2015年12月26日 星期六

丁丁等人談 Sense and Sensibility

歲末懷念友人: 丁丁(已故,小讀者) 與 Andrew

2015.12.26
Andrew 與我筆談之後,再電話暢談半小時:海闊天空談"漢清講堂"中的奇人奇書:Peter Drucker、W. Edwards Deming.....

我將Andrew的提問給昔日Simon University (blog名稱) 的同志:


Andrew Hsu是我在電子所的同事,他今天與我筆談:
老鍾,可不可以問一個愚蠢的問題
我一直不懂為何Sense and Sensibility 翻成 理性與感性
內容和腳色是表達理性與感性兩種性格
所以意譯上來說是對的
但作者為何要用這兩個字?
我無法理解
----HC:哈哈。這問題有意思,我以前也有問題,這要去讀小說/電影-辭典,我將這問題拿到simon u 的email去討論,如何?『分別と多感』(ふんべつとたかん、Sense and Sensibility )は、1811年に発表されたジェーン・オースティンの長編小説。『知性と感性』という題の翻訳もある。書名的字眼在Austen當時可能很平常,現在少用sensibility。sense本來多義。
這些都很值得討論,等一會,轉到大家去。我沒讀過小說,連李安的電影都沒看過。
simon u 的瑞麟RL翻譯過Emma....

Title[edit]Jane Austen wrote the first draft of the novel in the form of a novel-in-letters (epistolary form) sometime around 1795 when she was about 19 years old, and gave it the title Elinor and Marianne. She later changed the form to a narrative and the title to Sense and Sensibility.[2] "Sense" in the book means good judgment or prudence, and "sensibility" means sensitivity or emotionality. "Sense" is identified with the character of Elinor, while "sensibility" is identified with the character of Marianne. By changing the title, Austen added "philosophical depth" to what began as a sketch of two characters.[3] The title of the book, and that of her next published novel, Pride and Prejudice (1813), may be suggestive of political conflicts of the 1790s.[4]



-----梁永安給我們故友丁丁(已故,小讀者) 的一篇奇文:


丁丁解sense

有 sense 沒道理
Personal Finance in Jane Austen: Percents and Sensibility理財之「理性」與感性 (12.20.2005, The Economist)
這篇《經濟學人》文章借用奧斯汀名著《理性與感性》(Sense and Sensibility)書名,介紹起奧斯汀時代的「理財」,這可是奧式小說社會婚姻觀與婚姻制度的基石。《傲慢與偏見》開宗明義就指出:「單身漢而多金,必定缺個老婆」──這豈止是「舉世公認的真理」,根本就是「常識」(common sense),而常識,就是理性(snese)囉。《經濟學人》編輯妙手標題,把 sense 換成近同音字(Per)cents*。percents 是公債代稱,英式用法。文中說啦,當時英國政府以一定利率發行公債,是1801年新開張的股票交易場上唯一證券,而且一唯一就唯一了廿多年。英國投資大眾便是通過這些公債,參與、分享、助成了帝國一步步擴張的事業。
可是這個字 sense,卻是最沒有 sense 的 sense。你說它是「理性」吧,它其實是百分百的「生理性」,包辦了我們視、聽、嗅、味、觸五覺(senses)。好,你說它是「生理性」吧,它卻又兼職照顧你的「心理性」:罪惡感(sense of guilt)、責任感(sense of duty)、方向感(sense of direction)、時尚感(sense of fashion),無感不 sense。你說它是「感性」(sensibility)?對不起,sensibility 的「貌似同形」形容詞 sensible,卻表示「明智、有判斷力」──真正豈有此「理」(nonsense, no sense at all)!
從sense區區一字分衍生出來的大小字眼,更是糾纏不清,由「肉感」、「官感」、到「感性」、「理性」,甚至「機械性」...包山包海,真正是「百變 sense」一族!丁丁初學英文,簡直couldn't make any sense out of all these "s.e.n.s.e.s"。光是「Sense and Sensibility」這個書名,就記了老半天,攪不清楚到底誰是「理性」,誰是「感性」?
隨手例舉一下Sense宗親:
機械系:sensor肉感系:sensual、sensuous理性智性系:sensible、sensitive生理感覺系:sensory、sensorial、sensation、sensitive、sensuous心理感情系:sensation、sensational、sensibility、sensitive
如上所示,這些 sense 表親,有時還一詞身兼數職、交錯使用,簡直一派 nonsense,像我們這種不容一絲廢話、乾脆俐落的 no-nonsense明理人,遇上這種一點也不 sensible 的 nonsense,怎能不跟自己的 senses 說拜拜(taking leave of one's senses),開始胡言亂語(talking nonsense),不知何時才能再恢復神智講道理(come to one's senses)呢!
* Percents尾音發/ts/,sense發/s/, 還是有些微不同--再補上一點兒丁丁的 two sense,噢不!two cents..
 ****HC回信:

哈哈,感謝梁兄找出小讀者的舊文,最有丁丁風格的文章,或可稱為她生前的代表作。"Personal Finance in Jane Austen: Percents and Sensibility"是我10年前跟simon u 的朋友提起,不料小讀者是個prepared mind,跟她念念不忘Austen的【傲慢與偏見】結合,發英文高燒、高論、遊戲文字 。當時我不會欣賞她的發揮。她應該看過李安的同部電影。今天查Austen生平,【傲慢與偏見】初版與Sense and Sensibility再版,同一天。今天,讓人知道,知己/朋有就是幾位。也許半年前,請彭兄簽名書{孚士德博士}給Andrew,今天想送書給他,發現彭兄已寫好、等著。等著Andrew來讓我們招丁丁之英靈!

2015年12月25日 星期五

Romans 15:13;Matthew 5= 瑪竇/馬太福音第五章


Romans 15:13King James Version (KJV)

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

中譯皆不佳:

 羅馬書 15:13 但願使人有盼望的神,因信,將諸般的喜樂平安,充滿你們的心,使你們藉著聖靈的能力,大有盼望。

思高

  1. 願賜望德的天主,因著你們的信心,使你們充滿各種喜樂和平安,使你們因著聖神的德能,富於望德。



----

Matthew 5King James Version (KJV)

And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
And he opened his mouth, and taught them, saying,
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
Blessed are they that mourn: for they shall be comforted.
Blessed are the meek: for they shall inherit the earth*.
Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
Blessed are the merciful: for they shall obtain mercy.
Blessed are the pure in heart: for they shall see God.
Blessed are the peacemakers: for they shall be called the children of God.
10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14 Ye are the light of the world. A city that is set on an hill cannot be hid.
15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
21 Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
41 And whosoever shall compel thee to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
King James Version (KJV)



* inherit  (Oxford Dictionaries)
archaic  Come into possession of (something) as a right (especially in biblical translations and allusions):master, what must I do to inherit eternal life?



思高聖經

瑪竇福音

Matt 共 28 章

第五章

真福八端
  1. 耶穌一見群眾,就上了山,坐下;他的門徒上他跟前來,
  2. 他遂開口教訓他們說:
  3. 「神貧的人是有福的,因為天國是他們的。
  4. 哀慟的人是有福的,因為他們要受安慰。
  5. 溫良的人是有福的,因為他們要承受土地。
  6. 飢渴慕義的人是有福的,因為他們要得飽飫。
  7. 憐憫人的人是有福的,因為他們要受憐憫。
  8. 心裏潔淨的人是有福的,因為他們要看見天主。
  9. 締造和平的人是有福的,因為他們要稱為天主的子女。
  10. 為義而受迫害的人是有福的,因為天國是他們的。
  11. 幾時人為了我而辱罵迫害你們,捏造一切壞話毀謗你們,你們是有福的。
  12. 你們歡喜踴躍罷!因為你們在天上的賞報是豐富的, 因為在你們以前的先知,人也曾這樣迫害過他們。」
基督徒與世界的關係 
  1. 你們是地上的鹽,鹽若失了味,可用什麼使它再鹹呢﹖它再毫無用途,只好拋在外邊,任人踐踏罷了。
  2. 你們是世界的光,建在山上的城,是不能隱藏的。
  3. 人點燈,並不是放在斗底下,而是放在燈台上, 照耀屋中所有的人。
  4. 照樣,你們的光也當在人前照耀,好使他們看見你們的善行,光耀你們在天之父。
新法律成全舊法律 
  1. 你們不要以為我來是廢除法律或先知;我來不是為廢除,而是為成全。
  2. 我實在告訴你們:既使天地過去了,一撇或一劃也決不會從法律上過去,必待一切完成。
  3. 所以,誰若廢除這些誡命中最小的一條,也這樣教訓人, 在天國裏,他將稱為最小的;但誰若實行,也這樣教訓人,這人在天國裏將稱為大的。
  4. 我告訴你們:除非你們的義德超過經師和法利賽人的義德,你們決進不了天國。
  5. 你們一向聽過給古人說:『不可殺人!』誰若殺了人,應受裁判。
  6. 我卻對你們說:凡向自己弟兄發怒的, 就要受裁判,誰若向自己的弟兄說「傻子」,就要受議會的裁判;誰若說「瘋子」,就要受火獄的罰。
  7. 所以,你們若在祭壇前, 要獻你們的禮物時, 在那裏想起你們的弟兄有什麼怨你的事,
  8. 就把你們的禮物留在那裏,留在祭壇前,先去與你的弟兄和好,然後再來獻你的禮物。
  9. 當你和你的對頭還在路上, 趕快與他和解,免得對頭把你交給判官,判官交給差役,把你投在獄裏。
  10. 我實在告訴你。非到你還了最後的一文,決不能從那裏出來。
  11. 你們一向聽說過:『不可姦淫!』
  12. 我卻對你們說:凡注視婦女,有意貪戀她的,他已在心裏姦淫了她。
  13. 若是你的右眼使你跌倒,剜出它來,從你身上扔掉,因為喪失你一個肢體,比你全身投入地獄裏,為你更好;
  14. 若你的右手使你跌倒,砍下它來,從你身上扔掉,因為喪失你一個肢體,比你全身投入地獄裏,為你更好。
  15. 又說過『誰若休妻,就該給她休書。』
  16. 我卻對你們說:除了姘居外,凡休自己的妻子的,便是叫她受姦污;並且誰若娶被休的婦人,就是犯姦淫。
  17. 你們又一向聽過對古人說:『不可發虛誓,要向上主償還你的誓願!』
  18. 我卻對你們說:你們總不可發誓:不可指天,因為天是天主的寶座;
  19. 不可指地,因為地是他的腳凳,不可指耶路撒冷,因為它是大王的城市;
  20. 也不可指你的頭發誓,因為你不能使一根頭髮變白或變黑。
  21. 你們的話當是:是就說是,非就說非;其他多餘的便是出於邪惡。
  22. 你們一向聽說過:『以眼還眼,以牙還牙。』
  23. 我卻對你們說:不要抵抗惡人;而且,若有人掌擊你的右頰,你把另一面也轉給他。
  24. 那願與你爭訟,拿你的內衣的,你連外衣也讓給他。
  25. 若有人強迫你走一千步,你就同他走兩千步。
  26. 求你的,就給他;願向你借貸的,你不要拒絕。 
  27. 你們一向聽說過:『你應愛你的近人,恨你的仇人!』
  28. 我卻對你們說:你們當愛你們的仇人,當為迫害你們的人祈禱,
  29. 好使你們成為你們在天之父的子女,因為衪使太陽上升,光照惡人,也光照善人;降雨給義人,也給不義的人。
  30. 你們若只愛那愛你們的人,你們還有什麼賞報呢? 稅吏不是也這樣做嗎﹖
  31. 你們若只問候你們的弟兄,你們做了什麼特別的呢?外邦人不是也這樣做嗎?
  32. 所以你們應當是成全的,如同你們的天父是成全的一樣。」

2015年12月21日 星期一

楊憲益 (2):「看到不少種族的城國,了解到他們的心腸。」




"He saw the cities and came to know the thoughts of many men."

李小姐誤譯為「他看到了這座城市,了解了許多人的想法。」(p.18)
參考其他版本:
楊憲益先生之《奧德修紀》:「看到不少種族的城國,了解到他們的心腸。」(可能譯自希臘文)
王煥生譯為:「見識過不少種族的城邦和他們的思想」

"心腸"很可能比"思想、更好。
---- 古希臘荷馬的話:「很少孩子能同他們父親一樣,多數差一些,只有少數比他們父親更好。」
----楊憲益譯《奧德修紀‧卷二》北京:中國工人出版社,1995,頁15


「.....我曾經飄流到許多種族的城邦,受盡苦難:  。」

----楊憲益譯《奧德修紀‧卷二》北京:中國工人出版社,1995,頁222




楊憲益與戴乃迭在離開英國兩年後,有了第一個孩子楊燁。楊燁生性敏感…
STORM.MG

2015年12月20日 星期日

an operation without an anaesthetic等; 楊逵著、胡惠鈞圖,{頑童伐鬼記} 區長序之一段

HC譯評:
憂傷藍花 The blue flower / 蓓納蘿.費兹吉羅(Penelope Fitzgerald)著 ; 陳蒼多譯
臺北縣三重市 : 新雨, 2002[民91]
陳譯在開始的"作者的話" (AUTHOR'S NOTE 作者註)就有一嚴重錯誤:The Description of an operation without an anaesthetic is mostly taken from....
"沒用麻醉劑的手術之描述主要根據....." 陳譯為:"書中真實而不加美化地描述手術的場景....."。
第一段的翻譯也有幾個問題,包括原文沒有"在本人撰寫本書過程中提供了許多幫助"等話 (編出五卷"全集",對作者寫傳記小說幫助大,應改謝。)

本書傳主F. von Hardenberg (後來以Novalis聞名)的格言:"Novels arise out of shortcomings of history",翻譯成"小說崛起於缺乏歷史的時代。",應該是"歷史有憾事 (缺點),遂以小說補述吱。"

******
前幾天,錦坤兄來參加"2015紀念胡適之先生"的座談會時,送我一本繪本{頑童伐鬼記} 。對這本書,我有些牢騷和批評:

Mayor of New York City, Michael R. Bloomberg explained, " If you want to do something for your children and show how much you love them, the single best thing - by far - is to support organizations that will create a betterword (sic) for them and their children. 這段文字是紐約市長Michael R. Bloomberg 呼籲市民投入"某一慈善工作"時所發表的談話,他相信那是對自己的孩子所能展現"最好的愛"。

上段出自楊逵著、胡惠鈞圖,{頑童伐鬼記}新化:楊逵文學紀念館,2015.10。上段是該書第一頁,鄭區長的【序】之一段, 其中(sic)是我所加的 (應該是best world),引號改成" "。

我對於這本繪本,完全沒有交代楊逵原作的題目和日期,甚至其"主旨"等,很不滿意。另外,我認為上段引文的"翻譯"和解釋都不到位/正確。

2015年12月19日 星期六

Lèse majesté

泰國將以《欺君法》(lese majeste)起訴該名男子。自從去年泰國發生政變以來,極度保皇的泰國軍政府採取非常強硬的手法來執行該法。 http://bbc.in/1T7ZWrR
不知何故,沒有將英譯本的 Max Brod序翻譯出。英文本在Amazon 可全文索引。
I was seventeen years old, and therefore any intimacy with me was an act of Lèse majesté.

翻譯成"背義", 似乎有點怪。Lèse majesté - Wikipedia, the free encyclopedia

lese majesty

アクセントlése májesty 発音記号/líːz‐/
【名詞】【不可算名詞】1【法律, 法学】 不敬罪,大逆罪.
2《口語》 不敬行為; 侮辱.
[フランス語 ‘injured majesty' の意]

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2015年12月17日 星期四

Canning Stock Route. a sample of the populaton...Pen World Voices

Stock Route 牲畜(供應)路
https://en.wikipedia.org/wiki/Stock_route
Canning Stock Route 要將Stock翻譯出來

【新展預告⊙坎寧路:澳洲當代原住民藝術展】
澳洲西部沙漠的原住民在此地生活了幾千年,西元1906年澳洲白人Alfred Canning於此進行正式勘察及開發,開闢了著名的「坎寧路」(Canning Stock Route),沿線開鑿約54個水井,全長約1,850公里,是澳洲最長的歷史畜牧產業道路,也是原住民與非原住民的歷史交會地。本展覽精選澳洲國家博物館2010年推出之同名大展中11件重點作品,以數位輸出形式呈現,展出澳洲原住民藝術家透過藝術創作描述與這條路徑開發有關的故事,從當地原住民的觀點來發聲,是攸關澳洲原住民與白人接觸、衝突、求生存、出走及回歸的故事,更是有關家園、土地與文化的故事。
將於12月19日(星期六)下午3時與《邊界敘譜─撒古流與拉黑子》展覽共同舉行開幕儀式,歡迎大家踴躍前往參加喔!
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昨天2015.12.18公視播此片,其中說到某病人是該超級病菌病患的母體(populaton)之一樣本(sample)。這是統計學入門的兩基本用語,雖然譯者採用諸如"....人群中.....一員",也可達意,不過這樣還是有點走樣。

Hunting the Nightmare Bacteria | FRONTLINE - PBS

www.pbs.org/wgbh/frontline/film/hunting-the-nightmare-bacteria/

New Report Details the Economic Costs of Superbug Threat. December 10, 2014.Superbugs Killing Thousands of Newborns in India. December 4, 2014.

http://www.oxforddictionaries.com/definition/english/population
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楊索 世界文學大師──柯姆.托賓 
1955年出生於愛爾蘭。著有七部長篇小說,三度入圍布克獎決選,包括處女作《黑水燈塔》、《大師》、《馬利亞的泣訴》,其中《大師》榮獲IMAPC國際都柏林文學獎。《布魯克林》榮獲柯斯達文學獎。另有兩本短篇小說集。托賓作品授權超過全球三十多國,內容多描繪愛爾蘭社會、移民生活,探索角色個人認同、性別認同。先後在史丹福大學、德州大學、普林斯頓大學,以及曼徹斯特大學教授寫作。定期為《紐約書評》、《倫敦書評》供稿,撰寫文學評論。現任紐約「頂尖國際作家論壇」(Pen World Voices)主席。

Hanching Chung 「頂尖國際作家論壇」(Pen World Voices)翻譯有點奇怪;它是國際筆會的論壇?

Ying-Che Chen PEN World Voices Festival of International Literature 是美國筆會底下的一個世界文學節活動。主席並無任期制,創立主席魯西迪任職十年,轉手給托賓擔任。

2015年12月15日 星期二

《每日遇見杜拉克》一段; numbers vs. statistics,The Raw Youth/The Adolescent/ 『未成年』



推薦下文(譯者之言BLOG),並附拙譯

杜拉克的一句話
2015年12月15日
《每日遇見杜拉克》這本書中有這麼一段(http://www.bookzone.com.tw/event/cb600/may.asp):
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一名自由譯者的自言自語。與作者互動可上Facebook頁面https://www.facebook.com/victranslates 或寄 email 至 suisung@kimo.com。
VICTRANSLATES.BLOGSPOT.COM


《每日遇見杜拉克》這本書中有這麼一段

//每個人都需要什麼樣的知識組合?學習與教導的「品質」是什麼?這些必將成為知識社會的關注焦點,以及核心政治議題。而正規知識的取得與分配,未來將在知識社會的政治舞台上占有一席之地,這個預想其實未必過於異想天開。在我們所謂的資本主義時代中,財產與收入的取得一直是這兩、三世紀以來,不退流行的話題//

我想談談最後那兩句。光看中文,你可能會覺得有點怪,因為意思不連貫。我們來看原文:

In fact, it may not be too fanciful to anticipate that the acquisition and distribution of formal knowledge will come to occupy the place in politics of the knowledge society that the acquisition of property and income have occupied in the two or three centuries that we have come to call the Age of Capitalism.
(Peter F. Drucker, May 9, “The Center of the Knowledge Society,” The Daily Drucker, 2004.)......

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版主HC的翻譯版本:我們下述的預期,並不會太離譜:在知識社會時代,正式知識 (案,定義詳上文脈絡)的取得和分配,它佔政治議題中的份量,將與過去兩三個世紀以來我們稱之為資本主義時代中,對"財產和收入之取得"者類似。







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"Never mind a little dirt, if the goal is splendid! Afterwards it will all be washed away, smoothed over. And now it's only—breadth, it's only—life, it's only—life's truth—that's what they call it now!"
--from "The Adolescent" By Fyodor Dostoevsky

The illegitimate son of a landowner, Arkady Dolgoruky was raised by foster parents and tutors, and has scarcely ever seen his father, Versilov, and his mother, Versilov’s peasant common-law wife. Arkady goes to Petersburg to meet this “accidental family” and to confront the father who dominates his imagination and whom he both disdains and longs to impress. Having sewn into his coat a document that he believes gives him power over others, Arkady proceeds with an irrepressible youthful volatility that withstands blunders and humiliations at every turn. Dostoevsky masterfully depicts adolescence as a state of uncertainty, ignorance, and incompleteness, but also of richness and exuberance, in which everything is still possible. His tale of a youth finding his way in the disorder of Russian society in the 1870s is a high and serious comedy that borders on both farce and tragedy. This superb new translation—never before published—of one of Dostoevsky’s major novels comes from the award-winning translators Richard Pevear and Larissa Volokhonsky. READ an excerpt here:http://knopfdoubleday.com/…/4…/the-adolescent/9781400041183/



Wikipedia 的中文版,竟然沒/尚未提到此長篇小說

未成年』(みせいねん、ロシア語原題:Подросток)は、19世紀ロシアの文豪フョードル・ドストエフスキーによって書かれた長編小説1875年に雑誌『祖国の記録ロシア語版英語版』(Отечественные записки)に連載された。主人公の手記で教養小説の形式をとっている。


The Raw Youth (RussianПодростокPodrostok), also published as The Adolescent or An Accidental Family, is a novel by Russian writer Fyodor Dostoyevsky, first published in 1875.Ronald Hingley, author of Russians and Society and a specialist in Dostoyevsky's works, named this novel a bad one, whereas Richard Pevear (in the introduction to his and Larissa Volokhonsky's 2003 translation of the novel), vehemently defended its worth in spite of those who have deemed the work a failure. Originally, Dostoyevsky had created the work under the title "Discord".


Russians and Society 容易誤解

https://en.wikipedia.org/wiki/Ronald_Hingley
  • Russian Writers and Society in the Nineteenth Century (1977)
  • Russian Writers and Soviet Society, 1917-1978 (1979)

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今天讀到:Our quote of the day is from the Roman poet Horace
"We are just statisticsborn to consume resources." - Horace quotes 

有點驚訝在古羅馬時代就有 statistics這一字眼。根據Oxford 辭典, statistic 源自德語:


Origin

Late 18th century: from German statistisch (adjective), Statistik (noun).
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  • This is from the German adjective statistisch, and the noun Statistik. This German noun was used by a German writer called Aschenwall in 1748 as a name for the area of knowledge dealing with the constitutions and resources of the various states of the world. French writers of the 18th century refer to Aschenwall as having introduced the word, which then gave rise to French statistique. In English the word was first found in the phrase statistic science (a collection of numerical facts to do with economic conditions) in the late 18th century.

我想找Horace 的原文,在下文可找到:

Horace - Wikiquote

https://en.wikiquote.org/wiki/Horace


原文和直譯:
Nos numerus sumus et fruges consumere nati.

  • We are but numbers, born to consume resources.
  • Book I, epistle ii, line 27.