111 年 國立臺灣大學翻譯碩士學程甲組《筆譯基本議題》

In the opening pages of Contra Instrumentalism, Lawrence Venuti argues for a "hermeneutic model" as against the "instrumentalist model" of translation. Briefly define the two models in question and then paraphrase his argument by paying special attention to the key idea of "invariant" he uses throughout.

What is "interpretant" as used in Lawrence Venuti's critique of the “instrumentalist model" of translation. Give examples that he mentions.

Lawrence Venuti cites many examples of translation theorists/scholars who are immersed in, or unwittingly fall victim to, the "instrumentalist model" of translation. Choose one example that you understand best and recall Venuti's rationale.

What follows is the opening paragraphs of Ralph Waldo Emerson's "American Scholars" translated into Chinese. Describe the translation by paying special attention to its "information structure" and "coherence." Credits will be given to candidates who can cite specific and relevant instances to support their observations and engage themselves in sustained academic discussion of translation/translating.

【題組共用題幹】
The American Scholar
AN ORATION DELIVERED BEFORE THE PHI BETA KAPPA SOCIETY, AT CAMBRIDGE, AUGUST 31, 1837.
MR. PRESIDENT AND GENTLEMEN:
I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; nor for the advancement of science, like our contemporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life, cannot always be fed on the sere remains of foreign harvests. Events, actions arise, that must be sung, that will sing themselves. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star for a thousand years?

In this hope I accept the topic which not only usage but the nature of our association seem to prescribe to this day, the AMERICAN SCHOLAR. Year by year we come up hither to read one more chapter of his biography. Let us inquire what light new days and events have thrown on his character and his hopes.

It is one of those fables which out of an unknown antiquity convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the hand was divided into fingers, the better to answer its end.
The old fable covers a doctrine ever new and sublime; that there is One Man, -present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state these functions are parcelled out to individuals, each of whom aims to do his stint of the joint work, whilst each other performs his. The fable implies that the individual, to possess himself, must sometimes return from his own labor to embrace all the other laborers. But, unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters, a good finger, a neck, a stomach, an elbow, but never a man.
Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship.

In this distribution of functions the scholar is the delegated intellect. In the right state he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or still worse, the parrot of other men's thinking.

In this view of him, as Man Thinking, the theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures; him the past instructs; him the future invites. Is not indeed every man a student, and do not all things exist for the student's behoof? And, finally, is not the true scholar the only true master?
But the old oracle said, "All things have two handles: beware of the wrong one." In life, too often, the scholar errs with mankind and forfeits his privilege. Let us see him in his school, and consider him in reference to the main influences he receives.

I. The first in time and the first in importance of the influences upon the mind is that of nature. Every day, the sun; and, after sunset, Night and her stars. Ever the winds blow; ever the grass grows. Every day, men and women, conversing-beholding and beholden. The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but always circular power returning into itself. Therein it resembles his own spirit, whose beginning, whose ending, he never can find, so entire, so boundless. Far too as her splendors shine, system on system shooting forth, -the Universe, in its entirety, a circle, whose centre is everywhere, whose circumference is nowhere.

（以下為中文翻譯段落）

一個好手指,一個頸項,一個胃,一個肘彎,但是從來不是一個人。
社會是這樣一種狀態,每一個人都像是從身上鋸下來的一段肢體,昂然地走來走去,許多怪物——
源,已經分散給眾,這樣精細地分了又分,零售銷光了,使它潑開來成爲水滴,不能再聚攏了。
就必須時時由他自己的崗位回來,擁抱一切其他的勞動者。但是很不幸,這原來的單位,這力的泉
共同工作中派給他的一部份,各人站在自己的崗位上。那寓言暗示着,每個人如果要掌握他自己,
人。在分裂的狀態中——————也就是說:在社會的狀態中——————這些職務是分給了各個人,每人指望做那
人不是一個農民,或是教授,或是工程師,但是他是一切。人是祭司、學者、政治家、生產者、軍
於所有的各個人裏面,或是存在於某一種與賦裹;你必須觀察整個的社會,才能夠得到整個的人。
初,諸神把「人」分爲人們,使他比較便於幫助他自己;就像把一隻手分成五隻手指,可以更有用
有一個寓言—————是遠古不知道什麼年代產生的這種寓言,傳下一種意想不到的智慧———說在最
又一章。讓我們來探究,新時代與新的事件怎樣幫助說明他的性格,他的希望。
會的性質,似乎限定要用這題目————「美國的哲人」。一年又一年,我們到這裏來讚他的傳記中的
我抱着這樣的希望,接受了這題目—————今天這一天的演講,不但由於慣例,而且由於我們道協

【題組共用題幹】
The American Scholar
AN ORATION DELIVERED BEFORE THE PHI BETA KAPPA SOCIETY, AT CAMBRIDGE, AUGUST 31, 1837.
MR. PRESIDENT AND GENTLEMEN:
I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; nor for the advancement of science, like our contemporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life, cannot always be fed on the sere remains of foreign harvests. Events, actions arise, that must be sung, that will sing themselves. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star for a thousand years?

In this hope I accept the topic which not only usage but the nature of our association seem to prescribe to this day, the AMERICAN SCHOLAR. Year by year we come up hither to read one more chapter of his biography. Let us inquire what light new days and events have thrown on his character and his hopes.

It is one of those fables which out of an unknown antiquity convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the hand was divided into fingers, the better to answer its end.
The old fable covers a doctrine ever new and sublime; that there is One Man, -present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state these functions are parcelled out to individuals, each of whom aims to do his stint of the joint work, whilst each other performs his. The fable implies that the individual, to possess himself, must sometimes return from his own labor to embrace all the other laborers. But, unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters, a good finger, a neck, a stomach, an elbow, but never a man.
Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship.

In this distribution of functions the scholar is the delegated intellect. In the right state he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or still worse, the parrot of other men's thinking.

In this view of him, as Man Thinking, the theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures; him the past instructs; him the future invites. Is not indeed every man a student, and do not all things exist for the student's behoof? And, finally, is not the true scholar the only true master?
But the old oracle said, "All things have two handles: beware of the wrong one." In life, too often, the scholar errs with mankind and forfeits his privilege. Let us see him in his school, and consider him in reference to the main influences he receives.

I. The first in time and the first in importance of the influences upon the mind is that of nature. Every day, the sun; and, after sunset, Night and her stars. Ever the winds blow; ever the grass grows. Every day, men and women, conversing-beholding and beholden. The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but always circular power returning into itself. Therein it resembles his own spirit, whose beginning, whose ending, he never can find, so entire, so boundless. Far too as her splendors shine, system on system shooting forth, -the Universe, in its entirety, a circle, whose centre is everywhere, whose circumference is nowhere.