信、达、雅（fidelity, fluency and elegance）” at the beginning of the 20th century. Especially in the 20’s and the 30’s of the 20th century, the contention broke out in the form between “直译（metaphrase）” whose representative was Lun Xun and “意译（paraphrase）” whose spokesman was Liang Shiqiu. In 1951, Fu Lei put forward “神似（likeness-in-spirit）” and Qian Zhongshu presented “化境（realm of transformation）” in 1964. The debate was ignited again in 1987 by Liu Yingkai’s article “Domestication-the Wrong Path of Translation”(刘英凯，归化－翻译的歧路，现代外语，1987（2）：58) In 1995, a debate between the two views within a national scope was organized by academic institutions concerned, centering on the evaluation of several versions of The Red and The Black. Chinese Translators Journal, in 2002, offered a special column for scholars to air their views on this issue.
Traditionally, Chinese views of domestication and foreignization are expressed in expressionistic terms, lacking in analytical depth and philosophical insight when compared with the Western ones.
It spans back to the Roman Age when both Horace and Cicero, in their remarks on the translation, first eloquently formulated an important distinction between word for word translation and sense for sense ( or figure for figure) translation. (Bassnett, Susan.(1980) Translation Studies. London and New York: Methuen. P43.) As Niethzsche remarked: “Translation was a form of conquest”, Latin poets like Horace and Propertius translated Greek texts into the Roman. 无忧论文 【http://www.uklunwen.com】(Baker, Mona. (1998) Routledge Encyclopedia of Translation Studies. London and New York: Routledge. P240~241.)
With the spread of Christianity, translation came to acquire another role, that of disseminating the word of God. In the Bible translation, St Jerome (400) had a bent for rendering the text colloquially and naturally rather than word for word. King Alfred (reign 871~99) rendered the text sometimes word for word, sometimes sense for sense. In 1530, Luther proposed free translation as opposed to the church authorities of his time over the translation of the Bible into German, and he used the verbs ubersetzen (to translate) and verdeutschen (to Germanize) almost indiscriminately.
In 1790, Tytler propounded his widespread three principles:
(1) The translation should give a complete transcript of the ideas of the original work.
(2) The style and manner of writing should be of the same character with that of the original.
(3) The translation should have all the ease of the original composition. (Nida, Eugene A. (1964) Toward A Science of Translation. Leiden: E. J. Brill. P19)
In the 19th century, Goethe (1813, 1814), Humaboldt (1816), Novalis (1798), Schleiermacher (1813), Schopenhawer (1851) and Nietzche (1882) inclined towards more literal translation while Arnold subscribed to a free translation. (Newmark, Peter. (1981) Approaches to translation. Oxford: Pergamon Press. P4) Schleiermacher expounded that translations from different languages into German should re |
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论文题目：
Domestication in advertising translation 
