as yet unrealized by itself. This is Schleiermacher’s notion of a hermeneutic which “knows better than the author did ”(Paul Celan translating Apollinaire’s Salome). 如果译作超越了原作的话，那么真正的翻译就是要展现院中的那种潜在含义，自身没有表达出来的内涵。这就是施莱尔马赫的阐释论，也就是说“比作者更了解文本”The ideal, never accomplished, is one of total counterpart or re-petition—an asking again—which is not, however, a tautology. No such perfect “double” exists. But the ideal makes explicit the demand for equity in the hermeneutic process.而最理想是对原作的完整重复——再次询问——但这不是本体论。这种完美的“双重性”是不存在的。但是理想的翻译却明确了阐释过程的对等要求。 Only in this way, I think, can we assign substantive meaning to the key notion of “fidelity”. Fidelity is not literalism or any technical device for rendering “spirit”. The whole formulation, as we have found it over and over again in discussion of translation, is hopelessly vague. 我想只有这样我们才能赋予“真实”这个关键的概念实质的含义。真实不是拘泥于字句，或者那种翻译“精神”的技术手段。我们在讨论翻译的过程中不止一次的发现，整个构成令人迷茫，看不到希望。The translator, the exegetist, the reader is faithful to his text, makes his response responsible, only when he endeavours to restore the
balance of forces, of integral presence, which his appropriative comprehension has disrupted. Fidelity is ethical, but also, in the full sense, economic. By virtue of tact, and tact intensified is moral vision, the translator-interpreter creates a condition of significant exchange. 译者、阐释者或者读者忠实于他的文本，对他自己的反应负责，并努力实现各种力量、完整表达的平衡，在这个过程中，他适当的理解是断裂的。真实不仅带有道德的意义，同时更全面的看，更有简约的需求。译者通过这种高超的手段（强化的手段就是道德）为交流创造了有力的条件。The arrows of meaning, of cultural, psychological benefaction, move both ways. There is, ideally, exchange without loss. In this respect, translation can be pictured as a negation of entropy; order is preserved at both ends of the cycle, source and receptor. 意义、文化和心理恩惠的指向都是双向的。这种交流的理想境地应该是没有损失的。因此，翻译可以被刻画为一种一致性的协调，在这个循环，源语和接受者之间，的双方都保持了秩序。The general model here is that of Levi-Strauss’s Anthropologie stucturale which regard social structures as attempts at dynamic equilibrium achieved through an exchange of words, women, and material goods. All capture calls for subsequent compensation; utterance solicits response, exogamy and endogamy are mechanisms of equalizing transfer.
这种普通的模式就是Levis-Stuauss的人类学结构上所讲到的，社会结构就是通过语言、女人和物质货物的交流而达到的一种动态平衡。所有的战利品都需要后续的补偿；说话要求反应，异族结婚、同族结婚都是平衡转移的机制。Within the class of semantic exchanges, translation is again the most graphic, the most radically equitable. A translator is accountable to the diachronic and synchronic mobility and conservation of the energies of meaning. A translation is, more than figuratively, an act of double-entry; both formally and morally the books must balance.在句法交流中，翻译是最明显、最关键的平衡行为。译者对意义能量的异时和同时的移动和保留都要负责。翻译是一种双入口行为，这绝对不是比喻。不管是在形式上，还是在道德上，文本都必须平衡。
This view of translation as a hermeneutic of trust (elancement), of penetration, of embodiment, and of restitution, will allow us to overcome the sterile triadic model which has dominated the history and theory of the subject. The perennial distinction between literalism, paraphrase and free imitation, turns out to be wholly contingent. It has no precision or philosophic basis. It overlooks the key fact that a fourfold hermeneia, Aristotle’s term for discourse which signifies because it interprets, is conceptually and practically inherent in even the rudiments of
translation.这种翻译观就是一对信任、融入、具体化、补偿的阐释，这可以克服那种支配这个学科历史和理论的单调的三重模式。直译、释义和自由限制之间的区别是完全随时可能发生的。这没有确切的和哲学的依据。这也忽视了四重阐释关键事实，这也是亚里士多德对语篇的定义。四重阐释在概念上和实际上嵌入在翻译中的基本原理。
--Selected from After Babel: Aspects of Language and Translation, Chapter 5