1 the relationship between the original and the translated version

The philosophical basis of structuralism-centralism and dualism-often assumes that a certain gender is in a state of binary opposition, one of which is at the center of the decisive position and the other is on the verge of being decided; The center is original and essential, and the edge is derived and non-essential. Feminists believe that the discrimination against translated works by translation metaphor and traditional translation theory stems from the extreme binary opposition mode, that is, the relationship between translated works and the original works is as antagonistic as that between men and women. Feminism believes that the differences between men and women are relative, and their relationship should be a continuous whole, not completely opposite and completely different poles. Translation and the original text should also be a continuum. According to intertextuality, any text is intertextual, and other texts have some characteristics in this text more or less, and the latter text has a development and inheritance relationship with the former text. Therefore, feminism believes that translation has not damaged the integrity of the original, nor betrayed the original, but has continued the life of the original and made it continue to exist. Translation makes the original beyond the limitation of time and space and expands its influence. The source text depends on the translation just as the translation depends on the source text.

Therefore, feminism has created a new metaphor to describe the relationship between the original text and the translated text. Susan. Basnight believes that the translator first carefully selects the text to resonate with the original, thus establishing a close "resonance bond" and forming a "* * *" relationship through careful reading of the original. The translation and the original are interdependent and integrated. Translation exists not for the existence of the original, but for the unity of oneself and human beings. Feminism points out the relativity and interdependence of the differences between the original and the translated works by deconstructing the traditional gender logic and translation logic of binary opposition between men and women, the original and the translated works, and the author and the translator, thus completely negating the argument of belittling the status of the translated works.

2 Translator's subjectivity

The feminist movement made women realize that language not only reflects reality, but also contributes to it. Therefore, language is not only a tool for discourse expression, but also a place for meaning struggle. It can be used to test the subject and prove itself. Feminism holds that translation is a process of interlingual transformation, in which the translator conveys, rewrites and manipulates the text to make it suitable for the second language public. In this process, the translator can-even should-use the second language as a means of cultural intervention to change the explicit expression of the original text at the conceptual level, syntactic level and terminology level, which is called "rewriting". In order to solve the contradiction between "rewriting" and traditional "loyalty", they reiterated the definition of "loyalty": loyalty is not for the author or reader, but for the writing project, a project in which both the author and the translator participate. They deny the certainty of meaning and value neutrality, and think that meaning is "the construction of gender", that is, "the close-up of a specific time constructed by a specific individual for a specific goal in a specific context".

Emphasize that translation is a political act.

Feminism holds that the translator's subjectivity is different from the study of the translator's subjectivity in the general sense. It does not emphasize the objective existence of the translator's subjective initiative, nor does it emphasize the inevitable "creative treason" caused by the translator's personal accomplishment and different language and cultural differences in translation. It is based on striving for women's dignity and equality, and strives to overcome the outdated consciousness of serious gender discrimination in translation studies and social concepts. Therefore, feminist translation activity itself is quite political, which can be said to be a political speech act. Feminists loudly call for women's rights in translation, that is, seeing as many women as possible and hearing as many women's voices as possible. They kept their word and tried their best to put this idea into practice.

Look at their efforts at the lexical level first. Taking the early Bible translation as an example, the early Bible is full of masculine language, masculine images and masculine metaphors, which makes people "inevitably treat God as a human being". Although feminists did not change the content of the text, they translated the Bible with neutral words, which changed the tone and meaning of the text.

Theoretically, they also spare no effort. For example, Lotbiniere-Harwood declared in her translator's preface that "my translation practice is a political activity, and its purpose is to make language speak for women. Therefore, if I sign a translation, it means that I try my best to use feminist translation strategies in the translation to make the female figure clearly visible between the lines of the translation. " In addition to emphasizing the political nature of women's translation, there is another striking point: the translator's signature is given the same authority as the original author.