지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The translation of literature has developed revolving around two opposing approaches: Aesthetics of Assimilation which focuses on familiarizing foreign ideas using native terms of the prospective readers, and Ethics of Difference which tries to leave intact the unfamiliarity of foreign texts, highli대ghting the differences between the cultures involved. The current debate centers on the question of Ethics. It is concerned with a realization that translation plays a critical role in the cultural encounters of the globalized world, especially when the rein of globalization is in the grip of hegemonic language regions. A. Berman and L. Venuti criticize the ethnocentric strategy as an unethical practice, recommending another approach that “strategically” lets foreign elements stand out. This particular emphasis on Ethics of difference is derived from a serious contrition on the side of occidental world, after centuries of its ethnocentric translation of the non-occidental world.
It is undeniable that translation presents many ethical problems which need to be addressed. Nonetheless, if we suppose a universal ethics of translation, independent from the specific situations in which the selection and translation of foreign texts take place, we are ignoring the fact that the social practice of translation is performed in a given context of a given culture.
Therefore, before we determine which translational practice is ethical and which isn’t, we need to observe more closely how the Aesthetics of Assimilation and Ethics of Difference manifest themselves in the diverse cultural contexts, and how they organize the discourses regarding translation and how they realize them. This will allow us to recognize that the difference in the mode of translation is simultaneously the difference in the relation that one establishes between the Self and the Other, and finally, the difference in the mode of existence of a given culture.
It is undeniable that translation presents many ethical problems which need to be addressed. Nonetheless, if we suppose a universal ethics of translation, independent from the specific situations in which the selection and translation of foreign texts take place, we are ignoring the fact that the social practice of translation is performed in a given context of a given culture.
Therefore, before we determine which translational practice is ethical and which isn’t, we need to observe more closely how the Aesthetics of Assimilation and Ethics of Difference manifest themselves in the diverse cultural contexts, and how they organize the discourses regarding translation and how they realize them. This will allow us to recognize that the difference in the mode of translation is simultaneously the difference in the relation that one establishes between the Self and the Other, and finally, the difference in the mode of existence of a given culture.
목차
1. 들어가는 말
2. 외국문화의 수용과 민족문학의 형성
3. 동화(同化)와 이화(異化)
4. 결론을 대신하여
참고 문헌
[Abstract]
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UCI(KEPA) : I410-ECN-0101-2012-701-004325810