非言语幽默对情景喜剧翻译的影响

不同于传统的幽默表现手段,情景喜剧属于视听幽默。因此,除了言语类的表现手段之外,情景喜剧更大量地依靠表演者的形体语言、方言以及背景音乐等非言语因素来取得幽默效果。本文试图通过分析非言语幽默对于情景喜剧翻译的作用,找出其对于译制难易的影响,以便成功地使翻译作品发挥同样的喜剧效果。     

功能翻译理论视域中语言模因幽默的翻译研究

本文在对功能翻译理论和模因幽默翻译理论进行阐述的基础上,对功能翻译理论视域中语言模因幽默的翻译问题和两种翻译主张展开了研究,并且提出了语言模因幽默的翻译建议,从而为关注这一话题的人们提供参考。     

关联理论指导下《围城》中的幽默语言翻译

有"学者小说"之称的《围城》在中国文学史上有着重要地位,也引起了很多国外学者的兴趣和关注。钱钟书先生在《围城》中运用了大量的幽默语言,让读者在为幽默捧腹大笑的同时,能够深刻领会到作者的用意。但是,这些幽默语言的运用却为《围城》这部作品的翻译带来了极大的困难。在翻译过程中,能够同时保留原文中幽默的效果并且传达出作者的深意是译者最需要关注的问题。基于此,本文试图以关联理论为理论基础,以《围城》及其英译本作为个案研究对象,根据关联理论翻译观,在跨语言、跨文化和原作者—译者—译文读者的双重交际活动中,再现各种幽默线索,以保证译文具有最佳关联性的方式将交际意图明示于译文读者,使译文具有同原文一样的幽默效应。     

关联理论视角下情景喜剧字幕翻译策略研究

外国情景喜剧受到越来越多观众的追捧,字幕翻译策略在翻译过程中的重要性日益凸显。在关联理论的视角下,在交际双方共知的认知环境中,译者采取恰当的翻译策略,找到语境和内容之间的最佳关联,使源语到目的语的翻译达到理想的效果,忠实于原剧剧情,达到最佳关联的效果。翻译策略多种多样,要以不同的文化以及认知背景为基础,选择恰当的翻译策略才能使情景喜剧的字幕翻译达到预期的喜剧效果。     

关联理论观照下的英语幽默语翻译

关联理论是一种语言交际理论,对幽默语有很强的解释力。本文从关联理论的角度分析了幽默的制笑原理,并探讨了英语幽默语的翻译,认为在翻译英语幽默语时要注重语境效果,采取灵活的翻译策略,着重传递原文的幽默感,即在保证翻译效度的前提下再提高译文的信度。     

情景喜剧中言语幽默的跨文化差异研究

幽默作为特定语言和文化的产物,与文化价值、风俗习惯以及宗教信仰等诸多因素有着密切的联系。尤其在情景喜剧中,言语幽默的表达更体现出跨文化差异。本文主要从语言体系差异、文化认知差异、幽默主题差异这三个方面进行研究,探讨这些差异对于情景喜剧翻译的影响,使其能够在译语文化中更好地被接受。     

情景喜剧中言语幽默的跨文化差异研究简

幽默作为特定语言和文化的产物，与文化价值、风俗习惯以及宗教信仰等诸多因素有着密切的联系。尤其在情景喜剧中，言语幽默的表达更体现出跨文化差异。本文主要从语言体系差异、文化认知差异、幽默主题差异这三个方面进行研究，探讨这些差异对于情景喜剧翻译的影响，使其能够在译语文化中更好地被接受。     

关联翻译理论框架下的隐喻翻译

一、关联翻译理论概述1991年,E.A Gutt在关联理论基础上发表了《翻译与关联认知与语境》,提出了关联翻译理论。Gutt认为,人们的语言交际是一个认知一推理的互明过程,对话语的理解是一种认知活动;人类的认知往往力求以最小的心理投入,获取最大的认知效果,人们在交际过程中期待产生一个最佳关联性,即听话者在话语理解时付出有效的努力之后获得的足够的语境效果,也就是说,每个明示的交际行为都应设想为它本身具有最佳关联性。     

从合作原则看Friends中的言语幽默

幽默能令人笑口常开,精神愉快,并能缓解矛盾,调解人际关系。幽默言语是人类语言的精华,体现了人类的智慧和情趣。因此对幽默言语的认知解读也成为言语研究中的一个重要课题。本文选取深受广大观众喜爱的美国室内情景喜剧《老友记》中的部分幽默言语事例,从合作原则角度探讨幽默言语的认知解读过程,研究该理论对幽默言语的解释力,以及对幽默言语解释的不同途径。     

关联顺应理论视角下汉英旅游翻译研究

旅游翻译是旅游专业和行业在旅游活动中进行的一项跨文化的语言交际活动。本文立足于语用翻译,运用关联顺应理论对汉英旅游翻译进行研究,分析旅游翻译过程,探讨旅游翻译错误,提出旅游翻译策略,为汉英旅游翻译提供了新的视角和方向。     

Semen-Conservation Theory vs. Semen-Investment Theory,Antisexualism, and the Return of Freud's Seduction Theory

The semen-investment theory of the Sambia people of New Guinea is the antithesis of semen-conservation theory which his extremely ancient origins in Ayurvedic and Chinese medicine and in the Biblical story of Onan. In 18th century medicine, semen wastage became a cornerstone of degeneracy theory. The signs of degeneracy were those of syphilis and gonorrhea combined. They were correctly attributed to the social vice of indiscriminate promiscuity, and incorrectly to the solitary vice of masturbation. The 19th century crescendo of antisexualism influenced phase one of the women's emancipation movement and dictated the renunciation of women's sexuality. In phase two of the movement in the 20th century, antisexualism dictated the repudiation of men's sexuality as exploitation of females. By 1895, Freud had formulated his seduction theory. In 1897, he supplanted it with psychoanalytic fantasy theory. The actuality of seduction, i.e., sexual child abuse, became discounted until the 1960s. In the 1970s seduction theory was revived and recycled as victimology theory, which, carried to extremes, replete with false accusations of satanism, has fed into a new surge of antisexualism, with adverse consequences for the advance of sexological science.     

Systems Theory for the Beginning Therapist

The family is an open, living system. All open systems have characteristics of organization, control and energy. The family is an organized “whole” with defined boundaries, hierarchy, pattern of relationships, and inherent principles for growth and self-regulation, As a system of Interacting Individuals, it has reactive mechanisms for self-regulation and change in the form of positive and negative feedback loops. These act to maintain the homeastatic balance and permit change under limited conditions. The family, as an organization, is in an exchange relationship with its wider environment, This relationship permits energy and information (as energy) to be exchanged in a way that prevents disintegration and promotes growth and differentiation. Family Therapy uses Family Systems Theory as its primary theoretical framework in attempting to understand, explain and change dysfunctional family systems.     

Epistemological Culture Theory: A Micro Theory of the Origin and Maintenance of Culture

This paper presents a new "epistemological" theory of culture that explains how individuals enhance their sense of security in the world by creating and maintaining culture as knowledge of the world. Using cognitive and affective processes previously ignored by culture theorists, the theory posits three dimensions of cultural production: we articulate, typify, and orient our experiences to make them meaningful. The theory asserts that we produce culture because it allows us to feel as if we understand our world, and to perceive it as ordered; this in turn triggers an aesthetic response of knowledge-based affect. The theory explains how cultural production is motivated by the pursuit of meaningfulness as well as material interests. The theory describes how an oppressive culture can be reproduced unintentionally, even by the groups it oppresses. The theory also identifies connections between social structure and culture where conditions of ambiguity or control have implications for how meaning can be created.     

Rethinking Theory

‘Capitalist racist patriarchy’ is how Zillah Eisenstein (1998 Eisenstein, Z. R. 1998. Global Obscenities: Patriarchy, Capitalism, and the Lure of Cyberfantasy, New York: New York Press.  [Google Scholar]) characterizes global inequalities and the hierarchies of ‘difference’ they constitute. This article assumes that feminist theory aims not only to ‘empower women’ but to advance critical analyses of intersecting structural hierarchies; that this entails not only a critique of patriarchy but its complex conjunction with capitalism and racism; and that such critique requires rethinking theory. Through a critical lens on devalued (‘feminized’) informal work worldwide, the article explores how positivist, modernist and masculinist commitments variously operate in prevailing theories of informality – including those of feminists – with the effect of impeding both intersectional analyses and more adequate critiques of capitalist racist patriarchy.     

Post-Parsonian Theory

Sociological Forum -