2016年9月28日 星期三

文樹德(Paul U. Unschuld), the art of serious translation

文樹德(Paul U. Unschuld)
our one-year field research on Taiwan (1969-1970),

文樹德對這兩種思維方式均發起了挑戰。他剛完成了對中醫基礎著作《黃帝內經》三個主要部分歷時28年的英語翻譯工作。譯作已由加州大出版社(University of California Press)出版。但不同於西方中醫學院使用的很多教科書,文樹德的著作是嚴肅翻譯藝術的典範 (?monuments 無"典範"意思)。他會避免像「energy」(能量)這種新世紀 (hc:錯誤翻譯) 術語或「pathogen」(病原體)這類熟悉的西醫術語,認為這兩類詞對古代的作者及其世界觀不公平。
Dr. Unschuld is a challenge to both ways of thinking. He has just finished a 28-year English translation of the three principal parts of the foundational work of Chinese medicine: the Huangdi Neijing, or Yellow Emperor’s Inner Classic, published by the University of California Press. But unlike many of the textbooks used in Chinese medicine schools in the West, Dr. Unschuld’s works are monuments to the art of serious translation; he avoids New Age jargon like “energy” or familiar Western medical terms like “pathogens,” seeing both as unfair to the ancient writers and their worldviews.

但這反映出了對古代作者深深的敬意,這正是詆毀中醫的人有時候所缺乏的。文樹德對晦澀的說法一查到底,並發明了一些前後統一的術語。它們有時候不容易讀懂,但卻忠實於原文。幾乎所有人都認為他的譯文是開創性的。這是首次有人用一門西方語言的形式,讓人們能夠完整地讀到成書於2000多年前的中醫基礎著作。
對很多人來說,中醫是在西方佔統治地位的工業化、化學品化醫學的替代物,
也有人認為,中醫和江湖騙術相差無幾,其成功源自心理安慰和民間的偏方。
對於以上觀點,西方研究中醫療法的著名權威文樹德怎麼看?
文樹德是最早用系統嚴肅的方式對待中醫的西方學者之一。在他看來,中醫不是西方醫學的替代物,也並非江湖騙術;中醫思想像是中國人心態的寓言,甚至能解釋中國的崛起。
CN.NYTIMES.COM


An Interview With Dr. Paul Unschuld - Acupuncture Today

www.acupuncturetoday.com/archives2004/jul/07bauerunschuld.html
Matthew Bauer (MB): Could you tell us how you became interested in the study of the history Chinese medicine?
Paul Unschuld (PU): In the 1960s, while I studied at the Munich University School of Pharmacy, I was quite interested in international relations. With the Cold War tensions easing a bit in Europe, the fighting between China and the Soviet Union caught our attention. As I was quite fluent in Russian, I thought I should study Chinese to be able to read information from their side, too, so I enrolled in Chinese language courses. After graduation, in 1968, my wife and I applied for a grant to visit Taiwan (the only part of China accessible to a West German at the time) to improve our spoken Chinese. With our pharmaceutical background, we thought it would be most appropriate to research the situation of medical care and pharmaceutical supplies in Taiwan. We knew little of Chinese traditional medicine when we arrived, but met a scholar, Dr. Na Qi, who introduced us to the history of Chinese pharmaceutical literature and the current status of Chinese traditional pharmacy on Taiwan. He also informed me of the works of the eminent Japanese researcher of Chinese traditional medical and pharmaceutical literature, Dr. Okanishi Tameto, who I had a chance to meet in Kyoto a few years later, shortly prior to his passing away.
It soon became evident that to understand the presence of Chinese traditional medicine, one needs to understand the past. During our one-year field research on Taiwan (1969-1970), I interviewed more than a hundred physicians and pharmacists of Chinese traditional medicine. Many conflicting interpretations of past developments and of the essence of Chinese medicine came to my attention. Also, structural peculiarities, such as the doctor-patient relationship in Chinese traditional medicine, and the fact that physicians often are employees of pharmacies, raised our interest and led us to devote more time to historical research. My wife used the time in Taiwan to study the beginnings of the Chinese pharmacology of systematic correspondences during the Song, Jin and Yuan dynasties. A Yuan dynasty materia medica, Wang Haogu's Tangye Bencao, was the focus of her dissertation. I concentrated my research on the current situation of Chinese traditional medicine in Taiwan, and it was only after our return to Germany that I took the lead, outlined in my wife's dissertation (namely to trace fundamental conceptual changes in Chinese medicine to similarly fundamental changes in the sociopolitical environment), to examine larger time sections of Chinese medical history. This eventually led to my Medicine in China: A History of Ideas. If I had played with the thought of becoming a specialist in Sino-Soviet relations before we went to Taiwan, being back in Munich, a future devoted to the history of medicine in China appeared much more fascinating.
MB: A central theme of your work is the importance of considering the cultural environment in which medical theories develop, also known as the "external history" of medicine. Could you elaborate on this?
PU: Medical practitioners may decide what they want to be: mechanics or intellectuals. The mechanic views the body as a machine that, every now and then, requires repair. He does not need to know much about the mental condition of his patients, and he does not bother much why he does this or that. He has learned that one intervention will be able to deal with problem "A," and another intervention will successfully cure problem "B."
The intellectual healer follows a different course. He wants to know why biomedicine has arrived at its current notions of the origin and nature of disease, and at therapeutic interventions derived from them. He wants to know what the essential difference is between different health care traditions, and he wishes to have arguments (and be able to voice these arguments) as to why he prefers one approach over another. The intellectual healer may realize that one type of health care is good for a certain portion of his clientele, while the mental set-up of another portion of his clientele requires a different therapeutic approach.
To be able to understand the paths Western and Chinese traditions of health care have taken, it is essential to study the cultural environments in which they have developed. Medicine cannot be understood without its external history. Anybody who criticizes biomedicine for whatever shortcomings or deficits it has - and it has many - and wishes to change things or create a better medicine, will end up as a Don Quixote if he does not take the cultural environment, or external history, of medicine into account. An awareness of the close links between the conceptual foundations of health care traditions and their cultural environment makes one understand, first, that medicine cannot change without changes in the world view and/or existential experiences of a given population, and, second, that certain patients cannot be successfully treated by means of therapies legitimated by a world view that is not their own. What it comes down to is the following: to study the cultural history of human reactions to existential threats such as illness and the danger of early death means to study the essence of the human condition. To reach an understanding of the human condition and assist one's patients to overcome episodes of disease, or to prevent disease - that is the difference between an intellectual physician and a mechanic.
MB: Could you expand on why you focus much of your work on comparing the history of Western and Chinese medicine and how important you believe it is for advocates of Chinese medicine in the West to understand these subjects?
PU: Why do I teach medical students the history of European and Chinese medicine? Medicine develops not only with its cultural environment, it also develops amidst a political arena. Anybody who grew up in a Western society and develops an interest in Chinese traditional medicine is confronted with an import from a foreign culture. How does he or she know whether the product taught by his teacher, whether Chinese or Western, is genuine? How does he or she know whether the literature offered reflects true Chinese medicine, or the views of some more or less ill-informed writer? It is a fact that more than 95 percent of all literature published in Western languages on Chinese medicine reflect Western expectations rather than Chinese historical reality. Bestsellers are usually written by those who know no Chinese, have no access to Chinese medical history, and have never - or at best for short periods - been to China.
There is, I wish to emphasize, nothing wrong with these books, as they were informed by visions of an ideal health care presumably developed in China. As such, these books tell us something about what is lacking in Western biomedicine, and what is expected by many as a remedy to cure an ailing Western health care system. This way, these books fulfill an important function. They suggest ways to improve or circumvent biomedicine, and offer ideas and strategies that may be helpful for many. Nevertheless, while they reflect Western yearnings, they fail to reflect the historical truth of Chinese medicine. Chinese medical history is, indeed, a huge treasure box, and given that TCM has selected only parts of its contents, serious historical research may turn up many more.
MB: (Laughing) The publisher of my forthcoming book will be happy to hear that I meet two and perhaps all three of your criteria for a bestseller. Seriously though - what advice would you have for individual practitioners who wish to learn more about the history of Chinese medicine and for acupuncture/ Oriental Medicine schools who want to include that subject in their curriculum, especially at the level of the recently established Doctoral degree program?
PU: Unfortunately, there is very little available in Western languages on the history of Chinese medicine. No research institute exists in the West where the history of Chinese medicine is researched systematically over an extended period of time. Nevertheless, the body of scholarly works on the history of Chinese health care traditions is steadily growing. Don Harper's profusely annotated translation and analysis of the Mawangdui manuscripts is indispensable for an understanding of the pre-conditions of the subsequent emergence of Chinese medicine in the Han era. Kim Taylor's book Chinese Medicine in Early Communist China is required reading if one wishes to understand the politics behind the formation of TCM. Paul Buell has published a dietary work from the Mongol dynasty, A Soup for the Qan with most informative annotations, and Nigel Wiseman has contributed the most reliable translation available of Zhang Ji's Shanghan Lun of the late Han dynasty.
I myself have conducted my own research partly to meet the interests of my students, some of whom attend medical school; others are in Chinese studies. Thus, I have offered initial studies of the history of Chinese pharmaceutical literature, of the history of ideas in Chinese medicine, and of several seminal texts, such as the Nanjing of the 1st century AD, Xu Dachun's "On the Origin and Further Development of Medicine" of the 18th century, the ophthalmological treatise "Essentials on the Silver Sea" of perhaps the 15th/16th century (together with J. Kovacs), and together with H. Tessenow and J.S. Zheng the introductory volume to the Huang Di Nei Jing Su Wen translation project. This book (Huang Di Nei Jing Su Wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text), together with the Nanjing translation, may be my most important contribution to the emerging picture of the beginnings of Chinese medicine in the Han era. Anybody who is interested in knowing the true historical origins of Chinese medicine should read this introductory volume to the Huang Di Nei Jing Su Wen project. It is only with this background in mind that one is able to reach an informed judgment on what early Chinese medicine may contribute to our health care needs today.
Also, I have shown, in Chinese Medicine in Historical Objects and Images, the value of material objects as sources for a more comprehensive understanding of Chinese medical history. It should be hoped that more will be published. For the time being, however, readings from these books will be very helpful to learn more about the history of Chinese medicine.
At present, I am working on a revised edition of Introductory Readings in Classical Chinese Medicine. This reader offers a wide selection of most informative texts from two millennia of Chinese health care traditions.


2016年9月27日 星期二

Google’s new translation software is almost as good as human translators";簽到處";讓Facebook和Google 翻譯PK一次; "他們往往落後於進度表,而預算超支"


Google’s latest advance in machine learning could make the world feel a little smaller.

A jump in the fluency of Google’s language software will help efforts to make…
TECHNOLOGYREVIEW.COM|由 TOM SIMONITE 上傳
~~~~
廣東省政府的英文翻譯:簽到處(Sign Everywhere)
廣州東方賓館今天下午舉行「一帶一路」自貿區論壇,粵港澳多名官員出席,香港記者發現會場指示牌和指引翻譯讓人笑翻肚子
這其實是Google 的翻譯作品。
~~~~
評:Cool: Facebook有"酷",贏過Google的"涼爽"。
接下來,句子結構和單字,Google大贏Facebook。

版主翻譯:起先有酷點子。然後再造一超大型處理器,它是一個巨大的16位元計算機,由手工焊接晶體管組成,加上主人的鐵的決心所做出來的。


IEEE Spectrum

Google翻譯 :有涼爽。再有就是在Megaprocessor,一個巨大的16位做出來的手工焊接晶體管和鐵的決心計算機。

There's cool. And then there's the Megaprocessor—a giant 16-bit computer made out of hand-soldered transistors and iron resolve.
Facebook翻譯:有很酷的. 然後有megaprocessor-一個巨大的16-bit電腦做的手工soldered電晶體鐵和決心.



The wondrous insanity of a 42,300-transistor CPU the size of a room
SPECTRUM.IEEE.ORG


~~~~~~
“論文作者們在個別基礎設施項目上的數據告訴我們,中國在管理基礎設施項目方面不好也不壞,基本上和世界其他地方差不多——就像其他地方一樣,他們往往落後於進度表,而預算超支,”北京龍洲經訊(Gavekal Dragonomics)中國研究總監白安儒(Andrew Batson)表示。

“The authors’ data on individual infrastructure projects tell us that China is basically no worse and no better than the rest of the world in terms of managing infrastructure projects — just like everywhere else, they often run behind schedule and over budget,” said Andrew Batson, China research director at Gavekal-Dragonomics in Beijing.  --China infrastructure investment model under fire

they often run behind schedule and over budget
評: "他們往往落後於進度表而預算超支"---這逗點很奇怪,或許不該將and 前後項分開或用"而"。要拆的話,"他們往往進度落後、預算超支"


2016年9月26日 星期一

"重譯本" 的品管:台灣書市問題;舊俄小說的"名家新英譯本"THE IDIOT by Fyodor Dostoevsky

近幾年,見過不少舊俄小說的"名家新英譯本"。
這現象一則說明名作都有丛新翻譯的"需要"與"可能"。
新譯本要由名家來才有品質保證和意義。
台灣書市很隨便,隨便找個外文系畢業生"重譯",再由某教授掛名"審定"的障眼法。




“It is better to be unhappy and know the worst, than to be happy in a fool's paradise.”
―from THE IDIOT by Fyodor Dostoevsky
In THE IDIOT, the saintly Prince Myshkin returns to Russia from a Swiss sanatorium and finds himself a stranger in a society obsessed with wealth, power, and sexual conquest. He soon becomes entangled in a love triangle with a notorious kept woman, Nastasya, and a beautiful young girl, Aglaya. Extortion and scandal escalate to murder, as Dostoevsky’s “positively beautiful man” clashes with the emptiness of a society that cannot accommodate his innocence and moral idealism. The Idiot is both a powerful indictment of that society and a rich and gripping masterpiece. From award-winning translators, a masterful new translation–never before published–of the novel in which Fyodor Dostoevsky set out to portray a truly beautiful soul. READ more here: http://knopfdoubleday.com/b…/225772/the-idiot/9780375413926/





2016年9月25日 星期日

她先生Ted Turner: reliability、創作即「創作性寫作」



簡·方達,私人時裝時刻
"1991年,珍·芳達和她泰德·特納(Ted Turner)的婚禮上身著愛德華時期風格的夏季婚紗。這件婚紗的設計運用了刺繡,鏤空花邊,細褶皺和蕾絲座位裝飾元素。這原本是她在電影《金融湖》(Rollover)中所穿的。"

黑體字不知所云,似乎該是她先生Ted Turner



~~~~
此外,2015秋季開學,他任職的中國人民大學文學院新開「創作性寫作研究生班」,閻連科是這屆招生最嚴苛的研究生班導師之一,他說,「這門課的教學比較靈活,我得和別的授課作家如梁鴻、劉震雲他們商量課程安排,好多細緻、瑣碎之事,加上一些其他應酬,我一般把它們安排在下午,而整個上午空出來寫小說,老習慣了,不會停下來。」


"創作" 可以是 Creative Writing的翻譯,所以「創作性寫作」冗譯。


最近讀到某篇,控訴美國文學衰退,是各大學開設創作課程之所致。


******
台灣的翻譯名詞來自美日等各大國,加上譯者玩一下自己的特色:
剛讀"天下"的這句:"別人做電腦是「茅山道士」或「獨一無二」,但凌華做電腦的毛利,硬是比別人多了十幾倍,甚至還打入了要求高精密度、高可靠度與信賴度的軍規市場。"

作者可能不知道,"可靠度"與"信賴度",可能都是reliability一字的不同翻譯,除非將後者解釋為depedability。

Dependability is defined as the quality of being able to be counted on or relied upon. When you always do everything that you say you will and never make promises you cannot keep, this is an example of dependability.

------
80年代我的譯作:
Kauffmann《可靠性入門》鍾漢清譯,台北:徐氏基金會,1983?。《可靠性入門》Reliability by Arnold Kaufmann【這本書很薄,我拿到的版稅沒超過千元,不過是我留學英國時動心要翻譯的。能夠在這基金會出版是夢想,雖然它當時已幾乎破產了。】
國立編譯館(未出版)的:
《電腦系統的可靠性》鍾漢清譯、《軟體經濟學》鍾漢清譯

2016年9月24日 星期六

「敦品勵學、愛國愛人」 ;請教張華兄:胡適提到趙元任注重譯文的"分兩"問題;趙元任《論翻譯中信、達、雅的信的幅度》(Dimension of Fidelity in Translation, With Special Reference to Chinese)




久知臺灣大學的校訓「敦品勵學、愛國愛人」,不過今天初次在其校史館的出版中心看到禮品中的英譯:

「敦品」Integrity;「勵學」Diligence;「愛國」 Fidelity ;「愛人」Compassion

用Fidelity 翻譯"愛國",我第一次看到。

在此篇《論翻譯中信、達、雅的信的幅度》中,趙元任先生用 Fidelity指翻譯的"信、達、雅"之"信"。

~~~~~
我(HC)請教張華兄:
您可以補充嗎?
我2011年的筆記:胡適提到趙元任注重譯文的"分兩"問題: 趙喜歡將 Dear Shih-Chih 翻譯成" 迪呀適之", 因為若直譯為"親愛的" ,分兩就太重了。

Howard Chang 



to me
這問題可分為3個層面來談;
1. 這用法只見於趙和熟朋友間使用,或只是他和留過學的朋友間使用。
2. 這也是當時流行的 "洋味" 用法,特別是上海,比較常見的是 "密斯" "密斯特"。王藍的《藍與黑》或徐訏的《風蕭蕭》好像都有描述。
3. 這也是 趙元任在《論翻譯中信、達、雅的信的幅度》一文中所謂 "見次的頻率" 的問題。Dear XXX在英文信函中非常普遍,屬於套語,不代表兩人的 "親愛" 程度,但過去在中文幾乎沒人用,寫起來特別突兀,也有肉麻的感覺。

HC:196977歲發表《論翻譯中信、達、雅的信的幅度》(Dimension of Fidelity in Translation, With Special Reference to Chinese),載《哈佛亞洲研究學刊》(Harvard Journal of Asiatic Studies)第29期。 趙元任先生學術年表 - 天主教輔仁大學語言學研究所


赵元任_论翻译中信达雅的信的幅度.pdf_图文_百度文库

2016年9月19日 星期一

巴壺天《魯拜集》(The Rubaiyat) 第29、第68兩首; Livre des propriétés des choses

國王要求翻譯"一本"---這在21世紀也是可能、可行的


https://www.youtube.com/watch?v=tQQRpz-tSGI

September - Livre des propriétés des choses



~~~

此次翻巴壺天著《禪骨詩心集》,注意到有《魯拜集》第29、第68兩首的翻譯和譯註 (略),頁175


XXIX 
Into this Universe, and Why not knowing 
Nor Whence, like Water willy-nilly flowing; 
And out of it, as Wind along the Waste, 
I know not Whither, willy-nilly blowing. 

墜地如水流,自家主難作;未知何從來,亦未悉何故。去時如風吹,欲住不得住;吹過荒漠間,知復向甚處?

LXVIII 
We are no other than a moving row 
Of Magic Shadow-shapes that come and go 
Round with the Sun-illumined Lantern held 
In Midnight by the Master of the Show; 

宇宙魔燈耳,其焰為晴曦;吾儕僅一隊,燈上幻影兒,憧憧來與往,但繞燈焰馳;而燈復有主,中夜持戲之。

http://classics.mit.edu/Khayyam/rubaiyat.html
The Rubaiyat 
By Omar Khayyam

2016年9月15日 星期四

中央研究院院士; mooncakes... sell /go like hot cakes, 觀月會獻茶

在Google Translate 中翻英
輸入:中央研究院院士 只得到:Academia Sinica
正解:Academician of Academia Sinica



*****
Facebook翻譯機認不得月餅、hotcakes....
Idioms. sell /go like hot cakes, to be disposed of very quickly and effortlessly, especially in quantity: His record sold like hot cakes on the first day after its release.

Chinese mooncakes are often stuffed with lotus seeds, nuts or sweet-bean paste. But in recent years new varieties have been selling like hotcakes: vegan and organic; flavoured with durian, Irish whiskey or cognac
中國mooncakes往往塞滿蓮花種子, 堅果或甜-豆醬. 但最近幾年新的品種已經賣像hotcakes: 素食和有機; 風味的榴蓮, 愛爾蘭威士忌或白蘭地

Mid-Autumn Festival is celebrated across parts of Asia on September 15th
ECONOMIST.COM

+++++
記起"中秋夜應該用"東山魁夷 唐招提寺"搜索Google Images:
手頭上只有此書:『唐招提寺への道』(新潮選書、1975年)By 東山 魁夷(ひがしやま かいい、1908年(明治41年)7月8日 - 1999年(平成11年)5月6日)
奈良・大和に残る美の世界に触れ、四季折々の風物を味わいながら、唐招提寺御影堂障壁画の制作にかかるまでの画道への厳しい精進と遍歴の旅。
今年,注意到:第五章:(唐招提寺御影堂)障壁画への歩へ :觀月會獻茶

2016年9月12日 星期一

Carmen, 卡門/嘉爾曼;The Turn of the Screw

陳景容老師的書《我在音樂會畫的素描》的一些錯誤
p.118 的註解英文要改:The Turn of the Screw
陳老師日文用的ねじの回転』沒問題。不過,這是根據Henry James 的中篇小說寫成的歌劇,今日世界出版1963採用【碧廬冤孽】,當然,還有其他的翻譯,不過,要改時再多查。

按:   A Turn of the Screw 是英文日常慣用語,在懸疑小說中或可說"驚嚇連連、越來越恐怖"。

a turn of the screw

informal An additional degree of pressure or hardship added to a situation that is already extremely difficult to bear:the strategy was a further turn of the screw for a community already racked by paramilitary violence

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廖社長兩天前介紹陳老師的新版書:《我在音樂會畫的素描》,我當時言"已在聯經翻讀過,圖文並茂.....台灣難得的精裝本。"
其實,這些沒搔著癢處。這本書的作者簡介應該附上,因為台灣少有陳老師這種精通多樣美術技法的人了,而且,這是本漢日對照的書,每篇都是漢文接日文的,那一代的人,像李遠哲先生,日文都很流利。
總之,這本書的特色、優點多多,讀者應該買來一讀---唐山書店還有開學前特價72折。
比較有意思的是,陳老師分別用台灣的"卡門" ,日文『カルメン』來稱呼Carmen。他應該沒讀過傅雷先生採用的"嘉爾曼"。
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卡門是讓人瘋狂的女人
女人羨慕她,
嫉妒她;
男人愛慕她,
覬覦她。
不同的欲望書寫
全都聚焦在她身上
一切如果化身成佛朗明哥舞
熱力四射的感覺是否更強?
舞台上,要排的戲叫做「卡門」
舞台下,男女相互折磨的人生更像「卡門」
索拉的功力就在於真真假假
你再難分。
9月13日2230
繼續分享卡門的傳奇
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"慕特拉奏《卡門幻想曲》_樂迷瘋狂"
想起傅雷先生對於將Carmen翻譯成 " 卡門" 覺得醜陋不堪
他翻譯的梅里美中篇小說 Carmen 為"嘉爾曼" ?


嘉尔曼》(又译作《卡门》)是法国作家梅里美的主要代表作。卡门就是嘉尔曼,都译自法语“CARMEN”。故事发生在西班牙,主人公嘉尔曼是个聪明美丽、独立不羁、又十分 ...


George Bizet
(born Oct. 25, 1838, Paris, France — died June 3, 1875, Bougival) French composer. Son of a music teacher, he gained admission to the Paris Conservatoire at age 9, and at age 17 he wrote the precocious Symphony in C Major (1855). Intent on success on the operatic stage, he produced The Pearl Fishers (1863), La Jolie Fille de Perth (1866), and Djamileh (1871). Disgusted with the frivolity of French light opera, he determined to reform the genre of opéra comique. In 1875 his masterpiece, Carmen, reached the stage. Though its harsh realism repelled many, Carmen quickly won international enthusiasm and was recognized as the supreme example of opéra comique. Bizet's death soon after its premiere cut short a remarkable career.

2016年9月10日 星期六

Kerson Huang ( 黃克孫 1928-2016);Should religious language keep up with the times?


Kerson Huang ( 黃克孫 1928-2016)

Huang is best known to Chinese readers as the translator of the Rubaiyat of Omar Khayyám. While a graduate student in physics, he adapted Edward Fitzgerald's famous adaptation into classical Chinese verse. The book (Chinese魯拜集) had been out of print for years, but was reprinted in Taiwan in 1989. With his wife Rosemary, he translated I Ching into English. He died on 1 September 2016 at the age of 88.[1]
~~~~~
The debate over whether churches should regularly update their translations of religious texts or preserve traditional language and authenticity is as old as the faiths themselves

2016年9月6日 星期二

populist 如何譯 ; 讀者評《地圖之外》

populist 已有約定成俗的翻譯
.......洪小姐很喜歡批評別人「民粹」,這本身就很民粹,相信她也並不了解民粹的意義。若討好選民叫做民粹,國民黨歷來討好選民開的競選支票獨占鼇頭啊。反正只要她反對的就叫民粹,反核電是民粹,無論核電的危險多大。馬總統討好青年選票的募兵制是不是民粹呢?


王盛弘
《地圖之外》,這本書太好看了。──
他不只從地理、歷史的角度深度探討,更以充滿詩意、哲學而幽默生動的文字描繪,帶領讀者前往這些地球上某些最不尋常卻又最不為人知的地點,拆解我們對「地方」的認知,重新認識你我所生活其中的這個世界。
這本書是當代的《馬可波羅遊記》、真實版的卡爾維諾《看不見的城市》,不論你是喜好世界探索,還是紙上神遊,《地圖之外》都會令你有所啟發、沉醉其中。這些地點,是比傳說故事更虛幻的真實世界,看了此書,你看地圖、看周遭、看世界的方式絕對會大不相同!(臉譜)


實際上如何?
一內容本身絕對值得一讀,但我也覺得翻譯有點問題,許多中文語句都不太通順。
二譯者夾雜了很多文謅謅的詞彙,但我覺得並沒有讓文章變得更好,讓整本書讀起來很吃力,有種譯者在創作自己散文作品的錯覺
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民粹主義為何會盛行?
勞埃德:人們只關注特朗普、勒龐和科爾賓的計劃將如何摧毀國家,卻忽視了這些民粹主義領袖為何能贏得人心。
更新於5天前 英國《金融時報》約翰•勞埃德


人們對這兩件事投入了太多關注:唐納德•特朗普(Donald Trump)、馬琳•勒龐(Marine Le Pen)以及傑里米•科爾賓(Jeremy Corbyn)等民粹主義領導者有多糟糕、他們或左傾或右傾的計劃將如何摧毀他們渴望執掌的國家。人們太不關注的則是他們給自己的無數追隨者帶來的希望和樂觀。

例如,英國反對黨工黨(Labour party)領袖科爾賓的確沒有個侯任首相的樣子,正如他在議會的多數同僚所發現的那樣。但是他為工黨爭取到的少數群體的支持——更重要的是退歐派在6月公投中以多數勝出所發出的信號——清楚表明了“落後者”對自身狀態的沮喪和怨恨。

希拉里•克林頓(Hillary Clinton)在接受民主黨總統候選人提名的演講中說:“你們中一些人感到沮喪——甚至憤怒。你們知道嗎?你們沒錯。”這話正是對這部分選民說的。

法國、意大利、德國等歐盟其他國家沒有出現退歐運動,但是他們的政治建制派也面對著拒絕支持主流政黨的“落後者”。根據BVA上月公佈的一份民調結果,極右翼政黨國民陣線(National Front)的領袖馬琳•勒龐的支持率上升至27%,超過了社會黨(Socialist)總統弗朗索瓦•奧朗德(François Hollande)以及中右翼政黨共和黨(Republicans)領袖、前總統尼古拉•薩科齊(Nicolas Sarkozy)。

6月,意大利總理馬泰奧•倫齊(Matteo Renzi)領導的民主黨(Democratic party)在羅馬市長和都靈市長選舉中輸給了五星運動黨(Five Star Movement)。後者是新興的民粹主義政黨,主張就是否留在歐元區進行公投,在多項民調中以微弱優勢領先。今年德國新選擇黨(Alternative for Germany)在一些州議會贏得了席位,該黨正在呼籲就是否留在歐盟內進行投票。

反對移民的瑞典民主黨(Sweden Democrats)在民調中對執政黨社會民主黨(Social Democrats)形成挑戰。在奧地利,10月重新舉行的總統大選可能會將極右翼自由黨的諾貝特•霍弗(Norbert Hofer)推到總統寶座上。

在美國和歐洲,不斷加劇的不平等、薪資停滯不前、工作不安全感與對社會分裂的關切交織在一起,難以控制的移民和恐怖主義令這一切雪上加霜。這些因素融合在一起,催生了一股民眾的能量。在美國,這股能量向右走,就托起了共和黨的特朗普;向左走,就托起了此前與希拉里競爭民主黨候選人提名的伯尼•桑德斯(Bernie Sanders)。在歐洲,這股能量主要向右走。在主要的西方民主國家,很大一部分工人階級選民支持右翼政黨,因為右翼政黨是抵禦移民的堡壘,是對收入穩步增長、工作有保障時代走到盡頭的抗議,是精英階層的眼中釘。

6月英國退歐公投結束後,一些民眾在接受采訪時痛惜融洽的社會不復存在、未融入英國社會的移民以及英國的主權可能被歐盟奪走——這些受訪者主要來自工人階級和中產階級下層。人們往往認為這些話不過是懷念過去的好日子,但其實這些話也傳達出這些受訪者的一個願望——希望英國對他們而言變得更好。

科爾賓希望通過社會主義讓英國變得更好;特朗普信奉“美國優先”(America First);勒龐主張在歐盟之外實現民族復興。幾乎沒有任何批評者意識到,對於許多選民來說,這些主張描繪了一個更好的社會。

老牌政黨可能最終會贏。希拉里很可能會成為下一任美國總統。科爾賓預計不會入主唐寧街10號。勒龐可能會進入總統大選的第二輪——但在決選投票中依然會慘敗,就像2002年她父親的遭遇一樣。德國總理安格拉•默克爾(Angela Merkel)政府仍然掌控著中翼、右翼和左翼。

但是新的常態不太可能重返過去穩定的黨派執政。政治精英既沒有足夠有力地更新對選民的承諾,也沒有設身處地體會他們的幻滅。例如,自上世紀90年代托尼•布萊爾(Tony Blair)領導下有關“第三條道路”(Third Way)的辯論以來,英國工黨中的溫和派一直未能描繪出,社會民主主義與已經大為改變的資本主義以及全球化之間應構建怎樣的新關係。在歐洲,兩件事正威脅著歐元的未來:歐盟對主權適用範圍猶豫不決、以及單一貨幣既沒能實現穩定也沒能成為促進歐盟團結的手段。

這是個可怕的時代,在歐洲以東,受到民眾歡迎的威權領導人正在探尋有利條件。自由派(無論左翼還是右翼)不能效仿民粹主義者,但是自由派領導人別無選擇,必須更努力地改變自由主義政治的面貌,不能讓​​人覺得它代表著精英人士對落後者的漠視。

本文作者為英國《金融時報》特約編輯

譯者/馬柯斯

~~~~~
郭正亮 的最高學歷是美國耶魯大學政治學博士(1995年)
不過他的用語多很不專業:『民粹國家』等

多事情,不能只看表面,還要看真相。
法官沒收押嫌犯,未必是恐龍,監獄早已人滿為患,容量只有5萬4000人,目前在關罪犯就已高達6萬4000人,但沒人願意監獄蓋在他家隔壁,政府根本難以擴建監獄。
國手照顧不周,未必是協會亂搞,體育預算一年只有87億,只有總預算1兆9000億的0.46%,其他亞洲國家幾乎都是總預算1%以上,錢少、事多、挨罵快,即使有心做好,也很難不被罵。
民粹國家百事卡,監獄擴建極端困難。
貧賤國家百事哀,國手照顧無從做起。
大家想降低收押標準,支持重判詐騙犯,
請支持擴建監獄!
大家支持照顧國手,請支持擴編體育預算!
http://www.ettoday.net/news/20160808/750808.htm…




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昨天您提及閣下在翻譯 Ernesto Laclau (1935 – 2014) 著的On Populist Reason
我們聊天時也提到 D. Trump的競選經費多小額募款 合乎其『民粹』做法  不料 他公佈的經濟顧問團多富豪
Donald Trump’s new team of billionaire advisers could threaten his populist messageThe rich, male, chummy group tasked with helping the GOP nominee help…
WASHINGTONPOST.COM|由 JIM TANKERSLEY 上傳


我看看『維基』: "民粹"不知所云  日本人可音譯而中文無所逃

民粹主義(英語:populism),又譯平民主義大眾主義人民主義公民主義,意指平民論者所擁護的政治經濟理念,是會科學語彙中最沒有精確定義的名詞之一,也可以被當成是一種政治哲學或是政治語言。學術界有關民粹的討論甚多,但是把它當成一個獨立學術概念來處理的卻很少,主要原因是民粹主義呈現的樣貌過於豐富、難以捉摸。
「平民主義」從人民利益至上到討好大眾,最後到蠱惑人心,成了貶義詞,在歐洲尤其在法國是這樣的。
民粹主義通常是菁英主義的反義詞。......
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ポピュリズムpopulism)とは、一般大衆の利益や権利、願望、不安や恐れを利用して、大衆の支持のもとに既存のリート主義である体制側や知識人などと対決しようとする政治思想または政治姿勢のことであり[1][2][3][4]日本語では大衆主義や人民主義[5]などと訳される。ほか、政治指導者が大衆の一面的な欲望に迎合して大衆を操作する方法を指し、大衆迎合主義[6][7]とも訳される。また、同様の思想を持つ人物や集団をポピュリストpopulist)と呼び、民衆派や大衆主義者、人民主義者、もしくは大衆迎合主義者などと訳されている。


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Chen Chu-po


民粹在中文語境裡是負面的意思,但populism應該是個中性名詞,然而為了「迎合大眾」,可能還是使用民粹,但賦予它一些新的意思。謝謝你提供這個日文資料,我再想想。