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1、<p><b>  畢業(yè)論文開(kāi)題報(bào)告</b></p><p><b>  英語(yǔ)</b></p><p>  中英文中顏色詞的聯(lián)想意義的對(duì)比以及顏色詞的譯法</p><p>  一、論文選題的背景、意義(所選課題的歷史背景、國(guó)內(nèi)外研究現(xiàn)狀和發(fā)展趨勢(shì))</p><p><b>  1

2、.歷史背景</b></p><p>  中國(guó)和以英語(yǔ)為母語(yǔ)的國(guó)家有著不同的歷史軌跡,各自文化是存在一定的歷史背景。語(yǔ)言作為文化的一個(gè)重要組成部分,是通過(guò)詞匯反映一個(gè)民族的歷史背景。中國(guó)以紅色為貴,歷史源遠(yuǎn)流長(zhǎng),起源于古代的日神崇拜。太陽(yáng)從東方升起來(lái),紅色的顏色和炎熱的高溫給古人很神秘的感覺(jué),由此,古人產(chǎn)生了對(duì)紅色的崇尚。西方文化來(lái)自希臘古羅馬文化及《圣經(jīng)》,與現(xiàn)實(shí)生活有著密切的聯(lián)系。西方文化的紅色“r

3、ed”主要是指血液“blood”顏色,“blood”在西方人的心中代表著奔騰在人體內(nèi)的“生命之液”。一旦血液流下來(lái),生命之花會(huì)褪色凋謝。西方文化紅“red”是一種貶意相當(dāng)強(qiáng)的詞,是血與火的聯(lián)想,它象征著殘暴與流血。</p><p>  2.現(xiàn)狀和發(fā)展趨勢(shì):</p><p><b>  2.1 國(guó)內(nèi)現(xiàn)狀:</b></p><p>  徐芳(200

4、8)通過(guò)對(duì)漢英顏色詞中的“紅色”的一些具體實(shí)例的解析,進(jìn)行語(yǔ)義方面的對(duì)比,找出了其中的相同和相異之處,闡釋了其產(chǎn)生的文化背景,她認(rèn)為這對(duì)第二語(yǔ)言習(xí)得者準(zhǔn)確掌握目的語(yǔ)并運(yùn)用目的語(yǔ)順利進(jìn)行有效的交際有所裨益。</p><p>  張祝祥(2008)在認(rèn)知語(yǔ)言學(xué)的框架內(nèi),以原型理論、隱喻和轉(zhuǎn)喻為理論基礎(chǔ),以英漢語(yǔ)言中基本顏色詞為例,比較分析了不同語(yǔ)言中基本顏色詞認(rèn)知語(yǔ)義結(jié)構(gòu)的共性和個(gè)性。</p><

5、p>  溫凌云(2007)通過(guò)分析英漢顏色詞匯語(yǔ)義認(rèn)知模式的異同,探討了兩種語(yǔ)言中主要顏色詞匯的文化心理圖式之差異。</p><p>  竇成君(2007)從中西文化對(duì)比的角度,討論了各民族文化發(fā)展對(duì)顏色詞含義的影響西方文化中顏色的象征意義。</p><p>  胡宇(2005)。在跨文化交流中,由于不同民族、不同文化背景或雖屬于同一民族、同一文化背景,但分屬于不同社會(huì)集團(tuán)或社會(huì)階層

6、的成員,對(duì)各種顏色符號(hào)的感知是不一樣的。他以紅色為例,從語(yǔ)義和語(yǔ)用兩方面對(duì)漢英紅色詞作文化學(xué)上的探討。</p><p><b>  2.2 國(guó)外現(xiàn)狀:</b></p><p>  在國(guó)外對(duì)顏色詞語(yǔ)的研究已經(jīng)取得了豐碩的成果。其中柏林和凱對(duì)顏色詞語(yǔ)的跨文化研究發(fā)現(xiàn)了其內(nèi)在的規(guī)律性。他們運(yùn)用模糊集理論(Fuzzy set theory),說(shuō)明人對(duì)顏色認(rèn)知是視覺(jué)神經(jīng)與大腦認(rèn)

7、知能力結(jié)合的產(chǎn)物,不完全是客觀的,獨(dú)立于認(rèn)知者以外的,而是產(chǎn)生于現(xiàn)實(shí)世界、生理機(jī)能和具有模糊集特征及文化選擇的認(rèn)知機(jī)制的結(jié)合,說(shuō)明人的生理基礎(chǔ)如何影響顏色概念的形成和語(yǔ)言表達(dá)。Lucy(轉(zhuǎn)引自Foley 1997:161)認(rèn)為顏色的意義是人們對(duì)顏色的認(rèn)知理解,換言之,顏色所暗示的意義是顏色所參與的和激活的,并在文化上人們所界定的關(guān)系。</p><p>  英國(guó)語(yǔ)言學(xué)家帕默爾(Palmer)認(rèn)為:“語(yǔ)言忠實(shí)反映了一

8、個(gè)民族的全部歷史、文化,忠實(shí)地反映了它的各種游戲和娛樂(lè),各種信仰和偏見(jiàn)?!?lt;/p><p>  美國(guó)著名語(yǔ)言學(xué)家倫納德·布隆菲爾德(LeonardBloomfield)認(rèn)為:“外語(yǔ)中的仟何一個(gè)詞或句子的意思總是有別于本族語(yǔ)中一個(gè)近似的、相應(yīng)的詞或句子?!?lt;/p><p>  Lakof(1987)指出,由于某些詞匯是在古代滋生和凝固的,其來(lái)源域的選擇可能在歷史的某一時(shí)期之內(nèi)是比較

9、流行的,這樣定型下來(lái),因此我們不能以現(xiàn)在的思維方式來(lái)衡量詞匯,而應(yīng)以歷史的眼光看待它們。</p><p><b>  3. 選題意義</b></p><p>  語(yǔ)言是社會(huì)現(xiàn)象,是文化載體,反映一個(gè)民族的文化特征。由于不同文化問(wèn)社會(huì)結(jié)構(gòu)、政治制度、生活習(xí)俗的差異,表達(dá)同一理性概念的詞,在各自獨(dú)特的文化傳統(tǒng)作用下必然會(huì)產(chǎn)生詞匯字面意思之上的不同的聯(lián)想意義。這種聯(lián)想意義與

10、詞義本身沒(méi)有必然聯(lián)系,而是人們?cè)谔囟ǖ恼Z(yǔ)境中和民族文化背景基礎(chǔ)之上,賦予詞特殊的文化意義。對(duì)于詞匯聯(lián)想意義的理解有助于人們更準(zhǔn)確的了解所學(xué)語(yǔ)言的文化,從而達(dá)到真正的交際的目的。如若沒(méi)有弄清楚這些差異,很容易導(dǎo)致人們出現(xiàn)理解上的錯(cuò)誤,這樣就會(huì)阻礙民族間的交流。本文以“紅色”為例,意在探析“紅色”在英漢語(yǔ)言中的文化差異及實(shí)踐意義,并提出翻譯的兩種方式,以求達(dá)到更好的民族文化交流。</p><p>  二、研究的基本內(nèi)

11、容與擬解決的主要問(wèn)題 </p><p><b>  1.基本內(nèi)容</b></p><p>  本文從聯(lián)想對(duì)應(yīng)、聯(lián)想重合、聯(lián)想沖突和聯(lián)想缺省四個(gè)方面對(duì)漢英語(yǔ)言中紅色的聯(lián)想意義進(jìn)行比較,并分析其異同,目的是對(duì)紅色有更深刻的理解以及提供有效的顏色詞翻譯方法。此外,本文還分析了造成兩種語(yǔ)言中聯(lián)想差異的文化原因,如歷史背景、心理因素以及宗教的影響。在此基礎(chǔ)上,闡釋了顏色詞的翻譯

12、方法,即直譯法、色彩轉(zhuǎn)換法、增譯法和意譯法,以及翻譯原則。本文以“紅色”為例,意在探析“紅色”在英漢語(yǔ)言中的文化差異及實(shí)踐意義,以求達(dá)到更好的民族文化交流。最后得出結(jié)論,隨著科技的突飛猛進(jìn)和經(jīng)濟(jì)全球化的快速發(fā)展,跨文化交際越來(lái)越廣泛,翻譯也會(huì)起著越來(lái)越重要的作用,對(duì)于研究和對(duì)比以“紅色”為例的顏色詞在中西文化中的差異與翻譯也應(yīng)是一種必要。</p><p><b>  2.擬解決的問(wèn)題</b>

13、</p><p>  2.1 漢語(yǔ)和英語(yǔ)中的“紅色”的文化背景有哪些不同?</p><p>  2.2 影響“紅色”在漢英語(yǔ)言中聯(lián)想意義異同的三個(gè)因素?</p><p>  2.3 運(yùn)用怎樣的顏色詞翻譯方法來(lái)對(duì)“紅色”進(jìn)行翻譯?</p><p>  三、研究方法和技術(shù)路線</p><p><b>  研究方法

14、:</b></p><p><b>  文獻(xiàn)研究法:</b></p><p>  文獻(xiàn)研究法是根據(jù)一定的研究目的或課題,通過(guò)調(diào)查文獻(xiàn)來(lái)獲得資料,從而全面地、正確地了解掌握所要研究問(wèn)題的一種方法。其作用有:①能了解有關(guān)問(wèn)題的歷史和現(xiàn)狀,幫助確定研究課題。②能形成關(guān)于研究對(duì)象的一般印象,有助于觀察和訪問(wèn)。③能得到現(xiàn)實(shí)資料的比較資料。④有助于了解事物的全貌。&l

15、t;/p><p><b>  定性分析法:</b></p><p>  定性分析法就是對(duì)研究對(duì)象進(jìn)行“質(zhì)”的方面的分析。具體地說(shuō)是運(yùn)用歸納和演繹、分析與綜合以及抽象與概括等方法,對(duì)獲得的各種材料進(jìn)行思維加工,從而能去粗取精、去偽存真、由此及彼、由表及里,達(dá)到認(rèn)識(shí)事物本質(zhì)、揭示內(nèi)在規(guī)律。</p><p><b>  技術(shù)路線:</b&

16、gt;</p><p>  Chinese--English comparison of associative meanings of red and corresponding translation methods about red</p><p>  Thesis statement</p><p>  1.Introduction </p>

17、<p>  1.1 Definition of culture</p><p>  1.2 culture and language </p><p>  1.3 Definition of color words</p><p>  2.The reasons leading to the difference between chinese an

18、d English</p><p>  3.1 Historical reasons</p><p>  3.2 Psychological factors</p><p>  3.3 Religious factors</p><p>  3.Comparison of associative meanings of red betwee

19、n chinese and English</p><p>  2.1 The same meaning of Chinese and English in red</p><p>  2.2 Red in English and Chinese has the same meaning but associative meaning is different.</p>&l

20、t;p>  2.3 The same color words can not find the corresponding associative meaning in another language</p><p>  4.Color words’ translation methods and principles</p><p>  4.1 Literal translat

21、ion</p><p>  4.2 Colour transformation</p><p>  4.3 Amplification</p><p>  4.4 Meaning implication</p><p>  5.Conclusion</p><p>  Bibliography</p>

22、<p><b>  Appendix</b></p><p>  Acknowledgements</p><p>  四、論文詳細(xì)工作進(jìn)度</p><p>  1. 2010年10月 確定論文題目,指導(dǎo)老師下達(dá)任</p><p><b>  務(wù)書(shū)。</b><

23、/p><p>  2. 2010年10月-12月 充分合理安排時(shí)間,查閱文獻(xiàn),</p><p>  完成中文文獻(xiàn)綜述、開(kāi)題報(bào)告。</p><p>  3. 2010年1月 開(kāi)始撰寫(xiě)初稿。</p><p>  4. 2010年1月-2011年4月 論文修改工作:與指導(dǎo)老師保持</p

24、><p>  密切聯(lián)系,認(rèn)真對(duì)待論文修改工</p><p><b>  作,直到完成終稿。</b></p><p>  5. 2011年5月中旬 提交論文終稿,按要求裝訂的論</p><p><b>  文終稿一式三份。</b></p><p><

25、b>  五、主要參考文獻(xiàn)</b></p><p>  徐芳.漢英“紅色”詞匯的語(yǔ)義對(duì)比研究[J].九江學(xué)院學(xué)報(bào),2008,(1):92–94.</p><p>  張祝祥,杜鳳蘭.英漢基本顏色詞白與黑的認(rèn)知語(yǔ)義分析[J].外語(yǔ)與外語(yǔ)教學(xué), 2007,(5):47–50.</p><p>  溫凌云.從英漢顏色詞語(yǔ)義認(rèn)知模式看文化心理圖式[J].西南

26、民族大學(xué)學(xué)報(bào),2007,8(12):181–184.</p><p>  竇成君.中西文化中顏色詞的含義比較[J].中南民族大學(xué)學(xué)報(bào),2007,27 (6):132–133.</p><p>  胡宇.漢英紅色詞探析[J].云夢(mèng)學(xué)刊,2005,26(3):128–129.</p><p>  張德鑫.中外語(yǔ)言文化漫議[M].社會(huì)科學(xué)文獻(xiàn)出版社,1997.</p

27、><p>  梁玉玲.漢英顏色詞“紅”與“黑”的語(yǔ)義內(nèi)涵及其文化背景淺析[J].惠州學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版),2009,29(14):68–70.</p><p>  Gutknecht,Christopher,Lutz R.Translation by Factors[M].Albany:State University of New York Press,1996.</p>&

28、lt;p>  Bock P.Modern Cultural Anthropology(3rd edition)[Z].New York:Alfred,1979.</p><p>  Geoffery Leech.Semantics[M].Bungay,Suffolk:Richard Clay Ltd.1981.</p><p><b>  畢業(yè)論文文獻(xiàn)綜述</b>

29、;</p><p><b>  英語(yǔ)</b></p><p>  中英文中顏色詞的聯(lián)想意義的對(duì)比以及顏色詞的翻譯</p><p>  一、前言部分(說(shuō)明寫(xiě)作的目的,介紹有關(guān)概念,扼要說(shuō)明有關(guān)主題爭(zhēng)論焦點(diǎn))</p><p><b>  1.寫(xiě)作目的:</b></p><p> 

30、 眾所周知,顏色詞在人們的生活與交流過(guò)程中起著重要的作用。影響紅色聯(lián)想意義的因素有很多,比如歷史因素,社會(huì)心理因素,宗教因素等等。本文主要研究紅色在中英文中聯(lián)想意義的對(duì)比及其翻譯手段。通過(guò)閱讀文獻(xiàn),列出常見(jiàn)的一些引起紅色聯(lián)想意義不同的因素,同時(shí)分析紅色在不同情境下應(yīng)使用的翻譯手段,最后提出一些建議,希望能對(duì)外語(yǔ)學(xué)習(xí)者的外語(yǔ)學(xué)習(xí)及外語(yǔ)教師的教學(xué)提供一些啟迪。</p><p><b>  2.相關(guān)概念:&

31、lt;/b></p><p>  徐芳(2008)在《漢英“紅色”詞匯的語(yǔ)義對(duì)比研究》中說(shuō),顏色詞是人類(lèi)的色彩認(rèn)知能力對(duì)客觀世界中顏色認(rèn)知、范疇化和編碼的結(jié)果。</p><p>  杰弗里.利奇(leech)認(rèn)為,語(yǔ)義只是意義的一部分,是詞或詞組的認(rèn)識(shí)意義或者概念意義,也就是他們最基本的核心意義。</p><p>  陳強(qiáng)(2003)在《漢英動(dòng)、植物詞和顏色詞

32、聯(lián)想意義的差異及其原因》中說(shuō),聯(lián)想意義是人們語(yǔ)言使用過(guò)程中,在特定的語(yǔ)用環(huán)境下對(duì)某一個(gè)詞產(chǎn)生的附加意義。這種附加意義體現(xiàn)詞匯的感情色彩意義、搭配意義和內(nèi)涵意義等。</p><p>  章志光寫(xiě)的《社會(huì)心理學(xué)》(2008)中提出:社會(huì)心理是指一定社會(huì)生活狀況下形成的、互有影響的多數(shù)人共有的心理現(xiàn)象。</p><p>  王松蘭(2010)在《談?dòng)⒄Z(yǔ)習(xí)語(yǔ)翻譯中的直譯法》中指出,采用直譯法翻譯英

33、語(yǔ)習(xí)語(yǔ),是在不違背漢語(yǔ)譯文語(yǔ)言規(guī)范的前提下,將英語(yǔ)習(xí)語(yǔ)按照英文的字面意思直譯過(guò)來(lái)。</p><p>  平麗芳(2006)在《從“l(fā)ose one's shirt”談?dòng)⒄Z(yǔ)習(xí)語(yǔ)翻譯的意譯法》中,她強(qiáng)調(diào)了所謂意譯法就是用不同于原文的表達(dá)形式來(lái)表達(dá)與原文相同的思想內(nèi)容的方法。</p><p><b>  3.爭(zhēng)論焦點(diǎn):</b></p><p>

34、;  在過(guò)去很長(zhǎng)一段時(shí)間內(nèi),顏色詞研究的重點(diǎn)一直集中在大致研究上,雖然基本上都有文獻(xiàn)對(duì)每種顏色在中英文中的對(duì)應(yīng)意義進(jìn)行解釋?zhuān)珜?duì)各個(gè)顏色的深入探討并沒(méi)有與時(shí)俱進(jìn)并且提高。人們逐漸認(rèn)識(shí)到顏色詞出現(xiàn)在生活中的頻率增加,與自己的生活與交流息息相關(guān)。不同的顏色詞尤其自身的獨(dú)特意義和運(yùn)用方法。同時(shí),在翻譯方法上,直譯和意譯一直是翻譯理論界爭(zhēng)論的焦點(diǎn)。因此,充分了解顏色詞的聯(lián)想意義及其翻譯手段十分必要,是教學(xué)研究不可缺少的一部分。</p>

35、;<p>  二、主題部分(闡明有關(guān)主題的歷史背景、現(xiàn)狀和發(fā)展方向,以及對(duì)這些問(wèn)題的評(píng)述)</p><p><b>  1.歷史背景:</b></p><p>  中國(guó)和以英語(yǔ)為母語(yǔ)的國(guó)家有著不同的歷史軌跡,各自文化是存在一定的歷史背景。語(yǔ)言作為文化的一個(gè)重要組成部分,是通過(guò)詞匯反映一個(gè)民族的歷史背景。中國(guó)以紅色為貴,歷史源遠(yuǎn)流長(zhǎng),起源于古代的日神崇拜。

36、太陽(yáng)從東方升起來(lái),紅色的顏色和炎熱的高溫給古人很神秘的感覺(jué),由此,古人產(chǎn)生了對(duì)紅色的崇尚。西方文化來(lái)自希臘古羅馬文化及《圣經(jīng)》,與現(xiàn)實(shí)生活有著密切的聯(lián)系。西方文化的紅色“red”主要是指血液“blood”顏色,“blood”在西方人的心中代表著奔騰在人體內(nèi)的“生命之液”。一旦血液流下來(lái),生命之花會(huì)褪色凋謝。西方文化紅“red”是一種貶意相當(dāng)強(qiáng)的詞,是血與火的聯(lián)想,它象征著殘暴與流血。</p><p>  2.現(xiàn)狀

37、和發(fā)展方向:</p><p>  2.1 國(guó)內(nèi)現(xiàn)狀:</p><p>  徐芳(2008)通過(guò)對(duì)漢英顏色詞中的“紅色”的一些具體實(shí)例的解析,進(jìn)行語(yǔ)義方面的對(duì)比,找出了其中的相同和相異之處,闡釋了其產(chǎn)生的文化背景,她認(rèn)為這對(duì)第二語(yǔ)言習(xí)得者準(zhǔn)確掌握目的語(yǔ)并運(yùn)用目的語(yǔ)順利進(jìn)行有效的交際有所裨益。</p><p>  張祝祥(2008)在認(rèn)知語(yǔ)言學(xué)的框架內(nèi),以原型理論、隱

38、喻和轉(zhuǎn)喻為理論基礎(chǔ),以英漢語(yǔ)言中基本顏色詞為例,比較分析了不同語(yǔ)言中基本顏色詞認(rèn)知語(yǔ)義結(jié)構(gòu)的共性和個(gè)性。</p><p>  溫凌云(2007)通過(guò)分析英漢顏色詞匯語(yǔ)義認(rèn)知模式的異同,探討了兩種語(yǔ)言中主要顏色詞匯的文化心理圖式之差異。</p><p>  竇成君(2007)從中西文化對(duì)比的角度,討論了各民族文化發(fā)展對(duì)顏色詞含義的影響西方文化中顏色的象征意義。</p><

39、p>  胡宇(2005)。在跨文化交流中,由于不同民族、不同文化背景或雖屬于同一民族、同一文化背景,但分屬于不同社會(huì)集團(tuán)或社會(huì)階層的成員,對(duì)各種顏色符號(hào)的感知是不一樣的。他以紅色為例,從語(yǔ)義和語(yǔ)用兩方面對(duì)漢英紅色詞作文化學(xué)上的探討。</p><p><b>  2.2 國(guó)外現(xiàn)狀:</b></p><p>  在國(guó)外對(duì)顏色詞語(yǔ)的研究已經(jīng)取得了豐碩的成果。其中柏林和

40、凱對(duì)顏色詞語(yǔ)的跨文化研究發(fā)現(xiàn)了其內(nèi)在的規(guī)律性。他們運(yùn)用模糊集理論(Fuzzy set theory),說(shuō)明人對(duì)顏色認(rèn)知是視覺(jué)神經(jīng)與大腦認(rèn)知能力結(jié)合的產(chǎn)物,不完全是客觀的,獨(dú)立于認(rèn)知者以外的,而是產(chǎn)生于現(xiàn)實(shí)世界、生理機(jī)能和具有模糊集特征及文化選擇的認(rèn)知機(jī)制的結(jié)合,說(shuō)明人的生理基礎(chǔ)如何影響顏色概念的形成和語(yǔ)言表達(dá)。Lucy(轉(zhuǎn)引自Foley 1997:161)認(rèn)為顏色的意義是人們對(duì)顏色的認(rèn)知理解,換言之,顏色所暗示的意義是顏色所參與的和激活

41、的,并在文化上人們所界定的關(guān)系。</p><p>  英國(guó)語(yǔ)言學(xué)家帕默爾(Palmer)認(rèn)為:“語(yǔ)言忠實(shí)反映了一個(gè)民族的全部歷史、文化,忠實(shí)地反映了它的各種游戲和娛樂(lè),各種信仰和偏見(jiàn)。”</p><p>  美國(guó)著名語(yǔ)言學(xué)家倫納德·布隆菲爾德(LeonardBloomfield)認(rèn)為:“外語(yǔ)中的仟何一個(gè)詞或句子的意思總是有別于本族語(yǔ)中一個(gè)近似的、相應(yīng)的詞或句子。”</p&g

42、t;<p>  Lakof(1987)指出,由于某些詞匯是在古代滋生和凝固的,其來(lái)源域的選擇可能在歷史的某一時(shí)期之內(nèi)是比較流行的,這樣定型下來(lái),因此我們不能以現(xiàn)在的思維方式來(lái)衡量詞匯,而應(yīng)以歷史的眼光看待它們。</p><p><b>  3 評(píng)論:</b></p><p>  綜上所述,國(guó)內(nèi)大多數(shù)學(xué)者都認(rèn)為,歷史原因、社會(huì)心理原因和宗教原因會(huì)影響顏色詞

43、的聯(lián)想意義,而且影響很大。同時(shí),研究顏色詞的翻譯手段十分必要,也是外語(yǔ)顏色詞研究中不可缺少的一部分。而國(guó)外的學(xué)者也針對(duì)顏色詞的影響提出了自己的見(jiàn)解。特別是英國(guó)語(yǔ)言學(xué)家帕默爾(Palmer) ,他認(rèn)為,語(yǔ)言忠實(shí)反映了一個(gè)民族的全部歷史、文化,忠實(shí)地反映了它的各種游戲和娛樂(lè),各種信仰和偏見(jiàn)?!?lt;/p><p>  而本文通過(guò)總結(jié)國(guó)內(nèi)外學(xué)者提出的見(jiàn)解,分析各個(gè)因素對(duì)顏色詞意義的影響,以期讓人們更加了解顏色詞的具體含義和

44、翻譯方法。</p><p>  三、總結(jié)部分(將全文主題進(jìn)行扼要總結(jié),提出自己的見(jiàn)解并對(duì)進(jìn)一步的發(fā)展方向做出預(yù)測(cè))</p><p>  多年來(lái),顏色詞在中英文中聯(lián)想意義的差異一直是學(xué)界研究的核心,而單獨(dú)對(duì)紅色進(jìn)行深入探討的研究則相對(duì)較少。本文從影響紅色聯(lián)想意義的原因以及紅色的翻譯手段兩大方面入手,重在描述文化歷史原因、社會(huì)原因和宗教原因?qū)t色的影響和作用,探討其適合的翻譯手段和原則,從而使

45、人們能夠更有效的運(yùn)用紅色。</p><p>  四、參考文獻(xiàn)(根據(jù)文中參閱和引用的先后次序按序編排)</p><p>  徐芳.漢英“紅色”詞匯的語(yǔ)義對(duì)比研究[J].九江學(xué)院學(xué)報(bào),2008,(1):92–94.</p><p>  陳強(qiáng).漢英動(dòng)、植物詞和顏色詞聯(lián)想意義的差異及其原因[N].成都師范高等專(zhuān)科學(xué)校學(xué)報(bào),2003,22(3):35–37</p>

46、<p>  章志光.社會(huì)心理學(xué)[M].社會(huì)科學(xué)文獻(xiàn)出版社,2008</p><p>  王松蘭.談?dòng)⒄Z(yǔ)習(xí)語(yǔ)翻譯中的直譯法[J].文學(xué)與藝術(shù),2010</p><p>  平麗芳. 從“l(fā)ose one's shirt”談?dòng)⒄Z(yǔ)習(xí)語(yǔ)翻譯的意譯法[J].文教資料,2006.</p><p>  張祝祥,杜鳳蘭.英漢基本顏色詞白與黑的認(rèn)知語(yǔ)義分析[J]

47、.外語(yǔ)與外語(yǔ)教學(xué), 2007,(5):47–50.</p><p>  溫凌云.從英漢顏色詞語(yǔ)義認(rèn)知模式看文化心理圖式[J].西南民族大學(xué)學(xué)報(bào),2007,8(12):181–184.</p><p>  竇成君.中西文化中顏色詞的含義比較[J].中南民族大學(xué)學(xué)報(bào),2007,27 (6):132–133.</p><p>  胡宇.漢英紅色詞探析[J].云夢(mèng)學(xué)刊,20

48、05,26(3):128–129.</p><p>  張德鑫.中外語(yǔ)言文化漫議[M].社會(huì)科學(xué)文獻(xiàn)出版社,1997.</p><p>  梁玉玲.漢英顏色詞“紅”與“黑”的語(yǔ)義內(nèi)涵及其文化背景淺析[J].惠州學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版),2009,29(14):68–70.</p><p>  Gutknecht,Christopher,Lutz R.Translati

49、on by Factors[M].Albany:State University of New York Press,1996.</p><p>  Bock P.Modern Cultural Anthropology(3rd edition)[Z].New York:Alfred,1979.</p><p>  Geoffery Leech.Semantics[M].Bungay,Su

50、ffolk:Richard Clay Ltd.1981.</p><p><b>  (20_ _屆)</b></p><p><b>  本科畢業(yè)設(shè)計(jì)</b></p><p><b>  英語(yǔ)</b></p><p>  中英文中顏色詞的聯(lián)想意義的對(duì)比以及顏色詞的譯法<

51、/p><p><b>  摘要</b></p><p>  人類(lèi)多姿多彩的生活從來(lái)都離不開(kāi)顏色的點(diǎn)綴。持各種語(yǔ)言的人們對(duì)于顏色的基本物理屬性有著相同的認(rèn)識(shí)。然而,不同語(yǔ)言文化背景的人們,由于地理環(huán)境、宗教信仰、社會(huì)習(xí)俗、以及歷史的原因,對(duì)于顏色詞賦予了不同的聯(lián)想與內(nèi)涵。面對(duì)時(shí)代的發(fā)展、社會(huì)的進(jìn)步、科技的不斷提高,來(lái)自不同文化背景人們之間的交往與融合也隨之不斷加強(qiáng)。文化的不

52、同在翻譯實(shí)踐中越來(lái)越受到關(guān)注。本文以紅色為例探討其在中英文中的使用,旨在發(fā)現(xiàn)顏色詞在中英文中的“顏”外之意,并尋求在中英文翻譯中的翻譯原則與策略,以便更好地促進(jìn)跨文化交流。本文以語(yǔ)言與文化的關(guān)系為基礎(chǔ),探討了漢英文化中紅色的象征意義。并從顏色詞聯(lián)想意義不同的角度提出了顏色詞翻譯過(guò)程中常采用的具體翻譯方法。</p><p>  關(guān)鍵詞:顏色詞;漢英文化;象征意義;翻譯方法</p><p>&

53、lt;b>  Abstract</b></p><p>  The world is colored by all kinds of colors, so are the languages. People of different languages share the same recognition of the physical features of colors. However,

54、people of different cultural backgrounds usually associate color words with different things and connotations due to the differences of geographic environment, religious beliefs, social practices, and history. With the a

55、dvance of times and the rapid development of technologies and the world economy, cross-cultural communications </p><p>  Key words: color words; Chinese and English cultures; associative meanings; translatio

56、n methods.</p><p><b>  Contents</b></p><p>  AbstractXIII</p><p>  1 Introduction1</p><p>  1.1 Relationship between Language and Culture1</p><

57、;p>  1.2 Color and Color Terms3</p><p>  2. Literature Review3</p><p>  2.1 Previous Studies on Color Terms from Home and Abroad3</p><p>  2.2 Critical Comments on the Previou

58、s Studies6</p><p>  3. Semantic Analysis of the Color Term——Red in Chinese and English6</p><p>  3.1 Culture Connotations of Red in Chinese7</p><p>  3.2 Culture Connotations of

59、Red in English9</p><p>  3.3 Similarities and Differences10</p><p>  4. Translation Principles and Methods for Color Terms12</p><p>  4.1 Literal Translation12</p><p&

60、gt;  4.2 Transliteration13</p><p>  4.3 Contextual Amplification13</p><p>  4.4 Substitution14</p><p>  4.5 Free Translation14</p><p>  5. Conclusion15</p>

61、<p>  Bibliography19</p><p>  Acknowledgements21</p><p>  1 Introduction</p><p>  1.1 Relationship between Language and Culture</p><p>  For many years, ethnolog

62、ists, linguists, sociologists and ethnographers have been dwelling on the relationship between language and culture. They have contributed many theoretical comments and innumerable facts. However, they arrive at one poin

63、t that language is the keystone of culture. Without language, they maintain, culture would not be possible. Language is influenced and shaped by culture; it reflects culture. In the broadest sense, language is the symbol

64、ic representation of the people and </p><p>  “Language is one of the most important symbol systems in any culture. The vocabulary, grammar and phonology of a language tell a great deal about the nature and

65、values of the culture. In the great iceberg, language can be considered as highly observable behavior and within consciousness and its deeper, subtler meaning and messages can be seen as more value, thus out of conscious

66、ness”. </p><p>  Thus, language and culture are tightly connected. This connection penetrates every aspect of language in language system. Word and expressions are the most active and animate componen

67、ts, which embody people’s concepts and attitude to the objective world and development of a nation or a society. To be exact, cultural patterns, ways of life, religious beliefs, worldviews, value concept, personalities a

68、nd perceptions, etc, are reflected in language. Culture is the source of language, i.e. culture c</p><p>  The relationship of language and culture can be summarized as follows: culture and language are conn

69、ected with each other. On the one hand, language is the carrier of culture, culture is loaded in language, through which the material developments, institutional systems, conceptual features and the like of a certain soc

70、iety are recorded, expressed and transmitted. On the other hand, language is influenced and shaped by culture and meanwhile reflects culture. So the understanding of a culture requ</p><p>  Our world takes o

71、n a colorful look because of the natural colors, so do the languages. Color words are an interestingly and extensively studied lexical set. Although they are quite small in number, and they share the same designative mea

72、nings in all languages, they are loaded with rich associative meanings, which, to great extent, are shaped and constrained by various cultural settings. The flag of the Olympic Games has five interlocking color rings (bl

73、ue, yellow, black, green, and red in order)</p><p>  The world is gradually becoming a global village, that is to say, communities of different languages and cultures are intensifying their activities of com

74、munication. Translation, as a bridge between different cultural communications, plays a very important role in these activities. However, translation is not simply the act of transferring the meaning of a text from one l

75、anguage into another. In fact, it has been indispensably involved in the various cultural communications and penetrations betw</p><p>  1.2 Color and Color Terms </p><p>  Color has long been an

76、 interest and a concern for human beings. Earlier pursuits of color vision and color perception can be traced back to ancient times. Color is a natural phenomenon which exists in every corner of the human environment. It

77、 is a part of perception and experience of all human being toward the outside world so it is everyone’s topic wherever he is from or whatever ethnic group he is in. “Scientific research indicates that seven million kinds

78、 of colors can be found in the world. </p><p>  2. Literature Review</p><p>  2.1 Previous Studies on Color Terms from Home and Abroad</p><p>  Each progress of research on color te

79、rm is closely linked with human civilization. Enlightenment of natural science in the 17th century promoted the research on color in the areas of physics and optics; the booming of research on philosophy in the 18th cent

80、ury brought about the research on color in the area of aesthetic; the progressing of science of human culture in the 19th century laid a solid foundation of research on color term in the area of cross-culture comparison;

81、 since the 20th century</p><p>  Taking the color term——red as an example, Xu Fang (2008) explored semantic similarities and differences of color terms between Chinese and English in terms of basic semantic

82、equivalences, partial semantic equivalences, non semantic equivalences and zero semantic equivalences. Her study also looks into the cultural mechanisms that underlie such semantic similarities and differences of color t

83、erms. </p><p>  Under the framework of cognitive linguistics and based on the theories of metaphor and metonymy, Zhang Zhuxiang & Du Fenglan (2008) analyzed the cognitive structure of the basic color wor

84、ds in English and Chinese, and explored the causes that can account for the similarities and differences of the basic color terms between English and Chinese. </p><p>  Wen Lingyun (2007) made a tentative a

85、ttempt to analyze the semantic cognitive models of the basic color terms. Based on the analysis, the author intends to reveal the different cultural-cognitive schema of the basic color terms between English and Chinese.

86、</p><p>  Dou Chengjun (2007) discussed how the development of the national culture influences the meaning of color words. He concluded that the semantic differences of color words in different cultures deri

87、ved from the differences in cultural-historic background, esthetic psychology, ect. </p><p>  Besides, a number of Chinese researchers elaborated on the issue of color words in monographs and dictionaries.

88、For example, in his book《英語(yǔ)聲色詞與翻譯》, Zhang Peiji (1979) makes a detailed description of the usage of almost all the English color terms and their translation. In 1990, Liu Yunquan published his book《語(yǔ)言的色彩美》, in which he g

89、ave an overall account of the categories and functions of the Chinese color terms. Among other things, two dictionaries “A Comparative Dictionary of English and Chinese</p><p>  Western scholars have made ex

90、tensive study on color terms, which can be traced back to Plato and Aristotle, who, in the article “On Colors” (Sloane, 1991: 168), expressed that there existed a relationship between simple colors and some basic element

91、s in the physical world. He explained the nature of colors which assumed that simple colors were mixtures of “black” and “white”.</p><p>  At the end of the nineteenth century, the research into color terms

92、was challenged by Magnus’ (1880) publication of his cross-cultural investigation of color terms. His major findings include that primitive people possess a color-sense that is identical to those from civilized nations, t

93、hat people can perceive more colors than they can identify, and that the development of linguistic expressions for colors seems to be ordered in the sense that some colors, like red and yellow, are more clearly d</p&g

94、t;<p>  In the late 1960s, two American scholars, Brent Berlin, an ethnographer, and Paul Kay, a linguist, conducted a cross-cultural investigation into the color lexicon, and methodologically, the investigation w

95、as composed of an experimental study which involved native-speaking informants from twenty different language backgrounds and a comparative library research which examined seventy-eight other languages, thus making up a

96、total ninety-eight languages. In this comprehensive and scientific study of</p><p>  Figure 1: An evolutionary sequence of basic color lexicon</p><p>  White/black < red < green/yellow <

97、; blue < brown < purple/pink/orange/gray</p><p>  Since the late 1970s, through a series of experiments, Rosch has found that “color categories are processed by the human mind in terms of their interna

98、l structure” (Rosch, 1975: 193-94). Based on the results revealed by her own experiments and by other relevant studies, Rosch holds that our cognitive representation of color terms may well differ from that of other conc

99、epts, thus forming a “concrete and imagery” versus an “abstract and imageless” contrast in our mental representation in general.</p><p>  A different linguistically related study of the color lexicon can be

100、traced back to a sociolinguistic hypothesis proposed by Lakoff (1973) in her seminal article on language and women’s place. In the article, Lakoff claims that women are more likely than men to use “fancy” or elaborated c

101、olor words such as mauve, lavender, and beige in English. The following years after the hypothesis have seen some experimental studies primarily from psychological and sociolinguistic sides to test the validity </p>

102、;<p>  2.2 Critical Comments on the Previous Studies </p><p>  We have made a review of studies of color terms in English and Chinese done by both English and Chinese scholars above, and we can see fr

103、om it that these researches were made mainly on color terms in one language. In the study of color terms, a contrastive analysis of color terms in different cultures is of great significance since we now live in a world

104、in which we increasingly :interact with people from different cultures. Although color terms is a common phenomenon of all languages, people fr</p><p>  3. Semantic Analysis of the Color Term——Red in Chinese

105、 and English</p><p>  The meaning of a word is multiple-leveled, and color terms are no exception. Geoffrey Leech, a well-known British linguist, in his Semantics (1974) recognizes seven types of meaning of

106、a word: (l) Conceptual meaning; (2) Connotative meaning; (3) Social meaning; (4) Affective meaning; (5) Reflected meaning; (6) Collective meaning; (7) Thematic meaning. Leech says that conceptual meaning is concerned wit

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