Philosophy of 'Translation'

1)我们在制定翻译或口译规则时，不可能找出任何一条单一的规则。也不是不可能把任何一条规则变成一条适用于各种解释的规则。但我们已经得出一个假设，即我们可以从语用学或功能主义的角度来理解口译过程。这一悖论引发了一些问题：语言与人类行为的联系有多远，或对人类行为有多重要？这一问题有待进一步探讨，但我们在这一项目中不能给予足够的考虑。2）某种语言使用是不可同化的或不可还原的其他领域的语言使用。我们可以看到这样一个例子：在谈论死亡的语言中。这样的语言照亮了个体不可分割的“我”的领域。同时，当我们采用相对论的本体论而不是单子论的本体论时，我们就可以用类比的方式来谈论一切事物，在这种方式中，一切事物都是在关系中而不是在绝对中描述的。3）当我们把属于一种文化的东西引入到另一种文化中时，它就不可避免地产生一种意识形态。而建立公共性不可避免地与暴力有关。这些问题需要在政治哲学背景下加以考虑。比如，在日本，引进日本的外来文化（西欧文化、中国文化）当然是被接收和吸收的，但占据着某种特殊的地位，总是与某种意识形态捆绑在一起。

1) It is impossible to sort out any single rule for a translation or interpretation when we make such. Nor is it impossible to make any single rule into a gournd for every various interpretation. But we have come to an assumption that we can understand the procedure of interpretation from the pragmatic viewpoint, or fuctionalistic one. This assumpiton gives rise to some problems : how far language is connected to, or essential to human behavior? This question needs further inquiry, but we cannot give enough consideration in this project.2) Some kind of language-using is unassimilable or irreducible to other sphere of language-using. We see an example of such language-using in the language to talk about death with. Such kind of language elluminate the sphere of individual irreplacable "I". Meanwhile when we adopt the relativistic ontology instead of monadological ontology, an analogical way of talking is available, in which everything is described in ralation, not absolutely.3) When we introduce something belonging to one culture to some another culture, it inevitably gives rise to an ideology. And establishing publicness is inevitably connected to violence. These problems needs a consideration in a political-philosophical context. For example, in Japan, the foreign culture (western European culture, Chinese culture) introduced into Japan is certainly received and absorbed, but occupies some special position, which is always tied to some ideology.