林巍

【原文】

士人獨(dú)立之精神

[1]士之讀書治學(xué)，蓋將以脫心志于俗諦之桎梏，真理因得以發(fā)揚(yáng)。[2]思想而不自由，毋寧死耳。[3]斯古今仁圣同殉之精義，夫豈庸鄙之敢望。[4]先生以一死見其獨(dú)立自由之意志，非所論于一人之恩怨，一姓之興亡?！?[5]來世不可知也，先生之著述，或有時(shí)而不彰。先生之學(xué)說，或有時(shí)而可商。[6]惟此獨(dú)立之精神，自由之思想，歷千萬祀，與天壤而同久，共三光而永光。

——陳寅恪

【點(diǎn)評】

陳寅恪先生是中國現(xiàn)代史上罕見的大學(xué)者，不僅因?yàn)樗W(xué)，而且因?yàn)槠渚瘛Ｋx文字是為王國維先生在頤和園投湖自盡兩年后所寫的一段碑文。他說：“我的思想、我的主張完全見于我所寫的王國維紀(jì)念碑中?！耶?dāng)時(shí)是清華研究院導(dǎo)師，認(rèn)為王國維是近世學(xué)術(shù)界最主要的人物，故撰文來昭示天下后世研究學(xué)問的人，特別是研究史學(xué)的人?！笨梢娖渌哂械臉?biāo)志性意義，同時(shí)也是五四精神的重要體現(xiàn)。

就標(biāo)題而言，對于“士人”，參賽者多譯成scholars、intellectuals等，也有極個(gè)別用了literatus（復(fù)數(shù)為literati），三個(gè)詞盡管都不錯(cuò)，但比較起來，最后一詞更加古雅，多用于過去的文人，如：①司馬遷是中國歷史上著名的文人和史學(xué)家。（Sima Qian was a famous literatus and historian in China’s history.）②王維正是這樣一位帶有文人氣質(zhì)的山水畫家。（Wang Wei was such a landscape artist with literati temperament.）③前代文人作品一般以典故的形式被宋詞所吸納。（The former literati writings were the vital source of allusions in Song Ci.）鑒于此文寫于1929年，又特指王國維先生，故不妨譯為Independent Spirit of a Literatus。有的投稿漏掉了題目的翻譯，實(shí)屬不該。

[1]中，對于“俗諦”，陳寅恪解釋：“在當(dāng)時(shí)即指三民主義而言。必須脫掉‘俗諦之桎梏’，真理才能發(fā)揮，受‘俗諦之桎梏’，沒有自由思想，沒有獨(dú)立精神，即不能發(fā)揚(yáng)真理，即不能研究學(xué)術(shù)。學(xué)說有無錯(cuò)誤，這是可以商量的，我對于王國維即是如此。”不過，對于后人來講，這里可廣義理解為擺脫世俗的桎梏。典型的參賽譯文，如“The ambition for scholars to do studies and scholarship is simply to be free from the shackles of the ordinary principles， so that the truth can be revealed.”“While reading books and pursuing their studies， intellectuals should free their heart and mind from the shackles of secular truth and the real truth would thereby be carried forward.”等，對于“桎梏”大都用了shackle。該詞固然有a restraint that confines or restricts freedom之意，但更主要的是something used to tie down or restrain a prisoner，故此處不一定這樣套用，而不妨譯為：Literati engaging in learning and research set their minds to free themselves from vulgarity and conventions， in that way truth can be further revealed.

[2]中，“思想而不自由，毋寧死耳”，參賽譯文有“This Man chose to die rather than live on with his mind imprisoned.”“If thought enjoys no freedom， he may as well choose to die.”“he would rather die when bereft of the freedom of the mind”，但接續(xù)前文看，顯然主語過窄了;同樣，“I would rather die if our ideas can’t exchange freely.”“Without freedom of thought， I would rather die.”“Think without freedom， I’d rather die.”似乎把主語弄錯(cuò)了;而“Failing to enjoy it’s freedom， they would prefer dead to living at all time.”“Imprisonment of thoughts would do no more good than physical death.”“Thought without freedom is better than to death， which is the common ideal pursued by sages of all ages and times.”等，又有些過度發(fā)揮了。就具體語境而言，此句不妨譯為：They’d rather die than be stripped of free-thought.

[3]中，對于“斯古今仁圣同殉之精義”，一般譯得比較實(shí)，如“Saints from ancient to modern times， who fight to death for the cause of benevolence”“what saints and martyrs in all ages sacrifice their lives for”等。而“庸鄙”的“庸”是平庸之意，如“庸俗”“庸言”“庸醫(yī)”等;“鄙”，粗俗之意，如“鄙俗”“鄙夫”?！坝贡伞痹醋阅媳背赌淆R書·王思遠(yuǎn)傳》：“臣實(shí)庸鄙，無足獎(jiǎng)進(jìn)?！泵鞔跏厝省秱髁?xí)錄》卷中：“今人往往以歌詩習(xí)禮為不切時(shí)務(wù)，此皆末俗庸鄙之見?！倍斞浮稌偶?致章廷謙》亦有：“據(jù)我所見，則昔之稱為戰(zhàn)士者，今已蓄意險(xiǎn)仄，或則氣息奄奄;甚至舉止言語，皆非常庸鄙可笑?！惫首g文大可不必用despised/hated /reviled person or people等詞，而用mediocrity、common/ordinary people即可。此句不妨譯為：At all times we witness men of lofty ideals sacrificing for noble causes， which ordinary people can never nearly match.

[4]中，“先生以一死見其獨(dú)立自由之意志”一般不難理解，很多譯文的意思也大體不錯(cuò)，如“Mr. Wang demonstrated his spirit of independence in the way of death.”“Mr. Wang died to gain his independence and freedom of will.”“With his death， the respectable Wang demonstrates himself as a courageous scholar advertising independence and freedom.”，但在用詞和表述上還可再作推敲。對于“一姓之興亡”，有譯for a family fame or fortune、the fate of a family等。此處涉及王國維的個(gè)人經(jīng)歷——他曾任末代皇帝溥儀的私人教師，對清王朝情有獨(dú)鐘，因而關(guān)于他的死因有“為清殉身”之說，故此處指“清朝”（the Qing Dynasty）。而以他的死來“體現(xiàn)”（其獨(dú)立自由之意志），除了用demonstrate、manifest、reveal、advertise等，更確切的為materialize/materialization，即有“物化”“具體化”之意，如：①You are meant to realize that it is a materialization of your thoughts and feelings and images， that the inner self forms that world.（人們應(yīng)認(rèn)識到，是思想、感受和意象的具體化即內(nèi)心感受形成了個(gè)人的世界。）故此，該句不妨譯為：The master’s decent death was not personal， nor dynastic as it has been widely speculated by the public， but a materialization of his independent will.

[5]中，對于“來世不可知也”，譯成“The events of the future are difficult to predict.”“No one knows the future for sure.”“We do not know much about the future.”“We have no idea of what our future will look like.”等，這樣理解不免過于簡單化了;所謂“不可知”是指后人對其價(jià)值可能并不完全理解。至于“著述……不彰，……學(xué)說……可商”，是一種“互文”，即指其著述和學(xué)說盡管都會引起爭議，但這并不是先生的真正價(jià)值所在。綜合而言，不妨譯為：Later generations may not entirely grasp his values—his writings may have been doubted， his theories challenged.

[6]是一句感情飽滿、擲地有聲、永傳后世的箴言。固然可以按部就班地譯成“But， it is only his independence of spirit， freedom of mind， that will endure everlastingly， shining eternally with the sun， moon and stars.”“But for the spirit of independence and the free thoughts will live long with the heaven and nature and shine forever with the sun， the moon and the stars， even passing thousand years.”“Thus， only his independent spirit and free will are immortal that can really be forever with the earth and the sun and the moon together.”等，但更可突破藩籬，作些大膽補(bǔ)充與調(diào)整，如：However， none of his independence of spirit or freedom of thought should be undervalued， since they will truly shine with the sun， moon and stars， lasting forever. 其中，“none of… undervalued”是一種增譯，即是將原文要表達(dá)的深意挖掘或強(qiáng)調(diào)出來，這并不是曲解原文，而是翻譯中必不可少的。類似的如（下畫線為增詞部分）：①Reading makes a full man， conference a ready man， and writing an exact man.（讀書使人充實(shí)，討論使人機(jī)敏，寫作使人嚴(yán)謹(jǐn)。）【培根名句】②Perhaps the plot is simply too static and vast to capture on screen.（也許是由于這部作品情節(jié)中的畫面過于靜止和廣闊，因而較難實(shí)現(xiàn)理想的熒屏呈現(xiàn)。）③There is more entertainment in a good book than in a month of a serial TV program.（從閱讀一本好書中所得到的樂趣，比從看一個(gè)月的電視連續(xù)劇中所得到的樂趣還要多。）④三個(gè)臭皮匠，賽過諸葛亮。（Three cobblers with their wits combined equal Zhuge Liang， the mastermind.）⑤班門弄斧（Show off one’s proficiency with the ax before Lu Ban the master carpenter.）可見，“增詞而不增意”，恰恰是對原文的更加忠實(shí)。同時(shí)，該句式也是一種“反譯”，起強(qiáng)調(diào)作用。類似的如“不允許違反這個(gè)原則”可譯為：A violation of this principle is not allowed. 亦可為：No violation of this principle is allowed.

關(guān)于“陳寅恪”名字的音譯，有的譯成Chen Yinke，有的為Chen Yinque，對此一直有不同意見。陳先生的學(xué)生王永興教授曾解釋，陳寅恪先祖原居福建上杭，屬客家系統(tǒng)。其六世祖始由閩入贛，落戶義寧?？图胰肆?xí)慣“恪”讀què。義寧陳氏一直保持客家傳統(tǒng)，故陳氏昆仲名中的“恪”字均讀què。少數(shù)詞典曾收入這個(gè)讀音，如商務(wù)印書館于民國四年（1915）出版的《辭源》，其“恪”字條下的注音是“可赫切（即kè），亦讀如卻（即què）”。1937年商務(wù)版《國語辭典》也收有“恪”的兩個(gè)讀音。1979年上海辭書版《辭?！纷⒁魹椋恒。╧è課，舊讀què卻）。1985年12月，在由國家語委、國家教委、廣電部聯(lián)合發(fā)表的《普通話異讀詞審音表》中，則明確規(guī)定：“恪”統(tǒng)讀為kè。當(dāng)然這是國家認(rèn)定的標(biāo)準(zhǔn)讀法，但并不妨礙我們在口語上讀到陳寅恪先生的名字時(shí)仍按習(xí)慣讀què。所以，二者都是可以接受的。

其實(shí)，真正做好翻譯，絕不僅是語言的功夫，即要對具體背景、語境和相關(guān)的翻譯技巧有盡可能多的理解和掌握;同時(shí)，也不應(yīng)缺乏譯者的個(gè)性?！?/p>

【優(yōu)勝者】

飛吧（北京）? ?胡雨洋（上海）? ?張建英（云南）? ??；輯桑◤V東）