Metaphor translation has been a matter of concern in translation studies because its interlinguistic transfer can be impeded by cross-cultural and crosslinguistic differences. Since the inception of Conceptual Metaphor Theory (CMT), which focuses on the conceptual structure of metaphorical language, a range of studies have emerged to investigate metaphor translation from a cognitive perspective, presenting an eclectic mix of research questions and methodologies. This paper is targeted at illustrating what the cognitive approach has offered to translation studies by providing a critical overview of recent research in metaphor translation from a cognitive perspective. It is pointed out that cognitive theory can get to the heart of metaphor, an essential cognitive device for meaning-making, as well as translation, a cognitive activity. Illustrations from the literature show that a cognitive approach can account for in-depth conceptual transfer in the analysis of product- and process-oriented metaphor translation. The cognitive approach also provides important insights into translation as cross- cultural communication by offering a redefinition of culture. Within this context, the paper provides multilingual illustrations while paying special attention to translation between culturally-distant languages, e.g., English-Chinese and French-Chinese translation. Lastly, it is argued that there is potential in combining cognitive theory with translation theories such as Descriptive Translation Studies and the Interpretive Theory of Translation.

During the Cold War, Hong Kong occupied a pivotal role as a bridge between the Free World and the Communist World, making it crucial for the United States (U.S.) to counter the spread of communist ideologies. Literary translation emerged as a significant avenue for advancing U.S. foreign-policy objectives by winning over the hearts and minds of audiences worldwide. Consequently, the prevalence of U.S.- commissioned literary translations in Hong Kong became a crucial aspect of Cold War dynamics. Existing scholarly research has primarily focused on the financial support provided by the U.S. to intellectuals involved in literary translations, while overlooking the nuanced perspectives and attitudes of these intellectuals toward such funding. This paper seeks to address this gap by examining the attitudes and reactions of local intellectuals towards financial assistance from the U.S., using Platitude Press (Renren chubanshe 人人出版社) as a case study. It argues that the relationship between the U.S. and local intellectuals during the Cold War era was not one-sided but rather interactive, leading to a more complex and multifaceted history of Cold War activities in Hong Kong.

The Taiwanese government has formulated a policy to develop the society to be bilingual (Chinese and English), and all information relevant to foreigners’ lives should be available in English. This descriptive study aims to discuss the feasibility of the policy and make recommendations from the perspectives of institutional translation and translation policy, with special reference to translation quality control. The European Commission is taken as a reference case. In the first part, the documentation method is employed. In the second, the article samples eighteen websites of the central government of Taiwan for bilingualization in checking with the performance indicator set in the Blueprint of the policy as a comparative content analysis. Two bilingual texts from two websites are selected to evaluate the translation quality using genre analysis and the functionalist approach. Given the future volume and scale of government translation, more resources are called for, while the professionalization of the industry and a quality assurance (QA) system are recommended.

No complete translation of Feng Menglong’s 馮夢龍 (1574-1646) famous trilogy of short stories Sanyan 三言 exists in Italian. However, over the last hundred years, various translators have been attempting to translate excerpts of Feng’s trilogy, with alternating results. This paper analyzes the existing Sanyan stories available in Italian.
Firstly, this paper tackles the pioneering period at the beginning of the twentieth century, when Feng’s huaben 話本 were first presented to an Italian audience, albeit in a heavily edited form. The earliest Italian versions of Sanyan stories were mostly rewritings and were heavily influenced by the preexisting foreign versions of the stories they chose to translate.
Secondly, after the Second World War, Feng appeared as the author of stories that included anthologies of Chinese literature, again some of which were still translated from other European languages (mostly English and German).
Thirdly, the decade of the 1980s was a period when Italian translators, mostly scholars of Chinese literature, decided systematically to translate from the original texts and produced accurate and readable versions, which are still used as references.
Fourthly, in the last decade, a new generation of Sinologists has undertaken the study of Sanyan, and their translations are mostly inserted inside of scholarly publications.
Finally, this paper shows how the approach to translating Feng has changed over the years, from a quasi-manipulation of the original stories to an extreme respect for the source material. At the same time, the need for a complete version of Sanyan in Italian is called into question at the end of the paper.

十九世紀中國文學作品英譯史的現有研究中,學界對幾位知名漢學家的探討頗為豐富,可是應當注意到,包括文學翻譯在內的十九世紀英國漢學的發展同樣離不開大量在華西人的積極參與,其中許多人的貢獻仍未得到足夠關注。本文的研究對象李思達（AlfredLister,1842-1890）就是這樣一位還不為人所知的譯者,他於1865年以香港翻譯官學生身份來到香港,在殖民地政府中歷任多職,曾擔任驛務司（PostmasterGeneral）和庫務司（Treasurer）等重要職位。自從來港學習中文開始,李思達便關注中國知識,在不同漢學期刊發表多篇中國研究文章及翻譯作品,尤其傾心於中國文學的翻譯。本文通過發掘史料及文本考析,梳理李思達翻譯中國文學作品的選材、觀念及方法,結合他的殖民地經驗及當時中國研究語境,探討文學翻譯實踐如何發生及展開,其中又展現了怎樣的文學眼光,為我們理解十九世紀中國文學英譯史帶來新的發現。

This essay focuses on the spatiotemporal notion of liminality and the way it can be mapped onto translation processes and the role of the translator. The concept of liminality can be traced back to Arnold van Gennep’s (1960) rites of passage and their re-elaboration by Victor Turner (1967 and 1974). It has recently been theorized within the social sciences as a central concept that allows a redefinition of the relationship of structure and agency (Thomassen 2014; Szakolczai 2015). In postcolonial studies (Bhabha 2006) and translation studies, it has been frequently used as a synonym of the notions of in-betweenness and third space (Aammari 2017; Bery 2007; Inghilleri 2017; Johnston 2007). However, despite some common traits, liminality offers a more comprehensive and dynamic approach. The notion of liminality is, furthermore, connected to the spatial metaphors of the door (Simmel 1957), the threshold, the arcade (Benjamin 2002 and 2004) and the gate (Tawada 2003; Sakai 2011), which do not conceive of languages as isolated self-contained units but focus on a possible opening between systems whose character is otherwise left unspecified.

The aim of this essay is to examine how the study of world literature has decisively moved into a new postcolonial direction with the latest investigation of the unnamed Chinese novel on which Goethe formulates his much-quoted world literary imagination. He conceptualizes world literature as a subversive and aspirational imaginary in opposition to the increasingly dominant Hegelian world vision, on the one hand posing itself as an aesthetic cosmopolitanism opposed to French national politics, on the other hand destabilizing the calcifying Eurocentric hierarchy of cultures, languages, literatures, nations, and religions in the 1820s. This world literary imagination is inseparable from the long history of Orientalism, but its newness comes with a pioneering philological representation of China by French Orientalist Jean-Pierre Abel-Rémusat. I illustrate how a hybrid digital methodology in the intersection of German, translation, and postcolonial studies reveals the missing link between Orientalism, Goethe’s notion of world literature, and the Chinese novel.

威妥瑪（ThomasFrancisWade,1818-1895）是英國著名外交官和漢學家。1842年6月2日,身為中尉的他抵達香港,隨英軍第98軍團參與中英第一次鴉片戰爭。在香港休整期間,自學中文,並希望成為「一名國際代理人」,即官方譯員。1846年1月,他再次來到香港,並放棄軍銜,擔任外交譯員。直到1852年3月離開,他在香港工作長達六年之久。不過,他在香港擔任譯員的這段經歷幾乎被學界所忽視,大多數中外學者都只處理他的外交官身份和漢學家身份。
本文通過分析大量原始資料—主要為英國外交部檔案,重構威妥瑪在香港「作為一名國際代理人」的經歷。通過分析他翻譯《京報》、研究中國政府和國情、翻譯《海國圖志》的日本篇以及研究中國軍隊,展現他根據政治、外交形勢的變化,主動調整「代理」的身份和範圍,從而影響兩國之間的關係。本文指出,威妥瑪作為「國際代理人」,不僅處理語言文字工作,更積極介入政治、外交,並有自己的政治、外交、文化立場;在「為女王陛下服務」這個大的框架下,藉翻譯和研究等活動,為國家之間的政治、外交利益進行「代理」,足見外交譯員在近代中英政治、外交上所扮演的重要角色。

作為一本鼓吹暴力革命的小說,《自由結婚》披著翻譯的外衣,猛 烈抨擊晚清政府與西方列強,體現出強烈的政治動機。而以翻譯的 面目示人,可以使小說一方面吸引目的語讀者,另一方面規避權力 機構的審查。對於偽譯者而言,「翻譯」不是目的,而是一種「抵抗」 甚至「介入」的手段。偽譯集中體現了行動主義翻譯,是其最激進 的表現形式。以翻譯之名行革命之實,偽譯者充分利用目的語文化 中的主流意識形態,將偽譯在社會轉型時期所能起到的變革甚至顛 覆作用發揮得淋漓盡致。

This essay proposes complexity and computational network analysis as fitting paradigm and methodology for studying contemporary literary translators’ agency. Grounded in the rhizomatic structure of networks, this approach unearths the importance of translation-based literary barters for the robustness and stability of a translation sub-system, in our case the sub-system of contemporary poetry translation from American and Canadian English into Romanian. Using a mixed- method approach that combines close reading (qualitative analysis) and distant reading (quantitative analysis), the research shows that translators possess an essentially connective mind and that their own interests and network of personal connections are salient in starting and maintaining a substantial exchange of inter-cultural transfers in a transnational context. Complexity thinking provides the premises for demonstrating that translation is highly sensitive to its initial conditions of production, thus is reliant on translators, and the computational network analyses prove consequential for documenting the role of translators in initiating and carrying out literary translation projects.

全面抗日戰爭時期的中國戰場是第二次世界大戰暨世界反法西斯戰 爭中不可或缺的「東方主戰場」。抗戰時期由國民政府主導的軍事 譯員訓練班是一項旨在配合援華盟軍對日作戰的創舉,亦是抗戰時 期中國翻譯教育的一個縮影。1941 至 1945 年間國民政府軍委會在 昆明和重慶等地通過徵調或招考,陸續培養了四千餘名英語譯員。 他們大多是來自各高等院校的大學生或是英語較好的公職人員,通 過兩至三個月不等的軍事英語和通譯業務培訓後,分配至中緬印戰 區的美軍機關和戰爭前線任「翻譯官」,為抗戰勝利做出過不可磨 滅的貢獻。本文以國民政府軍事譯員訓練班為研究對象,通過梳理 戰時譯員教育的創辦與培養歷程,旨在回溯抗戰時期中國翻譯教育 發展的歷史經緯,探析影響戰爭中語言教育的深層次社會文化因 素,力求為譯學界重讀二十世紀中國翻譯教育史上的特殊一頁,提 供一些可供鑒取的歷史經驗與文化哲思。

從晚清戲劇改良開始,戲劇就一直被作為改造社會的工具而存在, 譯者對外國戲劇的關注大都停留在文本之上,劇本與舞臺演出的關 係並沒有得到充分研究和認識,因而翻譯劇本的舞臺演出往往難以 取得成功。民眾戲劇社在對「假新劇」的反思中成立,旨在創造可 以登場的「真的新劇」。他們一方面繼承了新文化運動精神,繼續 關注戲劇的內容與思想性,一方面加強了外國戲劇學理方面的研 究,並以此思想為指導對外國戲劇知識進行了大量譯介,在民初戲 劇觀念從紙面走向舞臺的過程中發揮了關鍵作用。本文將在梳理和 分析民眾戲劇社譯介活動的基礎上,揭示翻譯作為一種研究行為如 何影響戲劇觀念的變化,戲劇觀念的變化又如何反作用於翻譯,對 外國戲劇作品的輸入方式和中國現代戲劇體制的建立產生影響。

It is generally agreed that the translation of children’s literature is an under-researched area. With only three books focusing on the subject, even rarer is the research on children’s literature in China, and none of which dwells on the translation of American children’s literature in modern China, not to mention the research on the translation of Nathaniel Hawthorne’s children’s literature. Yet Hawthorne’s children’s literature enjoyed a wide circulation in Republican China (1912-1949), which even overshadowed the translation of his often-quoted classics. Based on André Lefevere’s rewriting theory, this article argues that the translation of Hawthorne’s children’s literature was initiated in late Qing when the dominant culture changed its view of children and the importance of children’s education. But it also benefited from ideological advocacy for child-orientation and from the poetic urgency for the establishment of children’s literature in China. The translation, supported by various forms of patronage, ushered in a period of prosperity in the May Fourth era and greatly affected the creation of children’s literature in China as an independent category. Then, confronted with the nationwide political agenda of the impending war, the translation of Hawthorne’s children’s literature lost its impetus beginning in the late 1930s, although there were some translations or retranslations of Hawthorne’s famous fairy tales sporadically in the 1940s.

This paper examines translations and corresponding paratexts published by the Australian academic Geremie Barmé ( 白杰明) under the banner of “New Sinology” in 2022. It starts by tracing the origins of New Sinology, an activist approach to studying and interacting with greater China that Barmé proposed in 2005 and which Duncan Campbell and Edward McDonald helped define in China Heritage Quarterly (2005- 2012) and elsewhere. Barmé’s background as an eyewitness to the Cultural Revolution and his associations with Chinese dissidents are discussed as factors contributing to the development of New Sinology, as is the discipline’s locus in Australia and New Zealand, two English speaking countries adjacent to the People’s Republic of China (PRC)’s geographic sphere of power. This paper subsequently examines Barmé’s translation efforts in 2022, a year of tumult in the PRC. Barmé’s translations of a Chinese expatriate’s reaction to the Russian invasion of Ukraine, a Shanghainese man’s furious reaction to the COVID-19 lockdown, and overseas Chinese students’ reactions to the Beijing Sitong Bridge Incident, A4 Revolution, and Ürümqi apartment block fire are examined alongside the extensive contextualizing writings Barmé attaches to these translations. Informed by the writings of Mona Baker and Maria Tymoczko, this paper finds that Barmé’s translations are framed so as to weave translated voices into a narrative of intellectual resistance spanning centuries of Chinese history and discusses the implications of this approach. The article ends with an attempt to use a novel metaphor inspired by sampling-based music production to better understand the nature of activist translation.

儘管柯南．道爾的作品中滲透著複雜的醫學術語,其著作在二十世 紀之間被續譯介至中文世界中。本文通過考察 1916 年中華書局出 版的《福爾摩斯偵探案全集》譯本中醫學指涉的轉化方式,揭示這 些翻譯如何成為中西醫學傳統的溝通橋梁。研究特別聚焦於譯者如 何通過翻譯策略,將西方醫學診斷與治療手段,嫁接到傳統中醫的 既有概念之中。文章深入探討了譯本在保持文學可讀性與傳遞專業 醫學知識之間的平衡：為避免影響普通讀者的閱讀體驗,譯者需對 專業內容進行通俗化處理。通過對比早期與後期譯本,本研究評估 了西方醫學在二十世紀不同歷史節點對中國文化產生的滲透程度, 勾勒出跨文化醫學知識遷移的歷時性圖景。

蔡思果（1918 – 2004）是當代散文家、翻譯家,聲名籍甚。在四十 多年的翻譯生涯裏,翻譯了書籍二十餘本,短篇故事、單篇散文、 詩歌共約六十篇,成績斐然。其翻譯妥貼而地道,甚具口碑。翻譯之餘,也研究翻譯。他以純正中文為骨幹的翻譯觀膾炙人口。 他部分討論翻譯的專著,數十年來重印不絕。此外,蔡氏也是翻譯老師、文學翻譯批評家。思果雖然在中文譯壇名重望隆,至今卻未有專文探討其翻譯事業、評析其翻譯作品。本文將考諸載籍,爬疏其翻譯生涯,以對其翻譯事業作初步探研。

在「人類世」的語境下動物能動性的翻譯工作面臨新挑戰,特別是人類中心主義向後人類中心主義的認知轉型,提供了實現與動物主體更細膩倫理共感的機遇。本文以「生態翻譯」、「生態語言學」與「敘事動物行為學」等生態取向理論為框架,考察厄內斯特．湯普森．西頓的動物故事集《我所知道的野生動物》（1898）的中文譯本中動物行為、社會規範與家庭價值觀的呈現方式。文章重點分析原作及譯本中擬人化傾向與動物能動性的互動關係,主張在寫實動物故事等類似文本的翻譯中採用生態翻譯方法。該方法避免將動物簡單塑造成自動化的人類文化產物,而是通過解析和揭示原文本中所蘊含的動物能動性,或從該文類旨趣推演其能動性。最後,本文提出若干翻譯策略,將動物能動性定位為生態翻譯實踐之不可或缺要素。

1960年代上半期的中國高校文科教材編譯工作,為著「調整」方針而發生和展開,對實現教育「調整」發揮了重要作用。在選題規劃上,它貫徹了「調整」中的教育正規化、獨立自主和聯繫實際的思路。在編譯實踐上,它發揮了「調整」中舉國體制的優勢,與原創教材編寫展開良性互動,形成了紮實的學風,培養了一批年輕人才,並團結了舊知識份子老教師。但由於「調整」的局限性,它同樣存在好大喜功、急功近利,以及思想不夠解放等問題。隨著「調整」階段的結束,教材編譯也逐步走向衰落,直到改革開放之後重新啟動。

This article intends to investigate how The Wizard of Oz was introduced, translated, and retranslated in China from the 1920s to the 1970s. Inspired by the historical archives mostly from Shenbao 申報, this paper firstly delineates the early acceptance of the Oz story by revealing how it was introduced, synopsized, and advertised in China between the 1920s and the 1940s. In this part, the novel’s early translation versions are investigated, with a particular focus on its title translation—“Lüye xianzong 綠野仙蹤,” to illustrate an initial acceptance of the novel as a story about gods and spirits. In the second part, as the sociopolitical context underwent major changes after the establishment of the People’s Republic of China, the translation of the novel was required to conform to the prevailing socialist realist tenets, and the novel was reinterpreted, retranslated, and reshaped as a piece of socialist realist children’s literature. This part concentrates on a comparative reading of Chen Bochui’s 陳伯吹 three translations (published sequentially in 1942-1943, 1953, and 1979). In investigating the translation history of The Wizard of Oz in China in the given period, this study suggests the nature of (re)translation as a complex process with multiple mediating forces.

1952年,文學刊物《人人文學》在香港誕生。目前學界認為《人人文學》由美國出資創辦,刊物中的文學翻譯也因而被認為是1950年代美國在港翻譯計劃的一環。事實上,《人人文學》並未直接接受美方支持,所以其翻譯活動不是政治宣傳的工具,而是編者黃思騁文學思想的體現。本文使用一些學界鮮少討論的材料,梳理黃思騁的閱讀史,分析其文學知識的建構,並在此基礎上討論他的文學知識如何影響《人人文學》的翻譯選材。希望閱讀史的研究方法可以為研究香港的南來文人提供新路徑。

In 1886, Li Ruqian 黎汝謙 (1852-1909) and Cai Guozhao 蔡國昭 (dates unknown) translated Washington Irving’s renowned biography of George Washington (1732-1799), which appeared under the title Huashengdun quanzhuan 華盛頓全傳 (A Complete Biography of Washington). It was the first Chinese translation of a biography about George Washington. The translation proved to be a valuable source of information for Chinese readers in the nineteenth century, as it covered the American Revolutionary War and the founding of the Republic, providing insights into American history and politics.
Through the Li and Cai translation, this paper aims to explore how Chinese intellectuals understood and imagined the nature of a modern state during the late nineteenth century. The analysis will be contextualized through a discussion of sovereignty in the history of the interaction between China and Euro-American countries. As Qing China’s foreign relations differed from the Westphalian system of sovereignty featured by the Western “family of nations,” the concept of sovereignty was understood inconsistently. In their interpretation of Western forms of sovereignty, the Chinese translators employed terms such as zizhu 自主 (self-governance), junzhu 君主 (absolute monarchy), minzhu 民主 (republic), and yihui 議會 (parliament), echoing what Henry Wheaton (1785-1848) referred to as “external sovereignty” and “internal sovereignty.” This paper will analyze these terms to uncover changing Chinese perceptions of sovereignty and evaluate their impact on how Chinese intellectuals envisioned a modern state.
The primary approach adopted in this analysis is back translation, which draws on Max Huang’s (2008) work and comparative close reading, enabling a nuanced examination of the differences and contingencies in the meanings of concepts between Western and Chinese contexts. Ultimately, this paper will contribute to our understanding of the political landscape as conceptualized by Chinese intellectuals before the peak of Japanese influence in the early twentieth century.

This paper argues that handy translation strategies and a proper view of the original text, instead of talent and educational background, are the major reasons for good translations, by using the example of Y. R. Chao’s translations of the Alice duology. By reviewing and comparing existing research papers, this paper tries to identify current misunderstandings of the duology as well as of their translations. Then by applying Chao’s translation philosophy (represented by the dimensions of fidelity) to the analysis of the translated poem “Jabberwocky,” tentative answers to existing confusions are provided. Then problems of Chao’s dimensions of fidelity are discussed. In the end, an example is presented to show how translation strategies like those of Chao’s can practically lead to better translations.

The literary idea of “Shangri-la” has today been realized as a geographic space in the Tibetan borderlands of southwest China. The minority peoples who live within this zone that has seen a massive tourism boom are, in effect, now linguistic “prisoners of Shangri-la”: despite possessing their own minority languages, sociopolitical factors dictate that ethnic minority writers often have little choice but to write in Chinese. Nevertheless, there is a way for them to negotiate a way out of the prison-house of language: foreignizing “inner translations” that rewrite, and destabilize, the landscape itself.
This paper asserts that translation is a defining characteristic of the re-negotiation of peripheral spaces within Chinese minority literature. This study focuses on the construction of minority hometown spaces, such as Shangri-la in Yunnan and the Baima areas of northern Sichuan: both these areas are technically Tibetan according to Chinese state classification, yet they possess unique ethnic identities that are constructed in Chinese literature via phonetic translations (often re-translations or re-transcriptions) from the minority language into Chinese. The literary re-translation of local toponyms serves to contest official, Sinicized naming practices, producing nativized place names that act as markers, signposts from which we can see how meanings and mappings of ethnicity, nature, and culture can be shaped and reshaped in translation.

In the translation history of the Qing Code, George Jamieson used his translation to map a reform route that was neglected in Chinese legal history. Based on first-hand archival material, this article reconstructs the untrodden route by recovering Jamieson’s vision on the value of Qing family law in the new era. Having outlined the legal and social conditions that boosted his assurance, it proceeds to analyze the message he hoped to convey to Chinese lawmakers by probing his opposition to drastic changes and advocacy for gradual reform. In the face of an imminent legal reform, Jamieson attached importance to “selecting” and “adapting” those parts of foreign law that could accommodate native institutions. His dialogue with modern English law in translating Qing marriage law set a model in this regard.

Part of a larger study on the viability and relevance of symptomatic reading practice to the much broader scope of reception theory and translation criticism, this article investigates a range of discontinuities in two Arabic translations of Gibran’s The Earth Gods, one by the Archimandrite Anthony Bashir and the other by Egypt’s Minister of Culture Tharwat Okasha. Putting to work the methodological assumptions of Venuti’s symptomatic reading, instances of religious correctness and (in)determinacy are examined within the framework of reception theory, specifically Fish’s theory of interpretive communities, to explore how texts work upon individuals to create a community and how a community works upon a text to generate meaning. The analysis ends with a discussion of the temporality of the translators’ interventions and the historicity of reception, with a particular focus on the paratextual reviews of the critical establishment as a situational interpretive community. The symptomatic reading offers pointers as to how the translators experimented with the metaphysical system of Gibran.

吳檮是清末民初翻譯界一名重要且神秘的翻譯家。他的譯作不多, 但譯文風格獨特,且具有相當代表性。本文通過對其所有現存作品 及其日文原本的梳理、比照與分析,歸納出構成吳檮譯本獨特文體 風格的三個重要因素：對日文原文排版乃至標點符號等各要素的搬用;「移轉原文呼吸」的斷句方式的借用;盡可能照搬言文一致文 體中漢字語詞的排列形式,並以填充的方式從中生成一個新的文 本。筆者認為,吳檮的翻譯策略或可視為循字迻譯的「對譯」法的 一種實踐形態,但又不止於此。這種「對譯」法是清末文人與日本 言文一致書寫語體相遇這一獨特歷史境遇下的產物,且它更於無形 中開啟了白話文體現代轉型的一種新的可能。

This essay discusses the Amadis in Translation digital project (http://amadis.newtfire.org), which applies TEI XML encoding to Robert Southey’s 1806 translation Amadis of Gaul, comparing it to Southey’s source, the 1547 Sevilla edition of Garci Rodríquez de Montalvo’s Amadís de Gaula. The project uses computational methods to align the source at the clause level rather than word-by-word, reflecting the radical compressions and changes Southey made to the source. The essay uses the alignment tables generated by the project to assess Southey’s use of emotion in a set of sample chapters. Contrary to what the aesthetics of the Romantic era might have led us to believe, the data show that Southey dampened the use of emotion in the source text, potentially for reasons of taste or national and cultural identity. Our digital project illustrates how computational analysis of translations can revise commonsense predictions about texts and make comparisons between translations precise and quantifiable.

With artificial intelligence (AI) reshaping and restructuring the translation industry in 2024, the need for deliberate translation technology design is more crucial than ever. This paper examines the effects of online collaboration using computer-assisted translation (CAT) tools and digital platforms for drama scripts and evaluates translator- computer interactions using four challenges identified by O’Brien (2012): dehumanization and devaluation; creativity and quality; complexity and text; and interaction and design (108). A translation technology cognition questionnaire and CAT technology application experience questionnaire were used in this research to explore the effectiveness and limitations of CAT platforms for literary translation in order to enhance students’ future adaptability in the face of changes in the world. The overall response to the use of CAT tools in script translation was positive. Over half the respondents agreed that CAT tools facilitated collaborative translation and encouraged members to participate. The participants also found that collaborating with team members through the platform was easy.

The purpose of this study is to investigate the imagined community created when student translators envisage a target reader for whom they are translating and to highlight pedagogical implications for developing awareness of language and culture in the second language (L2) classroom context. As mediators between source and target culture, language learners dealing with translation, i.e., translation studies students who are also L2 learners of at least one of the languages in the language pair, may also have a role in an imagined community—they have an imagined or implied target reader for whom they are translating, and serve their roles as communicators between the imagined source and target communities. They make connections and fill in the gaps that may be found during the translation of a text from one language and culture to another.
This paper looks at the student contemplations during the process of translation in an imagined community they may imagine themselves to be in. Five Korean into English translation classes were offered to students at a university in Seoul, South Korea. Presenting qualitative excerpts from the data, this paper discusses the imagined community painted by the learners during their process of translation, and how they negotiate the identities of the target audience members with whom they are aiming to communicate.