pass on. Then get to understand the underlying culture and spirit, so as to know about the differences between Chinese and Western culture. Language is not only the carrier of information, but also the carrier of culture. Because of the different environment and different understanding on the point of view of the world, different ethnic groups tend to form their own unique cultural mode. Human beings’ understanding of information content always depends on the ethnic culture modes. The original readers and the original authors generally have a common cultural background, so the readers can easily understand what the words really mean in the articles as the original author expected, just through the surface forms of words to understand the original of all the cultural connotations. However, the translator can only transmit the information and express feelings, foreign culture from their limited language and cultural background. What he is faced with is lots of cultural materials which are really difficult to be understood or even would absolutely be misunderstood. In order to avoid this kind of situation, the translator must be a person with much foreign knowledge. The translator should not only be very familiar with the source language and the target language, but also should use various information channels to understand
2
different cultures showed in the articles. If the authors are familiar with their differences, they can find a meeting point to minimize the distance between the source language and the target language. So the translator could accurately capture the cultural information from the original texts then improve effective communication between different kinds of languages.
If we want to do translation work better, we should work harder by doing the followings: Firstly, we should get familiar with different kinds of cultures which we cannot really know their common and difference in a short time. It takes a long time to overcome the difficulties of the theory learning and translation practices. An excellent translator, should not only have a large vocabulary and solid language skills, but also have learned lots of knowledge of both languages. What's more, the translator should be concerned about what's happening in the world every day, and pay attention to the current affairs and newborn words both at home and abroad. At present we are just beginning to know about translation between Chinese and English, the first thing we need to do is to learn all kinds of translation skills, and cannot be flighty and impetuous, anxious for success. Although it's very boring, the theory is still the guide of practice. Only after these before we can boldly say we got deep theoretical basis and found the appropriate translation methods and the problems that exist in translation work.
The famous translator Wang Zuoliang ever said that \"the greatest difficulty in translation is different culture\". Because as a kind of communicational method, literal translation not only is the transformation process of the language, but also a process of cultural communication. And, some things or some places have a certain symbolic
3
meaning. Therefore, when we are doing translation, we should be very sensitive to cultural background, and learn the knowledge of cultural backgrounds as much as possible. Then try our best to do the translation to make sure that the translated sentences will make people feel be comfortable.
For example, in the Western Christian culture, the number 13 is an unlucky number, and the Westerners particularly taboo on it. However, in Chinese traditional culture, there is no argument about the number 13. Another example, “I was born in the Year of Rooster. I never eat chicken. The Year of Rooster will bring me good luck or bad luck. ”Chinese people traditionally use 12 animals, representing the 12 Earthly Branches to symbolize the year in which a person is born. Spring Festival 1993, for example, is the first day of the Year of the Rooster. People born in this year have the rooster as their life symbol. All other years of the rooster, according to an old Chinese saying, become either good-or-bad luck years for them. In western culture, there is no custom about animal attachment to people's year of birth. Therefore, if we want to translate these significant cultural differences when doing translation work, and in order to do translation work more accurately and completely, we must have a deep understanding on these traditional customs. (Bao Huinan, 2001:133)
Cultural differences exists, there will be convergence among cultures at the same time. And convergence of culture will have a profound impact on the translation work. Since the reform and opening up, there have been more and extensive exchanges between China and the Western world leading to many words with western culture being introduced into Chinese and eventually becoming common words in Chinese daily activities. For instance, supermarket is translated as ‘chao shi’, online-shopping is translated as ‘wang shang
4
gou wu’, fast food is translated as ‘kuai can’, and the Internet is ‘yin te wang’. These are widely used in people's daily life activities. Chinese new vocabulary is a true reflection of convergence between the Chinese and Western culture in the translation work. For example, in the west, the expression of failure can be ‘meet someone's Waterloo’. Chinese translator translate Waterloo as ‘hua tie lu’ from its pronunciation, and the news titles like ‘Shanghai Dui Zao Yu Hua Tie Lu’ have widely been used in the press. (Bao Huinan, 2001:156)
As for the translation methods, the famous translation theorist Peter Newmark has introduced many kinds of translation methods, such as communicative translation, semantic translation, literal translation, free translation and so on. Among these methods, ‘literal translation’ and ‘free translation’ are the most important two methods. Literal translation is often be used to translate technology, commercial, industrial, economic and news texts, such as meeting recording. Free translation is generally used in the literature, speech and language ads. Of course, the best way for translation is to combine both of them. However, most of the time, in order to get better effect of translation, we had better use communicative translation and semantic translation. Communicative translation attempts to produce on its readers an effect as close as possible to that obtained on the original reader. (Newmark, 2001:126)We cannot simply copy the original text. To make the foreign readers get the same reading experience of texts as close as possible as the original leaders, we need to be familiar enough with another language and the backgrounds of the texts. Semantic translation attempts to render, as closely as the semantic and syntactic structures of the second language allow, the exact contextual meaning of the original. (Newmark, 2001:135)We should not only make the readers under the different culture
5
obtain the same feeling, we must do our best to express the original intention of the author's writing completely and clearly to all readers in second language environment. Now our translation is still far from being reached this level, so that to finish the whole translation text fluently, we need to use changeable sentence structures and proper words, and I think it’s our most urgent work for present. However, one point is crucial in translation: culture. There are too many cultural differences between the East and the West. We should understand the culture of western countries, so as to do the translation work better.
The first thing you should do in translation is to strengthen your basic literacy. The so-called basic literacy means that the translator must have the basic conditions. They should have a serious attitude to translation, the translator must have the three aspects of the quality, namely, a certain level of English, higher Chinese self-cultivation and rich professional knowledge. Show more translation practice, the three aspects of the quality of the higher, more successful completion of the translation work. English on the level, attention should be paid to lay a solid foundation, expand vocabulary, extensive reading, the best ability to read, write, translate training at the same time five times, compared with single attack can be translated more quickly to improve the standard of English. In Chinese, self-cultivation, training should strengthen grammar, logic, rhetoric and other aspects of knowledge, reading, writing, and more practice to amend the article. Expertise in the subject, should strive to master their own business, a better understanding of the relevant professional knowledge; regular access to domestic, foreign books, master the updated development of English culture.
6
Translation is a creative language activity which needs lots of practice. In the future, our study should focus on the practice of translation. To enhance the capacity of the translation without a lot of practice is to want to learn to swim without water. Of course, one should also pay attention to scientific practice. Beginners without expert advice should get the Chinese translation material to practice. First have a look of yourself in the accuracy of understanding, and then have a look at his expression with the Chinese language habits to find the inadequate parts on translation. With the increase in the level of translation, we can find some simple and basic knowledge of the professional aspects of the article translation after a gradual transition to the English literature translation. Adhering to the more progressive and more translated articles will be fruitful.
It’s not easy to be a good translator because it needs long-term effort under the guidance of theory. For example, if you don’t know how to write a noun or a verb when writing, you can just skip it. But when you are doing the translation, you can’t skip it. Translation work is solemn and serious, and it requires enough translation ability which must be combined with the practice and theory.
In modern society with high globalization, the importance of translation has been more embodied. As a student who is learning English, translation is an arduous and long-term task. We should try our best to learn English and translation well, and then spread Chinese long history and culture to all over the world.
2. Chinese-English Translation
7
\"How many words does he know?\"
“3000 or more words including wrong characters.”
\"Then be a writer, since he could do nothing and be unwilling to live as the same as ordinary people.\"
This is unprecedented damage and besmirch for the literature career writer profession, and intellectual, the surrounding sacred aureole and occupation dignity of writers and litterateurs were swept away. Certainly, this is self-mocking of Wang Shuo himself, because Wang Shuo is also a writer. Wang Shuo’s efforts may be regarded as earnestly practice in this aspect, he called himself \"typist\self-mocking in his novel like “I am a rascal that nobody could scare \o not treat me as a person\so on , although we can’t think they are the condition of Wang Shuo, but half of Wang Shuo is reflected in the word “I” at least.
Certainly, there was just one of this person when Wang debuted at the end of 80's, the whole literary circles didn’t been completely disenchanted yet at that age, had no network and network literature, either. Wang is rated as the pioneer and founder in the literary of “disenchantment”. At the end of the twentieth century and the beginning of the 21st century when network was consumedly flourishing, secularization and consumption culture were growing rapidly, we saw thousands of Wang, and he was getting depreciatory. In fact, Wang Shuo isn't real “typist”, his words taking some meanings that
8
challenging elites intentionally, which results in a great deal of \"typist\" appear now, forming the latest developments of \"rascal literature”: The body-writing. The body writing is the direct line of rascal literature, and Wang Shuo corroborated this by defending called as “body-writing\" of the Mian’s. He thinks \"write with the body”, “is very high praise\\"body is the thing that much more useful than brains… own body is happier than own brains, that could be treated as species superior\about novels is that getting knowledge and educated by novels.” But education is exactly the most basically appeal of the literature of spirits and elites. Thus, Wang’s judgment has strongly characteristics of anti-essence.
2.1 The anti-essence of network and literature
If Wang Shuo represented the literature in the vulgar public eyes of consuming ages, which disenchanted the holiness of elite literature form psychological and mental level, so, the real implementation of the second time “disenchantment\" relies on the literature due to quick development and universality of mass communications, non-monopolization and popularization of literature’s means of participation, access car’s inflation and devaluation of literature and cultural activity. The network worked especially important in this part.
The elitism of literature and cultural activity is resulted in various reasons, one of the most important of them is elites ’occupation of all kinds of resources of literature and cultural production, especially the monopoly of the medium resources occupies. The initial resources that is engaged in literature activity is certainly the ability of knowing words, the
9
number of engaged in literature career is very limited in the ancient society, one of the basic reasons is the people who has to the ability of knowing words is very limited, and of course illiteracy cannot work on writing. The modern universalize education system broke the elites stratum’s monopoly of knowing words gradually; this made the number of people with the ability of working on writing rise consumedly. But, the people who can truly announce a work through the media publicly and engage the literature in terms of social significance and cultural production (do not include that kind of \"drawer literature phenomenon “which is one appreciate one’s own writing) still keep being very limited, even if in modern society with education popularization had been improved greatly; the reason is that the medium resources is still very lack and been monopolized by a few elites. This kind of monopoly remained exist until be broken at the end of last century.
Nowadays elites ’monopoly over medium have been broken immensely by the development and universality of mass communications, especially Internet .Network becomes a kind of convenient way which can be taken full advantage of to the urban public especially to the young people who enjoy surfing on line. Network is the medium can get most freely and easily, no editors ’gate keeping there, no manuscript verifying, reviewing and finalizing, the celebrity's advantage is also been reduced on the lowest level, and the threshold of publishment is almost nonexistent. One's writing almost can publish on the Internet at any time, writing become free after the space of publishment had been explored, people can write anything they like even just some nonsense, talking irrelevant to the subject, that’s all doesn’t matter. Writing and publishment is not a monopoly career any more, but a public activity normal people can also take part in. These \"network-writers” and \" internet denizens \"are not professional writer, but usually more animate than
10
professors.
This is the literature carnival that everyone can join, the literature with strongly anti-essence.
It’s unimaginable no matter to the firing phenomenon of “Super Voice Girls” or “Sister Furong” at early time if there is no network with low cost and threshold, efficient spreading way and convenient participating ways network provide for the public of anti-essence. People's desire of self-expression is consumedly stirred up. As they said: People get the desire of self-expression through the comments of “Sister Furong” phenomenon. Actually, spectators act as “the second position” and enjoy the pleasure from it in the process of self-expression. “Super Voice Girls” phenomenon which takes “Just sing if you want” as slogan arouse even more people’s desire of self-expression becoming true largely.
The door of literature almost opens to everyone because of the universality of the medium, writer is not mysterious elites with special ability any more. Then literature had been disenchanted, writers had been disenchanted as well. The mysterious aureole of \"writer\" disappeared, writers career also became nonprofessional; Jin Hezai, Lin Changzhi and
other
famous
network-writers
are
all
non-professional;
thousands
of
“network-writers” appear when few writers fade away. With creative activities become demystified, people don’t talk about literature psychology, psychoanalysis, unconsciousness, inspiration, disinterestedness and independence (Theoretical field of literature and art in 80’skeen on analyzing and creating mentalarcanum, this is because
11
people mystified the creating mentality).
The positive side of the network culture or literature is it’s democratization, negative side is it’s fall called \"network excretion\".Everyone can stand on the field of literature without demands and certainly there will create lots of irresponsible, without the sense of mission ,even vulgar writing, it shows a strong tendency of enjoying oneself. The gamification and liberalization of network not only eliminate the box but also provide vulgar behavior with opportunities and condition at the same time.
2.2 The changes of cultural idols’ “disenchantment” and university spirits
The second \"disenchantment\" of literature certainly still relies on the gradual secularization, diversification of Chinese social culture and prevailing of prevailing. What it causes is two dramatics changes: one is the change of cultural idols, and another is the change of university spirits.
\"Cultural idols\" was always monopolized by elites in 80's, but a dramatic phenomenon in new century is the diversification, fragmentization and secularization of the cultural idols; the most dramatic example on it is the Selection activity of “Who is the Cultural idol nowadays” set up by Sina; Lu Hsun, Lei Feng, Jin Yong, Faye Wong, Leslie Cheung and others who represent the elite culture, revolution culture and consume cultural were juxtaposed together in the result. This showed that the public nowadays (netizen class at least) no longer admire one common idol or authority. (Like some kind of \"Disputes of celebrities\" said Wei Bo). And more notably, the flourishing of mass communication and
12
popularization of culture also make the public long for becoming idol and probably could be, thereby break the strong monopoly of idol and authority, “Super Voice Girls” is a typical example of it. Chris Lee and Jane Zhang were normal people yesterday but famous starts nowadays. The network released the public's participating spirit; their slogan was \"Just sing if you want\".
Another dramatic sign of elites cultural\" disenchantment” is the rewrite of the logic of consumerism to university spirits. This is “disenchantment” of the university. Through thinking of power controlling, ruining universities, worker-peasant-soldier leader of universities and other anti-intellectualism and nationalist traits trend, what consistent consensus elites reach to in new period is :the university spirits, university souls is independent autonomic, enlightening the public, saying \"no\" to the power and wealth. Since then, universities became holy temple which was always monopolized by elites after ruining ‘Gang of Four’, and where people respect and admire. All these things make universities be “disenchanted\" undoubtedly .Now we can see that a great deal of public consumer cultural stars get into elite cultural temple- universities. In New century, a very remarkable phenomenon of Chinese cultural field, educational circles is consumer cultural stars such as Jin Yong, Stephen Chow, Benshan Zhao , and Chris Lee and so on are invited to be honorary professor or give a speech by various famous universities competitively. This is a profoundly rewrite of consumer culture and business logic to the university spirits. Compared to actions of Cambridge university refuses to give the award \"Honorary Doctorate\" degree to Mrs. Thatcher and Blair those two primes, Harvard University refuses Kissinger return to school be a teacher, the autonomic spirits of Chinese universities is more weak.
13
It is the “disenchantment “of professors goes along with the “disenchantment” of universities. Professors are the representative of knowledge elites; but now, people keep very low points to professors as the representative of elite’s literature and culture. In the topic about \"who says that Stephen Chow can’t be a professor\" on the Sina, a person comments that who say Stephen Chow can’t be a professor, he can be a comic professor at least, do not think only the people graduate from universities can be professors, we can also be professors with primary school degree growing in the university of society!\" This fully explain the popularization of professors concept in people’s heart, the sacred aureole of professors has been cut down largely .In the discussion of whether should Peking University invite “Super voice girl” Chris Lee make a speech at Centennial Hall (where elites admire as a holy land), one author alias as \"Firewood for decade \" points out objective opinion:\"Culture may has the difference from grace to vulgar, but there is no difference from nobleness to humble. Vulgar culture is not always humble and can’t be put on table. Probably some people also hold the concept of identifying nobleness and humble by career and status in their bones.”
3. 社会和政治背景下的全球化科技
3.1 西方技术科学催生了充满种族主义者和不健全的生态系统的殖民据点
西方技术科学催生了充满种族主义者和不健全的生态系统的殖民据点，这一观点在罗伯特·波义耳的观点中表现的很明显，他因提出关于压力、温度和体积的规律而为人们所熟知，但少有人知的是他作为新英格兰公司的总督的身份。他明确地希望摆脱新英格兰土著人“像一种女神”的自然观，那种他认为是“一个极度阻碍人类帝国超越神的低等生物”的自然观。土著的持续贬值和当地的知
14
识与实践阻碍了发展之路是原始的和无知的，因为不科学，这已经是一个全球性的殖民地传统。我想在这一节表达的是，科技的全球化是并且已经是一个不道德的过程。更进一步的说，其不道德的缺陷并不能简单的归因于对培根科学天真的信念，我们也许明白，如果不能证明波义耳的观点，而是证明全球化的技术是围绕在企业利益和政府政策网络的已承诺收益中已排除民主收益后的既得利益。简而言之，技术并没有全部地实现全人类的利益，甚至是一个精英群体的利益。本节的第一部分探讨印度的桉树种植，第二部分探讨南非的班图教育政策。
范达娜·西瓦详细介绍了在印度的桉树造林项目是以最好的、“不能反应该领域的现实和没有满足最低的科学标准”的那些选用的数据为基础。尽管当地农民声称桉树植物会使地下水位降低并且破坏土壤条件，印度森林研究所主席认为，“这种盛行的关于桉树会降低地下水位的谬论是没有科学依据的。”为了应对1982年政府对重视桉树种植这一政策的挑战，在不考虑这些植物必需的各种条件和桉树有不同的水需求、增长率、在生命周期不同阶段的生物量生产这些公认事实的情况下，林业部门先是在幼苗中开展了单一植物的实验，随后实施了一个大规模的造林计划。最糟糕的是，这个计划是基于错误的信息和已被抑制歪曲的事实的。从表面上看，它看上去也许不是一个关于科技的案例。然而，如果我们了解科技的意义，正如我上面所说的，科技先是作为一种思维方式，随后是人类操纵自然的意图，接着是对林业和农业深刻的、固有的、无可置疑的技术实践。
此外，在这种情况下，因为建立并实施桉树政策的是印度政府，表面看来，印度政府建立并实施了桉树的政策，这个问题看起来利害攸关的只是一个国家，而不是全球。然而，西瓦认为，印度林业专家在大规模荒漠化的共犯为制浆造纸工业的利益服务：“科学与技术已经被公认为是密不可分的，汞合金已经被纳入到经济系统。当然，这个系统是被西瓦认为的“基于开发，利润最大化和资本积累”的全球化的资本主义以及西方的经济基础。因此，全球化科技的问题是，在一个发展中国家的背景下，不予国有化或本土化。而在印度的桉树案例表明，全球化的技术被加入了西方的强势经济实践。科技仍然是西方现代性项目的一个组成部分，不仅仅只是因为西方重视其传播和促进。
15
这可能是技术全球化最大的威胁和弱点：虽然建立在对人类生存条件的进步和改善过分渲染的基础之上，但它实际上建立在个人主义高于集体主义消费主义高于持续主义，开发利用主义高于释放主义的西方价值观的基础上，为少数人的利益服务。
3.2 南非班图教育政策方面的情况
当然这是在南非班图教育政策方面的情况。在1953，该项目代表了长期的种族教育历史的顶点。传统的教育方式逐渐被殖民学校的教育方式取代。1658在开普开办的第一所西方学校开始教育年轻的奴隶们：他们“学习荷兰语和基督教的基础教义，被鼓励要勤奋，并用白兰地酒和烟草作为奖励。他们被教育成为为新的统治者高效并顺从地服务的仆人。”这一殖民地早期教育策略在南非仍占据重要地位，主要表现在两个方面。
首先，从一开始，他们的教育就没有打算让黑人掌握西方科技的核心技术。相反，它是通过允许黑人进入科技的上层建筑，以此来满足他们对劳务产业劳动力和基本技能的需要这一现状来对种族主义白人特权进行维持。1855年， 州长Grey认为教育应该设法使他们成为有用的仆人，产品的消费者以及收入的贡献者。同样的，希尔先生在1892年给好望角市教育委员会的自荐信中写道，“我会教当地人修整地面，帮助他们修直犁沟，木工的基础入门。使他们会从事娴熟的机械工作…如果当地人被教授技艺，应该教他们的产业。”
然而，在1922年的学徒法中，为保障白人的特权，要求学徒有至少经过八年的教育，才能达到标准的6级，这类似于13年级系统中的8年级。即使到了1970年，也只有不到百分之十的非洲学生达到这种程度的教育。事实上，从1955年到1968年间入学的六百万的非洲儿童中的一半在他们获得标准3之前从学校退学。班图教育法案的目的不是使非洲人充分参与西方科学技术的发展，而是保持他们作为半熟练的工作能力来满足国家经济的发展。这不是在培训科学家或者是工程师，
16
而是在培训非洲人作为最低等级的管理者帮助管理当地机构以及为欧洲人的私人资本主义企业效力。例如，如果一个非洲人希望学习工程，从而达到能够参与工作的劳动者的技术水平，那么他或她必须申请一所能够被录取并获得机会学习的白人大学。1969年，班图教育部长那个一共收到了190个这样的申请，其中有四个被批准。1981年的de Lange报告指出，小部分学生要求对十级进行以上学术研究做准备，同时，50-80 %的处于5级到8级之间（相当于7年级到10年级）的学生正在接受职业教育，这正好与南非的劳动力需求紧密相关。“因此建议将高中分为学术高中与职业高中。学历教育是没有经费的，而职业教育是有经费的，因此非洲青少年更倾向于职业教育，同时也因为职业关系被统治和剥削。给非洲传入科技并为他们提供必要的技能培训进行使用并没有改善人们的生活条件，但通过培养一个劳动阶级提高了工人阶级的白人生活条件，进而通过劳动力巩固了白人的特权阶级。
其次，班图的教育政策证实了海德格尔在1954年的警告。他认为，技术是一种思维方式，“人们关心的是自己将在哪里被作为长期的储备，”也就是说，人类将本身视作一种资源，这是相对于另外一种方式而言。亨德里克先生负责班图教育法案的实施。他在1948年声称，黑人教育的目的应该是“灌输忠实可靠的人生观。”这不仅仅是设计用来控制和限制黑人在科学和技术的社会机构中的参与，也是为了使黑人能够顺从地使用工具为技术方面的上层建筑服务。非洲人则被灌输到成为科技的应用实体而不是技术的自主用户。教育的目的是“训练学生使学生能够满足将来为他们工作的要求。”这种教育系统的设计是为了使下层阶级接受的教育最终能够实现他们的社会角色并顺从地为上层服务：“教育系统必须教导人们要顺从，使他们充分分散，防止他们的意识聚集在一起塑造自己的精神存在。”隔离教育被证明是正确的，因为如果一个非洲孩子得到与白人相同的教育，这会使他变得“懒惰，工作不称职；也会使他变得‘厚脸皮’，成为不听话的仆人等”。总之，这会使他成为一个不合格的工具。
3.3 对印度的桉树项目和班图教育政策的总结
17
在对印度的桉树项目和班图教育政策进行了分析的基础之上，我认为统治关系，在现代技术中突出地表现为从其起始点开始的技术科学，正如在上一节中描述过的，已经影响到了政治和社会关系的全球化进程。桉树项目表明，全球化的技术在有科学技术、对当地人反感厌恶以及有过分敏感的聪明才智的地方作为其共犯取代了可持续发展实践的一代。班图的教育政策则表明，它参与了将土著居民作为工具来进行维护的帝国主义和殖民地的种族主义和古典主义的做法，防止他们在必须生活的社会中充分参与到社会结构内。历史表明，科技全球化是全球资本主义的竞争，以及对土著居民的迫害。处于控制之下的科技梦想不仅仅局限于自然，也体现在跨文化交流和技术转让等，在社会和政治背景下发生的全球化的技术压迫、实际控制和操纵等。在发展中国家，全球技术是西方国家利用特权的法令，只是基于西方国家的特权凌驾于土著之上的西方合理行为和知识的设定，全球技术还维持着西方国家在全球的特权。
然而，关于控制的技术承诺是一个虚假的承诺。在下一节中，我将列举核能工业的一个造成了危险后果的例子，来瓦解关于控制自然的承诺。我将用安得烈芬伯格先生关于法国的可视化和内侧试验艾滋病患者的经验分析，来说明不仅仅是关于社会控制的承诺是虚假的，实际上还有技术用户可以借助自己的目标扰乱社会的计划。因此，我的乐观主义的总结是，全球化的技术中也有民主化的技术可供用户体验它的授权和自主解放的时刻，以此来结束我的其他苛刻的分析。
3.4克里斯廷的声明
克里斯廷·施拉德·弗雷谢特基于她在核电工业方面控制自然比科学技术范式有更多的限制的研究发表声明，事实上参与的科学家似乎准备承认具有更多的限制。她声称，在核裂变产生商业价值的前三十五年，对核废料处置的问题并没有解决，因为科学家说，“一旦他们开始认真思考这个问题的话，安全隔离废物是容易的。”
18
根据美国能源部（DOE）几个关于核设施的国会听证会，从1986到1989，自1061个核能源点需要大规模的清理成本从130美元到3000亿美元，DOE一直在损失信誉。由于能源部经理再三违反自己的环保法规，以及美国的法律，并进一步要求的美国能源部的管理员保留资金及对安全问题感兴趣的人的信息，并惩罚告密者，认为没有必要花钱用于清理，施雷德·弗雷谢特将这种混乱归因于废物管理不善和存储不善，。这样看来，核电技术是不可信任的。
然而，还有另一个问题，其在本质上是认识论，这与对部分科学家和技术人员过度自信的态度有关。例如，肯塔基，核工程公司“马克塞公司”的承租人，这个公司后来被命名为Us Ecology，在1963年时，他们声称，他们的设备将打开“钚”这种需要经过两万四千年才能移动半英寸的元素。钚的半衰期超过二万五千年。十年内，它已经移动了两英里。认识论的问题是，这样的预测是基于建模的方法，对核废物处置这样的现实问题这种方法是不充足的，涉及的推论也需要主观判断的客观性。仿真模型包括有关的水文地质问题，首先，他们做出了预测后证实对模型进行了检验的数据是不够的也不准确，例如，在尤卡山站点，收集的数据是在对经过数百万年的站点进行了十年的观察的基础上的。此外，模型依赖于野外条件，数据通常无法获得，甚至是没有经过测试的，而且技术人员很少会去证实那些需要他们确认的信息。技术人员认为通过科学的发现，可以把施雷德·弗雷谢特的观点视作是真正科学的观点。她认为，科学的合理性确定了核技术在包括了利益相关者的利益和对后代的责任的伦理的合理性之下是矛盾的。
我上面所说的，基于史实的科学和技术的瓦解压榨了伦理道德观念，美国核废物的处置就是一个明显的例子。技术人员已经高估了他们的预测和控制自然过程的能力，将伦理问题简单的当作是技术问题。同时，通过科技来实现对自然界进行控制的承诺的已经失败并在继续产生巨大的道德后果。例如，已经有据可查的是，有色人种团体和穷人群体承担了不成比例的有关的危险的有毒废物负担。这也是全球性的事实问题。技术是有代价的，这是用于支付其利益不能共享。这些形成了有些人只能得到不公平的低效益、但仍要支付不公平的昂贵价格的生活的决定，并且这个决定是在企
19
业实践和政府政策共同作用、而受此影响的人们却毫不知情的背景下提出的。
Bibliography
[1] Newmark P. 2001. Approaches to translation [M]. 上海外语教育出版社.
[2] 包惠南. 2001. 文化语境与语言翻译[M]. 中国对外翻译出版公司.
[3] 邓炎昌,刘润清. 2004. 英汉语言文化对比[M]. 语言与文化.
20
因篇幅问题不能全部显示，请点此查看更多更全内容