左飚

上海海事大学

凌定胜

上海爱建集团/华东政法大学

《论语》的名家译句比较与评说

左飚

上海海事大学

凌定胜

上海爱建集团/华东政法大学

本文对《论语》译句的比较分析表明：1、古代经典的艰深含义，译者的阐释分歧、变化视野及表达差别等所造成的文本意义的相对性和翻译的开放性，为典籍翻译提供了复译和质量提升的广阔空间。2、不同翻译策略可视具体情况，灵活处理，交叉运用，切忌刻板拘泥。3、中西译者具有各自的母语优势，中国译者长于理解，西方译者优于表达，如中外译者合作，优势互补，可产生上乘典籍译品。4、典籍翻译意义深远，青年译者应敢于挑战权威、加入复译经典的行列。

论语，经典，翻译策略，复译

1.引言

《论语》是记载孔子及其弟子言行的一部经书，是儒家思想的代表作之一。书中富含关于政治、伦理、教育及人生等方面的精彩论述，引起无数海内外学者和各界人士的关注和研究。《论语》的对外传播离不开翻译，而译文的翻译质量直接影响到海外读者对儒家思想的认识、接受程度以及传播和和践行的意向。

所谓“名家”，本文专指翻译《论语》的四位具有国际影响及时代特征的重要译者，即理雅各(James Legge)、辜鸿铭、亚瑟·韦利(Arthur Waley)和林戊荪。理雅各(1815-1897)是近代英国著名汉学家，是第一位系统研究、翻译中国古代经典著作的英国人，被称为翻译界诺贝尔奖的“儒莲翻译奖”的第一位获奖者。辜鸿铭(1857-1928)精通9门语言，语言、文化功底深厚。为《论语》英译的第一位中国人。亚瑟·韦利(1888-1966)是著名文学翻译家，精通汉文、梵文等6个语种。他一生撰著和译著共200余种，其中大部分都与中国文化有关，被《不列颠百科全书》誉为“20世纪上半叶中将东方文种译为英文的最杰出的翻译家”。20世纪70年代以来，《论语》的英译本迅速增多，至今已达40多种。在诸多现代翻译“名家”中，本文选择林戊荪作为代表，是因为林戊荪先生曾受到中西两种文化的濡染，熟谙汉英两种语言的精微之处，他的《论语》译文被中国外文局原总编辑黄友义誉为“来自中国的最权威翻译”(参见孔子《论语新译》封底2010)。可以说，四位“名家”各具代表性。

本文选择四位名家的翻译中有明显差异的一些句子或句段进行具体的分析，这样做容易摸清译者的思路，发现译者所采取的翻译策略，分清异同、找到产生差异的因素，获得规律性认识，提高分析和鉴赏水平。对译句的比较与评说，既有助于读者权衡利弊、开拓视野，加深对《论语》内容的理解与把握，也有利于激发读者探讨与实践《论语》一类典籍翻译的兴趣，产生复译的冲动，从而有更多的人从事典籍中译外的工作，增强弘扬中华传统文化的力度和效果。

2.名家译句比较与评论

本文在“正文”部分选取《论语》中关于治国理政、修身立德、为人处世和人生感悟等方面的四个典型句子或句段，意在进行译句比较的同时，让读者感触到儒家思想精髓的脉动。每个句子或句段的分析都按“白话释义”、“名家英译”、“比较与评说”和“笔者试译”等四个部分依次展开。理雅各、辜鸿铭、亚瑟·韦利和林戊荪四位名家的译句分别选自孔子《论语》(英译)的外文出版社(2009)、云南人民出版社(2011)、外语教学与研究出版社(1998)和《论语新译》外文出版社(2010)的版本(详见“参考文献”)。

(1)道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。

《论语·为政第二》

白话释义：用法纪政令管理人民，用刑罚整治他们的行为，人们会避免刑罚(而不敢为非作歹)，但他们不会产生羞耻心；用道德教化管理人民，用礼仪规范他们的行为，人们就会产生羞耻心，并自觉修正自己的行为。

名家英译：

If the people be led by laws,and uniformity sought to be given them by punishments,they will try to avoid the punishment,but have no sense of shame.If they be led by virtue,and uniformity sought to be given them by the rules of propriety,they will have the sense of shame,and moreover will become good.

理雅各译

If in government you depend on laws,and maintain order by enforcing those laws by punishments,you can also make the people keep away from wrong-doing,but they will lose the sense of shame for wrong-doing.If,on the other hand,in government you depend on the moral Sentiment,and maintain order by encouraging education and good manners,the people will have a sense of shame for wrong-doing and,moreover,will emulate what is good.

辜鸿铭译

Govern the people by regulations,keep order among them with chastisements,and they will flee from you and lose all self-respect.Govern them with moral force,keep order among them by ritual and they will keep their self-respect and come to you of their own accord.

亚瑟·韦利译

Rule the people by decrees and put them into place by punishment and they will know how to stay out of trouble.But they will not have a sense of shame.Let them know the way of virtue and keep them in line with regulations and rituals,then they will not only have a sense of shame when they do wrong,but also know the correct course to take.

林戊荪译

这句话表达了“德法兼治”的治国理念，孔子在2500多年前就有如此高明的政见，令人仰止。“民免而无耻”说明法治能产生强制性的良好行为，但只能解决不敢为非的问题；“有耻且格”说明德治能产生自觉性的良好行为，可从根本上解决不想作歹的问题。对于这一基本要义，四位译者把握无误，表达方式殊途同归，但就翻译的准确度而言，却各有长短。此句中的动词“道”是“为政”、“治理”之意，四位译者分别用动词lead、govern、rule或介词短语in government表示，虽皆无悖谬，但以韦译govern和林译rule形义都更贴近原文。“齐”是“整治”、“规范”(行为)之意，辜译maintain order与韦译keep order与原文形虽异，却传递了原文的深层含义，可谓“得义忘形”。理译uniformity (整齐划一、完全相同)，只追求与“齐”字形式对应，但意义模糊，可谓“得形弃义”。翻译的本质是传达意义，宁可“得义忘形”，不可“得形弃义”。林译keep them in line with regulations and rituals 比较准确地转达了原义，但解释性文字偏多，有悖原文精炼的风格。“无耻”是没有或不会产生羞耻心的意思，理译have no sense of shame和林译not have a sense of shame更为准确。辜译和韦译用动词lose则欠妥，与原句“无”字意义不符，羞耻心本没有产生，何谈失去？“格”有“纠正”、“修正”(行为)之意，理译、辜译和林译都采用意译手段，曲折达意，而韦译come to you of their own accord则偏离原义。关于用介词by和with译原句中的四个“以”字，表示“凭借”(手段、方法)之意，韦译特别严谨，其他三位译者都略欠精准。By通常与抽象名词(无复数形式)或动名词连用，如by punishment，而with则多与表示具体事物的名词(可用复数形式)连用，如with punishments(指具体的惩罚条例)。就译句的语言风格而言，理译和韦译更显得流畅、明快，接近原句风格。

笔者试译：

Govern the people with rules and keep order by punishment,and they will behave themselves to avoid punishment,but develop no sense of shame; govern the people by moral force and keep order by propriety,and they will develop a sense of shame and modify their behavior.

(2) 富与贵，是人之所欲也；不以其道，得之不处也。贫与贱，是人之所恶也；不以其道，得之不去也。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。

《论语·里仁第四》

白话释义：财富与尊荣，是人们所向往的；手段不当，即使得到也不应接受。贫穷与卑贱，是人们所厌恶的；但一旦轮上，就不可用不正当手段摆脱。如果君子没有仁德，他怎么可能成名？君子片刻(即便一顿饭时间)都不能离开仁德，紧迫匆忙时如此，颠沛流离时也是如此。

名家英译：

Riches and honors are what men desire.If they cannot be obtained in the proper way,they should not be held.Poverty and meanness are what men dislike.If they cannot be avoided in the proper way,they should not be avoided.If a superior man abandons virtue,how can he fulfill the requirements of that name? The superior man does not,even for the space of a single meal,act contrary to virtue.In moments of haste,he cleaves to it.In seasons of danger,he cleaves to it.

理雅各译

Riches and honors are objects of men’s desire; if I cannot have them without leaving the path of duty,I would not have them.Poverty and a low position in life are objects of men’s dislike; but if I cannot leave them without departing from the path of duty,I would not leave them.A wise man who leaves his moral character is no longer entitled to the name of a wise man.A wise man never for one single moment in his life loses sight of a moral life; in moments of haste and hurry,as in moments of danger and peril,he always clings to it.

辜鸿铭译

Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes,he must relinquish them.Poverty and obscurity are what every man detests; but if they can only be avoided to the detriment of the Way he professes,he must accept them.The gentleman who parts company with Goodness does not fulfill that name.Never for a moment does a gentleman quit the way of Goodness.He is never so hurried but that he cleaves to this; never so but that he cleaves to this.

亚瑟·韦利译

Wealth and rank are what men desire,but the man of honor would not accept them unless they are obtained in a proper way.Poverty and lowliness are what men detest,but the man of honor would not try to get rid of them by means of an improper method.How can one be called a man of honor if he forsakes humaneness? Never for a moment should he do that.The man of honor clings to humaneness whether in moments of haste or in times of hardship.

林戊荪译

这个句段涉及到《论语》中反复出现的 “仁”(109次)与“君子”(107次)等儒家思想的核心概念，四位译者的不同翻译就格外令人瞩目。本句所探讨的是关于获取(“得”)财富(“富”)与尊荣(“贵”)或摆脱(“去”)贫穷(“贫”)与卑贱(“贱”)的正当手段，显然与正直和诚实的品德有关，英语词语moral integrity接近句中“仁”的语境意义。理译virtue和韦译Goodness都有“美德”(moral excellence)之意，含义十分宽泛。西方的传统virtue/goodness含有包括integrity在内的20多种品质，如humor、perseverance、tenacity、humanity、mercy、dignity、discipline、dutifulness、frugality等，可算是integrity的上义词。译词用上义词虽无大碍，但有义值扩大之嫌。林译humaneness也是一种virtue，但该词偏重“仁慈”(kindliness)和“富有同情心”(sympathy)含义，与原句“仁”的隐含意义(正直和诚实)有所偏差。辜译moral character(品德)是中性词，无褒贬义，不合“仁”的明显褒义色彩。按照“关联”翻译理论(Gutt 2004)，理、韦、林、辜四位译者的选词，与原句中“仁”的语义偏离程度不同，使读者的“处理努力”(processing effort)依次增加，词语的“语境效果”(contextual effect)依次降低，阐释相似性(interpretive resemblance)也就依次减弱。因而，尽管四译与原义都有一定程度的关联和偏离，但理译、韦译原义相似性相对较强，辜译相似性最弱。孔子多次提到“仁”，他在不同场合所作的解释也有区别，“仁”在不同译本、不同语境中还被译为benevolence、kindliness、humanity、love for others等词，其中benevolence的认可度和普及度相对较高。“君子”一词在《论语》中常常与“小人”(在本句中未出现)对照使用，据笔者查阅，四位译者根据自己对二词内涵的理解翻译，颇耐人寻味：理译a superior man和a mean man，偏重二者品质和地位差异；辜译a wise man和a fool，偏重二者智力差异；韦译a gentleman和a small man，强调二者素质和风度差异；林译a man of honor和a petty-minded man，则强调二者荣誉和气质差异。典籍翻译的核心，就是文本意义的理解和诠释。由于译者所处时代的“生态环境”(方梦之2011：1-5)不同，他们自身的“理解前结构”(pre-structure of understanding)(海德格尔 2011)或“期望视野”(horizon of expectation)(Jauss 1982)不同，他们对文本意义的理解和诠释也必然有所不同，这是完全正常并可以接受的。但我们在接受文本诠释的开放性和文本意义的相对性的同时，仍然有必要考虑诠释与翻译的合适度，避免过度与不足。相比之下，理译、韦译和林译都可接受，而辜译只重二者智力差异的译法则有诠释不足和欠额翻译(under-translation)之嫌。“道”在《论语》中也是反复出现的重要概念，它与老子《道德经》中的“道”含义不同。儒家所说的“道”是伦理概念，主要指内在美德或良好的外显行为，而道家所说的“道”则是哲学概念，指宇宙万物的本原。因而，理译和林译a proper way以及辜译the path of duty都与道德相关而无可厚非，但韦译the Way显然把儒家和道家的不同概念混为一谈。我们且不论道家所说的“道”究竟该如何翻译(非本文探讨范围)，但笔者注意到，亚瑟·韦利在他翻译的《道德经》中同样是把“道”译为the Way，“道可道，非常道”被译为The Way that can be told of is not an Unvarying Way。就整个句段的文字表达而言，林译更见长于简洁、凝练。

笔者试译：

Wealth and honor are what men desire,but they should be rejected unless righteously obtained.Poverty and humbleness are what men detest,but they should be endured unless righteously removed.How can an honorable man be worthy of his name if he discards moral integrity? He should never depart from it,not for a single moment,whether in haste or in peril.

(3) 吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。

《论语·为政第二》

白话释义：

我十五岁立志为学，三十岁学业有成、立足社会，四十岁明白事理、解除疑惑，五十岁知晓应该担当的天赋使命，六十岁能辨明所听之言的真意，七十岁随心所欲但不越规。

名家英译：

At fifteen,I had my mind bent on learning.At thirty,I stood firm.At forty,I had no doubts.At fifty,I knew the decrees of Heaven.At sixty,my ear was an obedient organ for the reception of truth.At seventy,I could follow what my heart desired without transgressing what was right.

理雅各译

At fifteen I had made up my mind to give myself up to serious studies.At thirty I had formed my opinions and judgment.At forty I had no more doubts.At fifty I understood the truth in religion.At sixty,I could understand whatever I heard without exertion.At seventy I could follow whatever my heart desired without transgressing the law.

辜鸿铭译

At fifteen I set my heart upon learning.At thirty,I had planted my feet firm upon the ground.At forty,I no longer suffered from perplexities.At fifty,I knew what were the biddings of Heaven.At sixty,I heard them with docile ear.At seventy,I could follow the dictates of my own heart,for what I desired no longer overstepped the boundaries of right.

亚瑟·韦利译

When I reached 15,I began devoting myself to learning.At 30,I could stand on my own.At 40,my mind was no longer confused.At 50,I knew what Heaven demanded of me.At 60,I was able to distinguish right from wrong in what other people told me.And since 70,I have been able to follow my heart’s desire without transgressing the rules.

林戊荪译

例(3)是孔子关于他自己的成长过程及人生各阶段特征的总结，精炼的语言和鞭辟入里的概括使其成为一代又一代华人喜欢引用的千古名言。译句是否能在外族人心中引起同样的反应，则在很大程度上取决于翻译质量的高下。本文所引译句毕竟出自名家之手，尽管措辞不一，但绝大部分理解正确，译笔顺畅，唯“五十而知天命”和“六十而耳顺”两个分句有较大的理解分歧和表达差异。孔子虽然信“天”，但并非宗教信徒，我国在孔子生活的春秋时代也尚未出现具有教义、教仪和教团的正规宗教，因而 “知天命”辜译为 I understood the truth in religion欠妥。“天”与Heaven并不对等，“天”的含义比Heaven宽泛得多，可指“天气”、“天空”、“大自然”和“造物主”等，但就它的最后一个含义“造物主”(指超自然力量)而言，与Heaven大体对应。因而“知天命”理译I knew the decrees of Heaven与韦译I knew what were the biddings of Heaven，皆属可以接受的直译，林译I knew what Heaven demanded of me隐含着“天赋使命”之意，细辨最觉传神，具有最佳关联性(optimal relevance)。关于“耳顺”之义，东汉经学大师郑玄注：“耳顺，闻其言，而知微旨也。” 南朝的皇侃也在《论语义疏》中说：“但闻其言，即解微旨，是所闻不逆于耳，故曰耳顺也。”如以郑玄、皇侃所注释的意义为准，则理译an obedient organ和韦译docile ear皆属字面直译(只考虑“顺”字)，偏离了“耳顺”的隐喻之义(“知微旨”)，理译尚有for the reception of truth作补救，韦译则偏离更甚；而林译和辜译都很到位，辜译尤其出彩，加上一个介词短语without exertion，其诠释切中要旨，相对具有最佳阐释相似性。两位西方译者虽然都是著名汉学家，但中国古代经典言简意赅，十分含蓄，理解偏差在所难免。就行文风格而言，理译相对来说最为简练、自然、流畅，接近原句风格。不过，原句只有一个“吾”字，而理译却用了五个“I”，其它各译则用了六个或七个“I”，总觉得译句繁复累赘，远不如原句那么简洁而语流顺畅，这会影响到英译本读者接受和喜爱的程度。

笔者试译：

I was engrossed in learning at 15,established at 30,free from puzzlement at 40,aware of my mission dictated by Heaven at 50,able to perceive the true meaning of what I heard at 60,and capable of following my desires without violating the rules at 70.

(4) 言忠信，行笃敬，虽蛮貊之邦，行矣。言不忠信，行不笃敬，虽州里，行乎哉?立则见其参于前也，在舆则见其倚于衡也，夫然后行。

《论语·卫灵公第十五》

白话释义：

说话忠实守信，行为笃厚恭谨，即使置身落后的边远部落，也会处世顺达。说话不诚实守信，行为不笃厚恭谨，即使身处本乡本土，能处世顺达吗？如果站着仿佛能看见这两条(准则)显现在眼前，坐车仿佛能看见它们贴在车辕横木上(视为座右铭般的人生信条)，那就一定能处世顺达了。

名家英译：

Let his words be sincere and truthful and his actions honorable and careful; — such conduct may be practiced among the rude tribes of the South or the North.If his words be not sincere and truthful and his actions not honorable and careful,will he,with such conduct,be appreciated,even in his neighborhood? When he is standing,let him see those two things,as it were fronting him.When he is in a carriage,let him see them attached to the yoke.Then may he subsequently carry them into practice.

理雅各译

Be conscientious and sincere in what you say; be earnest and serious in what you do; in that way,although you might be in barbarous countries,you will get along well with men.But if,in what you say,you are not earnest and serious,and in what you do,you are not earnest and serious,even in your own country and in your home,how can you get along well with men? Keep these principles constantly before you as,when driving a carriage,you keep your eyes on the head of your horse.In that way you will always get along well with men.

辜鸿铭译

Be loyal and true to your every word,serious and careful in all you do,and you will get on well enough,even though you find yourself among barbarians.But if you are disloyal and untrustworthy in your speech,frivolous and careless in your acts,even though you are among your own neighbors,how can you hope to get on well? When standing,see these principles ranged before you; in your carriage,see them resting on the yoke.Then you may be sure that you will get on well.

亚瑟·韦利译

If you speak with sincerity and trust and behave with honor and reverence,you will get things done even if you are living among backward tribes.However if you do the contrary,will you get anything done even if you are among your neighbors? Wherever you are,at home or on the road,you should always keep in mind these principles,and you will get things done.

林戊荪译

例(4)是孔子关于为人处世的经典论述之一，句中所倡导的处世方式，至今还频繁出现在家训、校训、团体标识或个人座右铭中，成为指导人生的警句格言。翻译是否准确、贴切，会直接关系到海外读者对儒家这一经典论述的认识。句段中有五个“行”字，但含义不同。第一、第三个“行”同义，与“言”(说话)相对，表示“行为”。四位译者的理解均无偏差：理译名词actions；辜译动词do；韦译动词do和名词acts；林译behave。第二、第四、第五个“行”是“处世顺达”(在社会上行得通)的意思，是孔子回答学生子张提问的主题，是“言忠信、行笃敬”的必然结果。所谓顺达，包含人际交往良好和办事顺利两个方面。理译such conduct may be practiced属明显误译，只提实践(practice)，未含结果，违背了原词的本义(conceptual meaning)；辜译get along well with men和林译get things done虽基本正确，但都属欠额翻译，辜译只强调了人际交往良好，而林译只注重办事顺利，偏离了原词的部分内涵意义(connotative meaning)；韦译get on well则完全到位，令人拍案叫绝，这个不起眼的日常用语恰恰涵盖了“处世顺达”的两方面含义。关于“忠信笃敬”四个字的英译，四位译者根据各自的理解，精心选择了不同词语：理译sincere、truthful、honorable、careful；辜译conscientious、sincere、earnest、serious；韦译loyal、true、serious、careful；林译sincerity、trust、honor、reverence，选词各不相同，但也有交叉重叠之处，对此笔者以为无可非议。古汉语一词多义现象突出，古代圣哲的经典论述博大精深但带有一定的模糊性，关键术语缺乏严格界定，因而译者的理解差异极为正常。关于“蛮貊之邦”的翻译，我们从中可窥见四位译者对不同翻译策略的运用。古代有“南蛮北貊”的说法，分别指南方与北方边远地区的落后部族，更早的西周时代还有“东夷西戎南蛮北狄”之说，以表示边远部族与华夏民族落后和先进的区别，带有一点轻蔑之意。但古人在笼统地说“蛮貊之邦”时，则往往泛指四方落后部落或民族，并无特指南北之意。理译the rude tribes of the South or the North采用的是直译策略，忽视原句的泛指意味，会误导读者；辜译barbarous countries与韦译barbarians采用的是意译策略，但轻蔑之意过浓，偏离(加重)原语的情感意义(affective meaning)，有超额翻译(over-translation)之虞；林译backward tribes，同样采用意译策略，但选词精到，符合原句隐含之意，堪称等值翻译。

笔者试译：

If you speak candidly and truthfully and act earnestly and respectfully,you will get on well even though you live in a backward tribe.But how can you possibly get on well even when you are in your own neighborhood if you do the opposite? Only when you bear these principles in mind constantly,whether standing or sitting in a carriage,can you be sure that you will always get on well.

3.结语

从以上四个经典例句的名家翻译比较中，我们可获得如下启示：

首先，翻译质量提升的广阔空间。四位名译者翻译经典时也会有理解偏差和表达错误。其中原因包括原著的精深艰涩、译者的文化背景制约、翻译行为的时代局限等。正如英国语言学家Lyons(1981)所说，“意义是高度主观、多变的，非常模糊”，有些经典论述的意义更是难以捉摸，读者的理解差异在所难免。根据阐释学理论，读者的“理解前结构”不同，阐释文本的意义必然有所不同；根据接受美学关于“变化视野”(horizon of change)的理论，读者往往可按照自己变化中的审美预期，去不断生成动态的文本意义。译者是原著的第一读者，因而译者的阐释分歧、变化视野或表达差异等所造成的文本意义的相对性和翻译的开放性，为典籍翻译提供了复译或再创造的广阔空间。

其次，翻译策略的交叉运用。本文所说的翻译策略主要指“直译”与“意译”，很少论及与之大体对应的“异化翻译”与“归化翻译”、“语义翻译”与“交际翻译”和“文化传真”与“文化适应”等。从以上译句比较中可看出，四位译者并不刻板拘泥于某一种策略，而是两种策略灵活处理，交叉运用，中外译者都是如此。他们基本上都遵循“能直译处尽量直译，不能直译处大胆意译”的原则。对于一些文化内涵特殊，翻译难度较大的词句则采用“直译+注释”的方式处理。因篇幅所限，本文未选择有注释的译句进行比较。经无达诂，译无定法，四位名家对于翻译策略的灵活运用值得借鉴。

再次，中外译者的优势互补。本文所选四位译者正好中英各两位，中国译者都有在英美长期学习和生活的经历，精通英语，熟谙西方文化；英国译者都是造诣很深的东方学家或汉学家，长期研究中国语言和文化；四位名家都掌握双语言和熟悉双文化。尽管如此，由于母语语言文化的根基雄厚，影响深入骨髓，在汉英翻译中，四位译者还是具有各自的母语优势，中国译者长于理解，西方译者优于表达。当然，这并不排除例外，中国译者也会有理解偏差，英美译者也会有表达弊端，但总体来说，各自的优势明显可见。《红楼梦》英译本ADreamofRedMansions之所以广受青睐，是与杨宪益和戴乃迭一中一英的夫妻合译分不开的。因而，在典籍翻译中，如能有中外译者合作，就能优势互补，产生上乘译品。

最后，典籍翻译的意义深远。《论语》一万五千言，本文只选取了四个例句，然而，通过短短四个例句的译句比较分析，我们在探讨翻译的同时，也领略了古代圣人的真知灼见，获得了有关治国理政、修身立德、为人处世和人生感悟等方面的深刻启示。典籍翻译，不仅是语言转换和文化传播的探讨与研究过程，而且也是对祖国传统文化的学习、领会过程。传统文化要走出国门，必须要有一批人从事典籍翻译；典籍译本要走进外国的千家万户，又必须有为外国读者所接受并喜爱的高质量翻译。

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(左 飚：上海海事大学外国语学院教授; 凌定胜：上海爱建集团、华东政法大学博士后)

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