of translation to compensate the loss of meaning and the violent transport (ibid.:316).
阐释运作的第三个行为是原文意义和形式的影响。“自然化能达到何种程度，也就是吸收引入的行为对整个本土体系结构具有干扰和重置的可能性。”斯坦纳分析道，在融合的过程中，目的语和文本都有所变形，从而为了平衡这种关系，保持翻译的道德，弥补意义的流失和暴力的迁移，就必须要进行互补行动。
In regard to the explication on the hermeneutic motion in translation, the following points are derived: understanding is the search for meaningful ideas, which is subjective and destructive. Thus understanding is at the risk of comprehensive appropriation, and therefore results in subsequent compensation. After Babel is a theoretical monograph on translation while presenting the author’s reflections on language and culture. The author’s profound learning on language, poetics, literary criticism, and cultural history all serve for his interpretation of translational behavior. He points that language exists permanently in a dynamic change as interpretation and translation continue for human communication. He presents “penetrative insight into the act of translation, into the phenomeno-logical and philosophic aspect of this act”…
(Steiner 1975: Preface to the second edition ).在解释翻译的阐释性运作过程中衍生了如下的观点：理解就是寻求有意义的思想，这种需求不仅具有主观性，而且具有破坏性。因此，理解就存在着全面错用的风险，因此就需要后续的补偿。《巴别塔之后》是一篇翻译专著，体现了作者关于语言和文化的思考。作者在语言、诗学、语文批评和文化史方面的广博学识，使他很好的解释了翻译行为。他指出，语言永远处于动态变化之中，口译和笔译都是为了人类的交流。他提出了自己“对翻译行为、以及这一行为现象逻辑和哲学方面的深邃理解”。
“After Babel postulates that translation is formally and pragmatically implicit in every act of communication, in the emission and reception of each and every mode of meaning, be it in the widest semiotic sense or in more specifically verbal exchanges” (ibid.:xii).“《巴别塔之后》提出，在每一次交流行为中，在每一次和所有的意义形式释放和接受过程中，翻译在形式和实际上都是不清楚的，不管是最广义的符号学还是更特指的言语交流中。”
Since Steiner’s proposition of the hermeneutic approach to translation, translation scholars have come to further recognition of the nature of translation in light of the philosophical hermeneutics.在斯坦纳提出翻译的阐释学方法之后，翻译学
者开始进一步认识到了哲学阐释视角下的翻译本质。
The Hermeneutic Motion
By George Steiner
The hermeneutic motion, the act of elicitation and appropriative transfer of meaning, is fourfold. There is initiative trust, an investment of belief, underwritten by previous experience but epistemologically exposed and psychologically hazardous, in the meaningfulness, in the “seriousness” of the facing or, strictly speaking, adverse text. 阐释运作，即启发行为和意义的适当转换，
使一种四重性行为。面对一篇文本甚至是对自己不利或者充满敌意的文本时，（译者）首先要对文本意义内涵和严峻性给予初步信任，也就是信心的投入。这种信任有赖于先前的经验，这在认识论层面是显而易见的，但是在心理上却存在一定的危险。We venture a leap: we
grant ab initio that there is “something there” to be understood, that the transfer will not be void. All understanding, and the demonstrative statement of understanding which is translation, starts with an act of trust. This confiding will, ordinarily, be instantaneous and unexamined, but it has a complex base. 我们
且冒险向前跃出了一大步：我们一开始认为“那里的某些东西”需要理解，（对意义的）转换不会毫无意义。所有的理解，以及对这种理解的外在表述的翻译，都起始于一种信任行为。这种表达一般而言具有瞬时性，也没有经过验证，但是却具有非常复杂的基础。It is an
operative convention which derives from a sequence of phenomenological assumptions about the coherence of the world, about the presence of meaning in very different, perhaps formally antithetical semantic systems, about the validity of analogy and parallel. The radical generosity of the translator (“I grant beforehand that there must be something there”), his trust in the “other”, as yet untried, unmapped alternity of statement, concentrates to a philosophically dramatic degree the human bias towards seeing the world as symbolic, as constituted of relations in which “this” can stand for “that”, and must in fact be able to do so if there are to be meanings and structures.
这是一种操作习惯，它起源于一系列的表象假设（phenomenological
assumptions），包括对世界的整体性、非常不同甚至形式上相对的
句法系统中展现的意义、以及类比和比较正当性的表象假设。然而在没有尝试和计划使用其他的表述之前，译者的宽宏（之前我就认为那里存在某些东西），也就是对“他者”的信任，从哲学的角度看，它很大程度上是人类的一种偏见，也就是把世界看做是符号性的，存在了某种可以用“这个”替代“那个”的关系，而且只要存在意义和结构，就可以有这种替代行为。
But the trust can never be final. It is betrayed, trivially, by nonsense, by the discovery that “there is nothing there” to elicit and translate. Nonsense rhymes, poesie concrete, glossolalia are