![]() Fang (2011) compared Legge, Morrison, Marshman, and Lin’s versions from the perspective of functional translation theory. For instance, Wang and Ye (2009) contrasted the translations by Morrison and Marshman. There have also been several studies comparing and analyzing different versions of Daxue. Hou (2019) reviewed translation of Daxue and Zhongyong in philosophical terms of Hughes. ![]() Lu (2013) studied Legge’s version from the perspective of translation as adaptation and selection. Wang and Ye (2008) suggested the socio-political setting of the time largely accounts for Morrison’s literal translation. Wang (2005), for example, analyzed Pound’s etymographic interpretation in his translation. The English translation of Daxue has prompted investigations from various perspectives but they have primarily focused on one particular version. So far, there have been approximately 18 important English versions of Daxue, as shown in Table 1. Its predominant position has made Daxue highly important and translated into various languages over the ages. It is only due to the preservation of this work that the order in which the ancients pursued their learning may be seen at this time” ( Chan, 1963, p. The Neo-Confucian of the Song Dynasty Cheng Yi (1033–1107) viewed Daxue as the entry point for the study of the Four Books: “ The Great Learning ( Daxue) is a surviving work of the Confucian school and is the gate through which the beginning student enters into virtue. Short as it is, the aim of Daxue is to produce an ideal political program based on an individual’s moral cultivation. Zhu Xi’s commentary edition of Daxue was one of the most important texts for education and the civil service examinations in China’s feudal society and had a profound influence on Chinese intellectuals for hundreds of years. After the edition and rearrangement by Zhu Xi (1130–1,200), the renowned Chinese scholar of the Song Dynasty, it gained its position as an independent “book” and was canonized as one of the so-called Four Books along with Lunyu (《论语》, The Analects), Zhongyong (《中庸》, The Doctrine of the Mean), and Mengzi (《孟子》, Mencius). The Chinese classic Daxue (《大学》, The Great Learning) was originally a section of Liji (《礼记》 The Book of Rites), an anthology of treatises on rituals which came into shape around the first century BCE. It is hoped that the results of this research will contribute to an enhanced understanding of the translation and overseas dissemination of the Chinese classic Daxue, and further the study of the translator’s voice with the aid of corpus technology. ![]() This study demonstrates that the translator’s voice, which is always present along with the author’s voice and may take various forms, is deeply associated with the cultural and ideological constructs in which the act of translation is embedded. The findings suggest that each translator’s cultural identity, historical background, and motives for producing the translation are made manifest through various linguistic and non-linguistic choices. ![]() ![]() Paratexts of translation-prefaces, introductions, translator’s notes, footnotes, and so on, as well as representative examples, were also analyzed by close reading. WordSmith 8.0, CLAWS POS Tagger, and Readability Analyzer were used to analyze the data and investigate the lexical, syntactic, and textual features of the translations of Daxue by David Collie, James Legge, Ku Hungming, Ezra Pound, Chan Wing-Tsit, and Andrew Plaks, respectively. This study is based on a self-constructed bilingual parallel corpus which adopts both quantitative and qualitative methods to reveal the translator’s voice in six English versions of the Chinese classic Daxue. By tracing a set of textual cues, the translator’s voice embedded in the discourse may come to light. The Translator’s voice is the “second” voice in a translated narrative. Foreign Languages College, Shanghai Normal University, Shanghai, China. ![]()
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