This paper shows how Paul Ricoeur's hermeneutics of translation and studies of Chinese Bible translations can mutually shed light on each other.To avoid misinterpretations,some missionaries employed phonetic trans...This paper shows how Paul Ricoeur's hermeneutics of translation and studies of Chinese Bible translations can mutually shed light on each other.To avoid misinterpretations,some missionaries employed phonetic transcription when translating certain controversial religious terms.However,such avoidance of translation was driven by the ideal of perfect translation rejected by Ricoeur.What translation can achieve is equivalence without identity.And by reviewing the debates in the history of Chinese Bible translation,I argue that Bible translators in the past have exemplified the paradigm of Ricoeur's linguistic hospitality and have contributed to cultural transformations in modern China.The debates have illustrated Ricoeur's hermeneutical dialogical translation theory and his notion of semantic cultural innovation.They also show complexities and paradoxes involved in linguistic hospitality when translations occur in a culture containing diverse traditions.展开更多
The early censorship of the English Bible was imposed during the sixteenth century. One example is William Tyndale＇s pocket-size New Testament translation, which underwem destruction including the burning of its manu...The early censorship of the English Bible was imposed during the sixteenth century. One example is William Tyndale＇s pocket-size New Testament translation, which underwem destruction including the burning of its manuscript, the published translation texts, and even the printers and possessors of these materials. This article reviews the legal history and the religious significance of the censorship, which further influences the appearance of the Authorized Version （1611 ）. Related facts are parliamentary policies concerning imports of foreign priming, book licensing and the use of the Bible. The latter part of this paper reviews evems organized by Wolsey, Tunstall and Warham, and the launch of scholarly based Bible-translation. This paper concludes by re-emphasizing the significance of these parties in sustaining the divine preservation and development of Biblical literature-readers, translators, printers, traders, clergy and legislators. They made the Phoenix rise from the heap of ashes to heaven, and inspired the work of the King James Bible.展开更多
Worldwide translation of the Bible began in the 3rd century B.C., but records of the Chinese version of the Bible go back to around the 7th-8th century. According to Gu Changsheng, a researcher of the history of Chris...Worldwide translation of the Bible began in the 3rd century B.C., but records of the Chinese version of the Bible go back to around the 7th-8th century. According to Gu Changsheng, a researcher of the history of Christianity in China, the earliest translation of the Bible in China can be found at the time of the Tang Dynasty (618-907). In 635,展开更多
基金This work was partially supported by a grant CPCE Research Fund[CC-CHCS-2016-93(I)]from the College of Professional and Continuing Education,an affliate of The Hong Kong Polytechnic University.
文摘This paper shows how Paul Ricoeur's hermeneutics of translation and studies of Chinese Bible translations can mutually shed light on each other.To avoid misinterpretations,some missionaries employed phonetic transcription when translating certain controversial religious terms.However,such avoidance of translation was driven by the ideal of perfect translation rejected by Ricoeur.What translation can achieve is equivalence without identity.And by reviewing the debates in the history of Chinese Bible translation,I argue that Bible translators in the past have exemplified the paradigm of Ricoeur's linguistic hospitality and have contributed to cultural transformations in modern China.The debates have illustrated Ricoeur's hermeneutical dialogical translation theory and his notion of semantic cultural innovation.They also show complexities and paradoxes involved in linguistic hospitality when translations occur in a culture containing diverse traditions.
文摘The early censorship of the English Bible was imposed during the sixteenth century. One example is William Tyndale＇s pocket-size New Testament translation, which underwem destruction including the burning of its manuscript, the published translation texts, and even the printers and possessors of these materials. This article reviews the legal history and the religious significance of the censorship, which further influences the appearance of the Authorized Version （1611 ）. Related facts are parliamentary policies concerning imports of foreign priming, book licensing and the use of the Bible. The latter part of this paper reviews evems organized by Wolsey, Tunstall and Warham, and the launch of scholarly based Bible-translation. This paper concludes by re-emphasizing the significance of these parties in sustaining the divine preservation and development of Biblical literature-readers, translators, printers, traders, clergy and legislators. They made the Phoenix rise from the heap of ashes to heaven, and inspired the work of the King James Bible.
文摘Worldwide translation of the Bible began in the 3rd century B.C., but records of the Chinese version of the Bible go back to around the 7th-8th century. According to Gu Changsheng, a researcher of the history of Christianity in China, the earliest translation of the Bible in China can be found at the time of the Tang Dynasty (618-907). In 635,
