研究生课程论文

Unveiling D.C. Lau's Translation Philosophy and the Dissemination of

Classics: A Study of Lau's Translation of The Analects

课程名称 海外华人译者与译作
姓
教师评阅意见： 名 梁健聪
学 号 22014052010
专 业 英语笔译
任课教师 陈恒汉老师
论文成 评阅日
绩 开课时间 2023 学年　第二学期
期

课程论 文提交
时间： 2023 年
6 月　30 日

Unveiling D.C. Lau's Translation Philosophy and the Dissemination of Classics: A Study
of Lau's Translation of The Analects

Chapter One Introduction

1.1 Research Background
1.2 Research Questions and Significance
1.3 Structure of the Thesis

Chapter Two Literature review

2.1 Comments on Lau’s Translation of The Analects
2.2 Studies on Lau’s Version and other Translators’
Chapter Three
3.1 Analysis of Lau’s Translation of The Analects
3.2 Summery of Lau’s Translation Thoughts
3.3 Lau’s Translation of The Analects in Western World

Chapter Four Conclusion

4.1Significance
4.2Drawbacks
4.3 Implications of English Translation and International Dissemination of Chinese
Classics

Chapter Five References

Chapter One Introduction

1.1 Research Background
Based on the available data from CNKI (China National Knowledge Infrastructure), it
is observed that the English translation of The Analects has garnered significant
scholarly attention, as evidenced by the presence of 96 master's theses, 7 doctoral
dissertations, 150 journal articles, and 4 conference papers. Within this corpus of
research, the primary focus has centred around the translations by Arthur Waley,
James Legge, and Ku Hung-Ming. The research content predominantly revolves
around translation theory and linguistic studies, with limited attention given to the
extent to which the translations faithfully reflect the original text's ideas and spirit, as
well as exploration of other translations. In the realm of English translation research
on The Analects, a diverse array of academic disciplines have contributed, each
employing distinct methodologies and thematic frameworks. Domestically, research
endeavours have predominantly concentrated on linguistic investigations, while
internationally, scholars have embarked on multifaceted interpretations of the
philosophical nuances embodied in The Analects. A comprehensive analysis reveals
that researchers have primarily focused on several key areas of inquiry, including: (1)
translation studies encompassing the examination of individual translations,
comparative analyses of two or more translations, and the exploration of translation
variations; (2) studies elucidating the profiles and distinctive translation styles of the
translators themselves; (3) investigations into the historical context and
dissemination of The Analects' translations; and (4) examinations of pivotal concepts
and keywords within The Analects.
Lau Din Cheuk, born on March 8, 1921, in Hong Kong, was a distinguished linguist,
authoritative translator, and philosopher. He received a comprehensive education,
starting with his early years of schooling at King's College. In 1938, he enrolled in the
Chinese Department at the University of Hong Kong, where his exceptional academic
performance was noteworthy. However, during the tumultuous period of the Second
World War and the Japanese occupation of British Hong Kong, Lau Din Cheuk was
compelled to complete his studies ahead of schedule. In January 1942, he was
awarded the esteemed "War Degree for HKU" with first-class honours, a testament
to his outstanding scholarly achievements during challenging times.

Amidst the war, Lau Din Cheuk served in mainland China. Following the restoration of
peace and the subsequent revitalization of Hong Kong, the government and the
British Council jointly established the "Victory Scholarship" in commemoration of the
British triumph in the Second World War. Lau Din Cheuk was granted this scholarship
in 1946, and he embarked on a transformative journey to the United Kingdom
aboard the SS Britannic. He pursued a Master's degree in Literature at the University
of Glasgow, with a primary focus on Western philosophy. In 1949, he proudly
graduated with first-class honours, having demonstrated exceptional aptitude in the
field of logic. Lau Din Cheuk's remarkable achievement earned him the prestigious
"Logic Prize," making him the first overseas student to receive such recognition since
the inception of the University of Glasgow.

Chapter One Introduction

1.2 Research Background
Among all the thinkers in China, Confucius garners the highest degree of research
and commentary both domestically and internationally. As the quintessential work of
Confucianism, The Analects elucidates and promotes the essence of Confucian
benevolent thought. It occupies an exceedingly important position in the history of
Chinese literature and ethical thought, while exerting profound influence within the
global intellectual and cultural milieu. Consequently, The Analects stands as one of
the most extensively translated and explicated works, bearing immense significance
for the exchange and dissemination of Chinese and Western cultures. To date,
numerous versions of The Analects have been translated by scholars from China and
abroad, resulting in a multitude of editions.
1.3 Research Questions and Significance
The research conducted by domestic scholars on the English translations of The
Analects still presents ample opportunities for advancement. Both the quantity and
quality of research in this domain exhibit discernible gaps when compared to the
contributions made by scholars from overseas and regions such as Hong Kong and
Taiwan. As such, there is an imperative need to strengthen the study of The Analects'
translations, with the aim of producing authoritative renditions that hold
international acclaim.
1.3 Structure of the Thesis

Chapter Two Literature review

2.1 Comments on Lau’s Translation of The Analects

Lau’s translated version of The Analects enjoys relatively great popularity among
those European and U.S. readers. From a well-known online shopping platform,
Amazon, the author excerpt some of those comments from the website. The
followings may provide some insight into it. One reader, signing as J Marlin,
expressed, "This translation published by Penguin Books is an exceptional choice for
a first-time reading experience. D.C. Lau's introduction provides beginners with
ample background knowledge." Another reader, describing themselves as a non-
specialist reader, stated, "The introduction was genuinely helpful. D.C. Lau has done a
remarkable job in preparing readers for the text." The evaluations mentioned
encompass two key aspects of the translation: firstly, the content of the original text,
including the reader's assessment and reflections on its content after reading; and
secondly, the translation itself, encompassing aspects such as translation quality and
readability.

D.C. Lau's disciple, Roger T. Ames, regards his teacher’s translations of the “The Three
Penguin Classics” (The Tao Te Ching, The Mencius, and The Analects) as unmatched in
both sales and popularity.

According to Professor Deng Shiliang, Lau's translation style bears the influence of
the renowned British philosopher Gilbert Ryle (1900-1976). As a result, Lau's
translations exhibit a refined and crystalline language, conveying profound meaning
with brevity. Deng Shiliang praises Lau's translations by using the expression "His
writings are like autumn water, untainted by dust," emphasizing the purity and clarity
found in his exceptional works.

In accordance with scholar Zhao Lijin, it is argued that D.C. Lau's translation of The
Analects employs a vernacular style, characterized by the predominant use of simple
sentence structures that enhance accessibility and comprehensibility. However, this
stylistic choice introduces a discernible departure from the original text, thereby
creating a divergence in terms of literary style.[3]
David Schaberg asserts that D.C. Lau's translation exhibits conciseness, refinement,
and a wealth of memorable maxims, thereby exerting a strong expressive force that
consistently captivates readers. It serves as an essential companion for university
students and represents a superior choice for individuals with an inclination towards
The Analects[4].

2.2 Studies on Lau’s Version and other Translators’

The English translations of The Analects by James Legge, Arthur Waley, and D.C. Lau
are widely regarded as the most outstanding versions within the realm of Analects
translation. While these translations share certain similarities in terms of their
commendable quality and extensive influence, they also manifest certain deviations
in their interpretation and comprehension of the original text. Due to the distinct
temporal contexts in which these translators worked, their translation priorities and
conceptualizations of the role of translation varied, thus yielding three distinct
writing styles: Legge's translation exhibits an elegant and faithful rendering that
adheres closely to the original text, albeit with a slight distance from Confucius'
"familiarity" in terms of stylistic representation, making it an exemplary and
canonical translation; D.C. Lau's translation strives for simplification of intricate
philosophical notions, employing a colloquial and accessible language style that
facilitates comprehension, albeit deviating somewhat from the original text's stylistic
nuances; Waley's translation strikes a harmonious balance, particularly in conveying
culturally significant terms, employing concise and concise language usage.
Furthermore, Waley's translation is accompanied by annotations that hold the
highest scholarly value among the three translators
Chapter Three

3.1 Analysis of Lau’s Translation of The Analects

First and foremost, D.C. Lau made it clear that his English translation of The Analects
specifically targets a broad readership, emphasizing that the book's annotations
should not delve too deeply into textual origins. This deliberate approach ensures
that the translation captures the interest of the general public rather than solely
attracting the attention of sinologists. Lau took into careful consideration the reading
comprehension abilities, psychological receptivity, needs, and reading habits of his
intended audience. The format of his translation, including the introductory sections
and appendices, was thoughtfully crafted to enhance reader engagement and
cultivate a genuine interest in the text.
This study aims to analyse several examples from D.C. Lau's translated edition of The
Analects, delving into the translator's ideological perspectives and identifying
elements that can contribute to the effective dissemination of Chinese classics in the
Western context. By examining Lau's translation choices and strategies, this paper
seeks to gain valuable insights that can inform and enhance the cross-cultural
transmission of these esteemed literary works.

In his translator's preface, D.C. Lau articulates the principle that, when faced with a
choice between elegance and precision, the latter should take precedence. This
assertion underscores Lau's adherence to a scholarly and meticulous approach in his
translation endeavour. He advocates for a translation process that entails thorough
scrutiny and in-depth comprehension of the source texts, emphasizing the
paramount importance of achieving accuracy in the rendered version through
extensive engagement with the original literature.

Example 1
Original text:
有子曰：“信近于义，言可复也。恭近于礼，远耻辱也。因不失其亲，亦可宗
也。”

Translated text:
You Zi said, “To be trustworthy in word is close to being moral in that it enables one's
words to be repeated. To be respectful is close to being observant of the rites in that
it enables one to stay clear of disgrace and insult. If, in promoting good relationship
with relatives by marriage, a man manages not to lose the good will of his own
kinsmen, he is worthy of being looked up to as the head of the clan."
Notes: 1. For a discussion of the interpretation of this sentence see D. C. Lau, "On the
Expression Fu Ren". 2. The sense of this last sentence is rather obscure.
The present translation, though tentative, is based on a comment of Zheng Xuan's on
the word win in the Zhou Li (Zhou li zhu shu, 10. 24b)

Analysis:
In these two annotations within this section, the translator engages in a dialogue
with the reader, providing explanations for his translation choices and
interpretations. What is more, the translator does not solely rely on Yang Bojun's
annotations and explanations to understand the original text. Instead, he elucidates
his own viewpoints through writing and scholarly investigation, demonstrating a
humble attitude and offering well-founded interpretations of the original text.
Through this dialogue, the translator seeks to establish a consensus and mutual
understanding with the readers, reflecting Lau's intention to bring the translation
closer to the readers in terms of both language and ideas.

Example 2
Original text:
子日：吾十有五布志于学，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。（《为政江 2:4）

Translated text:
The Master said, “ At fifteen I set my heart
on learning; at thirty I took my stand; at forty I was never in two minds; at fifty I
understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed
my heart's desire without overstepping the line." (2008;15-16)
Note: The expression er shun is very obscure and the translation is tentative. It is
worth pointing out that the graph & (sage) has an (ear) component, and this saying
of Confucius may have some bearing on the fact that he was regarded as a sage by
even his contemporaries.

Analysis
The phrase "六十而耳顺" means that at the age of sixty, one's ears become
discerning, enabling them to distinguish between truth and falsehood, and to judge
right from wrong based on what others say. The translator has tentatively chosen the
word "attune" to convey this meaning, but perhaps finds it not sufficiently clear, thus
providing an explanatory annotation. Through the annotation, the translator also
provides additional information to the readers: the traditional Chinese character "圣"
contains the radical "耳," which is derived from "耳顺," and this phrase may be
related to the contemporaneous veneration of Confucius as a sage

Example 3
Original text:
子日：“人无远虑,必有近忧。”(《卫灵公篇》15:12）

Translated text 1: The Master said, “He who gives no thought to difficulties in the
future is sure to be beset by worries much closer at hand." (1979:1 34)
Translated text 2: The Master said, “a man who takes no thought for the distant
future is sure to be beset by worries close at hand. " (2008: 283)
Analysis:
Lau's translation is not static. Through searching for information online, it is found
that his translations in different publications may have variations. This could be due
to personal changes in his understanding of The Analects, leading to modifications in
his translations. It could also be the translator's pursuit of excellence in his own work.
By comparing Translated text 1 and Translated text 2, the most significant difference
lies in their interpretation of meaning. In Translated text 1, "远虑" is translated as
"difficulties in the future." However, in the subsequent revised translation, the
translator modifies the interpretation from a broader perspective. Perhaps he
considers that "远虑" encompasses more than just "future difficulties," thus opting
for a more macroscopic approach by translating it as "distant future." The revised
choice of words in the translation is more expansive but precise.

Example 4:
Original text:
曾子日:“ 士不可以不弘教，任重而道远。仁以为己任，不亦重乎?死布后 己，
个亦远乎?”

Translated text:
Zeng Zi said, A" gentleman must be strong and resolute, for his burden is heavy and
the road is long. He takes benevolence as his burden. Is that not heavy? Only with
death does the road come to an end. Is that not long?

Analysis:
In this section, the focus is mainly on the translation of the term "士". Lau believes
that "士" refers to a learned gentleman who assumes responsibility for national
affairs and carries a significant duty. This translation is appropriate in the context of
Chinese language and culture, aligning with the understanding of "士."

Example 5：
Original text：
子日: “君子成人之美，不成人之悉。小人反是。”

Translated text:
The Master said, "The gentleman helps others to effect what is good; he does not
help them to effect what is bad. The small man does the opposite."

Analysis:
This original text refers to the comparison between a gentleman and a petty person,
highlighting the virtues of the gentleman and the vices of the petty person. A
gentleman constantly considers how to give his surplus to others, while a petty
person is preoccupied with seeking material satisfaction and may feel envious if they
don't have it. Furthermore, a gentleman helps others achieve positive things and
never indulges or assists bad people in achieving negative things, whereas a petty
person is exactly the opposite. Lau's translation aligns closely with the intended
meaning of the original text, emphasizing that a gentleman is adept at cultivating
virtues, performing good deeds, and assisting others.

Example 6
Original text:
子日: “君子无所争。必也射乎!揖让而升，下而饮。其争也君子。”

Translated text:
The Master said, "There is no contention between gentlemen. The nearest to it is,
perhaps, archery. In archery they bow and make way for one another as they go up
and on coming down they drink together. Even the way they contend is gentlemanly."

Analysis
Firstly, in the understanding of the term "君子" , Lau chooses to use the word
"gentlemen" to portray their refined and gentlemanly demeanour. This translation is
concise and clear, and it is appropriate in this context. The text mentions "射" , which
was one of the six ancient arts. In ancient times, there was a division of labour where
women were responsible for farming and men for hunting. "射" was an important
skill for men, and it appears five times in The Analects, highlighting its significance.
Lau translates it as "archery," referring to the technique of shooting arrows, which is
appropriate.
What is more, the phrase "君子无所争，其争也君子" conveys the idea that a
gentleman prefers modesty and, if engaged in competition, does so with civility and
fairness. This reflects the Confucian concept of humility and courtesy, and Lau’s
translation captures this meaning in his version.

3.2 Summery of Lau’s Translation Thoughts

Through the analysis of examples from Lau's translation of The Analects, we can
summarize the translator's translation ideology and principles as follows:

(1) The close relationship between Chinese knowledge, understanding, and the
 translation of traditional classics is evident in Lau's work. His deep understanding
of Chinese traditional works is reflected in his translations, where he adds his
unique insights based on his literary knowledge.

(2) The differences between Chinese and English languages play a crucial role. Not all
Chinese concepts have direct equivalents in English, and not all Chinese words
can be accurately translated into English. Lau addresses this by creating a
terminology list, including Chinese proper nouns that appear in the original text,
along with explanations.

(3) Regarding Chinese grammar, when a word has both its literal meaning and
extended meanings, Lau strives to find corresponding English words that
preserve both the basic and extended senses while maintaining the concise style
of the original text.

(4) Lau minimizes the use of transliteration to reduce the cognitive load on target
language readers.

(5) Lau's translation process involves extensive contemplation and refinement. This
can be observed from the fact that he spent several years translating the Tao Te
Ching.

(6) Translation is a more challenging task than creating original works because
translators need to ensure that everything is accurately expressed.

3.3 Lau’s Translation of The Analects in Western World

The Analects, as a classic of Confucianism, not only plays a pivotal role in the
formation and evolution of Chinese culture but also serves as a revered repository of
Eastern wisdom, captivating scholars and experts worldwide, who are drawn to its
translation and scholarly examination. The English translations of The Analects are
numerous, with over 60 distinct renditions according to an analysis, making it one of
the most extensively translated works of Chinese literature in Western languages,
second only to the Tao Te Ching. What shall be noticed is that, D.C. Lau's translation
of The Analects has received unanimous acclaim from international scholars, earning
its inclusion in the prestigious “Norton Anthology of Chinese Literature”, curated by
renowned sinologist Stephen Owen. Lau's rendition has attained the status of a
literary translation masterpiece, prompting considerable interest and scholarly
investigation among the realm of Western academics.
Chapter Four Conclusion
4.1Significance
D.C. Lau's translation can be classified as a contemporary rendition that skilfully
amalgamates Chinese Confucian ideology with the English language. By
harmoniously blending scholarly precision with approachable language, Lau's
translation achieves a remarkable level of readability, thereby establishing a solid
foundation for the dissemination of The Analects. Nonetheless, the translation
exhibits certain merits and shortcomings stemming from several underlying factors.
Firstly, the disparate temporal contexts within which the three translators operated
unavoidably left their temporal imprints on the work. Secondly, the distinct personal
experiences and educational backgrounds of the translators engendered divergent
understandings of the translated text. Lastly, discrepant motivations and objectives
among the translators may have influenced the nature and calibre of the provided
annotations.

4.2Drawbacks
Lau has always believed that the original meaning of a text is more important than its
form. If faced with a choice between the two, he firmly prioritizes conveying the
original meaning of the text to the readers over adhering to its form. As a result, the
translated texts we see may have some deficiencies in form and exhibit
inconsistencies with the original text.

Yang Ping's evaluation of Lau's translation is that it is meticulous and rigorous,

striving to use precise language to express clear concepts. It achieves an
interpretation that returns to the original intent. Lau has added many connecting
words in the translation, giving the dialogues between Confucius and his disciples an
elegant and solemn style. However, this also makes the translation appear redundant
and dull, significantly deviating from the style of the original text. Nevertheless, due
to the accuracy and scholarly nature of Lau's translation, it is highly esteemed
worldwide.

4.3 Implications of English Translation and International Dissemination of Chinese

Classics
From the perspective of translations, the key elements for achieving acceptance and
recognition among target language readers are the ideas and content of the works.
The fact that readers of the translated version of The Analects gain a profound
understanding of Chinese philosophical thoughts and are able to apply them to
modern life and work indicates this point. When translating classics, considerations
should be given to readers' expectations, reading needs, and reading habits. The
arrangement of the translation should align with the perspective of the target
language readers, including necessary information such as introductions to the
original text and the author, glossaries of philosophical terms, indexes, and
annotations to facilitate readers' comprehension. Furthermore, the publication,
distribution, and pricing of the translation are crucial factors. Choosing reputable
overseas publishers with good reputation ensures smooth circulation in foreign
markets. Pricing should also take into account the economic capacity of ordinary
readers. In addition to traditional print media, various distribution channels can be
chosen, including popular options among young readers such as Kindle e-books and
Audible audiobooks.

Chapter Five References

[1]赵力瑾.《论语》选段英译比较赏析——以理雅各版、韦利版、刘殿爵版为案
例[J].榆林学院学报,2016,26(03):101-104.
[2] David Schaberg. “Sell it! Sell it!” Recent Translation of Lunyu，Chinese Literature:
Essays，Articles，Reviews，no. 23，2001，p. 115.
[3]杨伯峻:《论语译注• 学而》，北京:中华书局 1990 年
[4] 郝国栋. 2011. 东学西渐道德——以《道德经》理雅各、伟利、刘殿爵[D]. 山
东大学
[5] 何志華.2010. 研思精微　學術典範：劉殿爵教授生平概述[J]. 中國文化研究所
學報(51):9-11
[6] 《采掇英华》编辑委员会编，《采掇英华：刘殿爵教授论著中译集》，香港：
中文大学出版社，2004 年。