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哲学对翻译问题的考察同时意味着从翻译的视角来观察哲学问题。因此,传统形而上学对“是”与“所是者”的分别、传统认识论对实在及其认识的描述,都可以被概括为“原本—译本”的关系——其中的关系符号“—”体现着原本对译本的支配关系。体现着这种支配关系的“原本中心论”意识具有不同形态,其中之一就是本文论述的“第三文本’假定:即文本1可以转换为文本2,当且仅当它们都以一个作为“第三文本”的原本为根据。W·本亚明关于“纯粹语言”的讨论,乔姆斯基和E·奈达关于语言深层结构的讨论都包含着对“第三文本”的承诺。最后,我们从奎因关于“翻译手册”悖论的讨论指出了这种“第三文本”假定固有的矛盾,由此引出的“翻译不确定性”概念揭示了语词世界的基本特征,它使以纯粹的“逻辑真理”为最高诉求的哲学理想成为一个问题。
Philosophical examination of translation issues also means that the philosophical issues are viewed from the perspective of translation. Therefore, the difference between “metaphysical” and “metaphysical” in traditional metaphysics, and the description of reality and cognition in traditional epistemology can all be summed up as the relationship between “original version and translated version” - the symbol of relationship “-” embodies The original control of the translation of the relationship. One of them is the “third text” hypothesis that this article discusses: text 1 can be transformed into text 2 if and only if they all take one as “ Third Text ”was originally based on W. Benjamin’s discussion of“ pure language ”, both Chomsky and E. Nida’s discussion of the deep structure of language embraced the promise of“ third text. ”Finally , We point out the contradiction inherent in this “third text” hypothesis from Quinn’s discussion of the paradox of “translation manual”, and the resulting “uncertainty of translation” concept reveals the basic characteristics of the word world, The pure “logical truth” is the philosophical ideal of the highest aspiration.