第一篇：(英語(yǔ)畢業(yè)論文)英漢道歉語(yǔ)對(duì)比研究

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二、原創(chuàng)論文參考題目 1 2 3 4 5 6 7 8 9 從敘事學(xué)角度分析艾麗絲門(mén)羅的《逃離》 龐德《詩(shī)經(jīng)》英譯研究

西游記神話人物稱謂翻譯策略：歸化與異化 言語(yǔ)行為理論視角下口語(yǔ)交際誤解現(xiàn)象 The Study of Symbolism in Moby Dick 中英手機(jī)短信的修辭特點(diǎn)分析

從《純真年代》中的女性角色看伊迪斯華頓的女性意識(shí) 目的論視角下英語(yǔ)外貿(mào)函電漢譯的研究 《小鎮(zhèn)畸人》中的空間形式分析 在文化教學(xué)中提高英語(yǔ)學(xué)習(xí)者的跨文化交際能力 11 從社會(huì)生物學(xué)角度分析《霧都孤兒》中人物性格 12 淺析商務(wù)英語(yǔ)新聞中的隱喻現(xiàn)象 13 《圍城》英譯本中文化負(fù)載詞的翻譯 農(nóng)村初中英語(yǔ)口語(yǔ)教學(xué)現(xiàn)狀的調(diào)查與分析——以xx中學(xué)為例 15 傲慢與偏見(jiàn)的電影與原著比較 16 自然與自由之子－－新女性戴茜米勒 17 論《獻(xiàn)給愛(ài)米莉的玫瑰》的藝術(shù)創(chuàng)作特征 18 中英文求職信中言語(yǔ)行為對(duì)比分析 19 商務(wù)英語(yǔ)中的顏色詞淺析 用陌生化理論闡述《紅色手推車(chē)》的悲劇色彩 21 中美學(xué)生對(duì)待教師的禮貌言行的對(duì)比分析 22 《呼嘯山莊》主人公希斯克利夫人物形象分析 The Interpretation to Captain Ahab in Moby Dick through Abnormal Psychology Error Analysis on English Writing by Senior High School Students 25 國(guó)際商務(wù)合同的用詞特點(diǎn)及翻譯 An Analysis of Jude’s Pursuit of Love in Jude the Obscure 27 英漢問(wèn)候語(yǔ)對(duì)比研究 海明威短篇小說(shuō)的敘述藝術(shù)－－以《一個(gè)明亮干凈的地方》為例 29 The Use of Body Language in Teaching 30 論《紅字》中海斯特和丁梅斯代爾對(duì)愛(ài)情和生活的態(tài)度 31 中國(guó)領(lǐng)導(dǎo)人講話中中國(guó)特色詞匯的漢英翻譯

關(guān)于《麥田里的守望者》主人公霍爾頓悲劇人生的分析 33 外交辭令中模糊語(yǔ)言的語(yǔ)用分析 34 中西方文化差異對(duì)代溝的不同影響研究

Sino-US Cultural Differences——Through Comparison Between APPLE and OPPO 36 對(duì)英語(yǔ)影視片名翻譯的研究 37 《黑暗之心》主人公馬洛的性格分析 38 英語(yǔ)教學(xué)中的跨文化意識(shí)的培養(yǎng)

以名詞動(dòng)用為例分析英語(yǔ)詞匯學(xué)習(xí)中的隱喻 40 原版英語(yǔ)電影在大學(xué)英語(yǔ)教學(xué)中的使用研究 41 從精神分析角度看《泄密的心》 42 中英稱謂語(yǔ)的文化差異及其翻譯 43 淺析中美商務(wù)談判中的文化沖突 44 簡(jiǎn)愛(ài)——平凡而非凡的女人

伊麗莎白．貝內(nèi)特與簡(jiǎn)．愛(ài)的婚姻觀之比較 46 A Brief Discussion on the Translation of the Public Signs 47 從《紅字》和《荊棘鳥(niǎo)》看宗教禁欲主義下的愛(ài)情 48 淺析隱藏在“面紗”之后的伯莎梅森 49 心靈探索之旅——析《瓦爾登湖》的主題 50 英語(yǔ)學(xué)習(xí)的性別差異及相應(yīng)的學(xué)習(xí)策略 51 Movie and culture 52 論人性自私在《呼嘯山莊》中的體現(xiàn) 53 跨文化交際中的文化心理準(zhǔn)備分析

合作原則在商務(wù)談判中的運(yùn)用

從以目的為導(dǎo)向的翻譯原則看委婉語(yǔ)的翻譯 56 從文體風(fēng)格談培根散文《論美》的翻譯 57 《善良的鄉(xiāng)下人》的喜劇性分析

The Comparison and Translation of English and Chinese Idioms 59 Grammatical Analysis of Academic Writing 60 中西方悲劇愛(ài)情故事折射出的文化差異—《穆斯林的葬禮》與《荊棘鳥(niǎo)》之比較 61 中國(guó)英語(yǔ)與中式英語(yǔ)的對(duì)比研究——從英漢民族思維差異的角度 62 《愛(ài)瑪》中的求愛(ài)文化

《了不起的蓋茨比》中的人物分析 64 《霧都孤兒》中南希形象分析 65 《十日談》中的鄉(xiāng)村意象

淺析《獻(xiàn)給艾米麗的玫瑰花》的敘事技巧 67 修辭在汽車(chē)廣告英語(yǔ)中的應(yīng)用 68 淺析《珍妮姑娘》的悲劇原因

任務(wù)型教學(xué)的真實(shí)性原則在我國(guó)現(xiàn)行初中英語(yǔ)教材中的應(yīng)用體現(xiàn) 70 TPR教學(xué)法在中國(guó)兒童英語(yǔ)習(xí)得中的運(yùn)用 71 從彼拉特透視托尼·莫里森的婦女主義 72 從原型批評(píng)理論角度分析威利洛曼的悲劇 73 A Brief Discussion on the Translation of Brand Names 74 詹姆士費(fèi)庫(kù)伯《最后的莫希干人》中的殖民主義 75 中英道歉語(yǔ)的比較分析 76 中西俚語(yǔ)中動(dòng)物意象的對(duì)比分析

A Comparison of Western and Eastern Privacy Concepts 78 從英語(yǔ)中性別歧視詞看西方女性社會(huì)地位之變化 79 淺析眼神交流在非語(yǔ)言交際中的作用 80 淺析馬拉默德小說(shuō)《店員》中的“猶太性” 81 論《哈姆雷特》和《麥克白》中的超自然因素

功能對(duì)等理論指導(dǎo)下的產(chǎn)品說(shuō)明書(shū)的翻譯——基于iPhone使用指南案例研究 83 翻譯美學(xué)理論下的唐詩(shī)英譯意境美研究

現(xiàn)代敘事藝術(shù)與海明威的《永別了武器》 85 On Alice Walker’s Womanism in The Color Purple 86 The Analysis of Promotion Strategy of L’Oréal in China 87 男女生英語(yǔ)學(xué)習(xí)差異比較研究 88 關(guān)于中美大學(xué)生消費(fèi)觀異同的文化分析 89 《玻璃動(dòng)物園》中的逃避主義解讀 90 任務(wù)型英語(yǔ)教學(xué)的理論與實(shí)踐探討 91 從影視劇看英語(yǔ)俚語(yǔ)使用的性別差異

A Psychological Analysis on Self-identity Loss of Black People in The Bluest Eye 93 淺析托爾金在《魔戒》中的創(chuàng)作特色 94 約翰斯坦貝克女性觀流變初探 95 《霧都孤兒》中南希的人物性格分析

《德伯家的苔絲》苔絲和《紅字》海斯特的悲劇命運(yùn)的比較 97 國(guó)際商務(wù)談判中的非語(yǔ)言交際

影響高中學(xué)生英語(yǔ)學(xué)習(xí)興趣因素的調(diào)查及分析—以x市高中學(xué)生為調(diào)查對(duì)象 99 弗吉尼亞伍爾夫《達(dá)洛維夫人》中印象主義創(chuàng)作手法探討 100 試析文化語(yǔ)境對(duì)大學(xué)英語(yǔ)閱讀的影響

金融危機(jī)對(duì)中美人民經(jīng)濟(jì)生活造成不同影響的文化根源 102 淺析虛詞在英語(yǔ)寫(xiě)作中的重要性 103 淺析狄更斯小說(shuō)中匹克威克的性格特點(diǎn) 104 A Study of Intertextuality in Advertising Text 105 淺析隱藏在“面紗”之后的伯莎梅森

揚(yáng)馬特爾《少年P(guān)i的奇幻漂流》中的空間敘事與空間形式 107 英漢工具類(lèi)名轉(zhuǎn)動(dòng)詞實(shí)時(shí)構(gòu)建的整合分析－－基于網(wǎng)絡(luò)論壇語(yǔ)料 108 從功能對(duì)等理論看政治文獻(xiàn)中中國(guó)特色詞匯翻譯 109 《莫比.迪克》中的象征意義

解讀《弗洛斯河上的磨坊》中麥琪的悲劇命運(yùn) 111 《百萬(wàn)美元寶貝》中麥琪性格男性化形成原因分析 112 關(guān)于初中生外語(yǔ)學(xué)習(xí)焦慮的分析

“邪惡的心靈”——剖析希斯克厲夫復(fù)仇的心理動(dòng)機(jī)

宗教枷鎖下的人性掙扎——《紅字》中丁梅斯代爾形象解讀 115 《玻璃動(dòng)物園》中的逃避主義解讀 116 雙語(yǔ)對(duì)認(rèn)知發(fā)展的影響 117 中英隱私禁忌語(yǔ)對(duì)比分析

影響大學(xué)生英語(yǔ)自主學(xué)習(xí)的因素研究 119 星巴克在中國(guó)取得的成功及啟示 120 從生態(tài)視角解讀《瓦爾登湖》 121 大學(xué)英語(yǔ)教師課堂話語(yǔ)禮貌現(xiàn)象研究

The Comparison of the Children’s Characters in Dickens’ Three Novels 123 淺析電影《勇敢的心》中的英雄主義 124 高中英語(yǔ)寫(xiě)作作業(yè)的反饋及實(shí)施效果 125 應(yīng)酬語(yǔ)的中英文比較 126 廣告英語(yǔ)的修辭特點(diǎn)

A Study of Pragmatic Failure in Politeness between Chinese and English 128 小學(xué)英語(yǔ)課堂互動(dòng)式教學(xué)研究

從《紫色》中的意象看黑人女性身份的自我重塑 130 漢語(yǔ)政治話語(yǔ)中的隱喻研究

A Comparison of the English Color Terms 132 廣告英語(yǔ)標(biāo)題翻譯的修辭特點(diǎn) 133 交際法在中學(xué)英語(yǔ)詞匯教學(xué)的應(yīng)用

以《刮痧》和《功夫熊貓》為例分析中美文化從沖突到融合的過(guò)渡 135 廣告語(yǔ)篇的語(yǔ)用分析

中式菜肴名稱的語(yǔ)言特點(diǎn)及其英譯 137 管窺世紀(jì)年代以前的樸素社會(huì)語(yǔ)言學(xué)思想 138 從麥田里的守望者到中國(guó)的青少年

A Probe into the Spiritual Worlds of The Old Man and the Sea 140 分析廣告英語(yǔ)中的修辭手段

透過(guò)好萊塢校園電影解析美國(guó)青少年的特點(diǎn) 142 論《了不起的蓋茨比》中爵士樂(lè)時(shí)代的新潮女郎 143 淺析《寵兒》中塞絲背上的樹(shù)的形象

《玻璃動(dòng)物園》中的逃避主義解讀 145 企業(yè)英文簡(jiǎn)介中的概念語(yǔ)法隱喻分析 146 對(duì)大學(xué)課程中“旅游英語(yǔ)”的教材分析 147 中小學(xué)英語(yǔ)詞匯教學(xué)法探討 148 論奧巴馬就職演講詞的排比修辭 149 埃德加愛(ài)倫坡作品中的哥特風(fēng)格分析

從薩特存在主義的視角解讀約翰?福爾斯《法國(guó)中尉的女人》 151 從合作原則看卡爾登的性格特點(diǎn)

152 國(guó)產(chǎn)電影字幕歸化與異化研究－－以《集結(jié)號(hào)》為個(gè)案研究 153 從《肖申克的救贖》看體制化對(duì)個(gè)人的影響 154 關(guān)聯(lián)理論視角下的英語(yǔ)新聞標(biāo)題研究

155 從?？碌暮笕说乐髁x視角看赫爾米娜之死——解讀赫爾曼黑塞作品《荒原狼》 156 從奈達(dá)的功能對(duì)等理論看《老友記》字幕中的幽默翻譯 157 迷惘一代的英雄：厄內(nèi)斯特海明威與弗雷德里克亨利 158 英漢“悲”、“喜”情感隱喻的認(rèn)知比較研究 159 試論英漢日常禮貌表達(dá)的異同 160 概念整合理論對(duì)幽默的闡釋力

161 從合作原則的違反談黑色幽默在《第二十二條軍規(guī)》中的實(shí)現(xiàn) 162 《玻璃動(dòng)物園》中的逃避主義解讀 163 斯嘉麗的新女性形象探析

164 傳播學(xué)視角下的影視字幕翻譯研究—以美劇《復(fù)仇》為例 165 中外服裝品牌英文標(biāo)簽語(yǔ)言的跨文化研究 166 威廉·?？思{作品中的不稱職母親 167 從生態(tài)女性主義角度看《德伯家的苔絲》 168 廣告翻譯策略初探

169 農(nóng)村學(xué)生英語(yǔ)學(xué)習(xí)情感障礙分析 170 論勞倫斯《兒子與情人》中的“愛(ài)” 171 分析奧利弗退斯特悲劇生活的原因 172 禮貌原則在商務(wù)談判中的應(yīng)用 173 哈克貝利費(fèi)恩人物性格分析

174 試析海明威《喪鐘為誰(shuí)而鳴》中的人物形象 175 英漢化妝品說(shuō)明書(shū)對(duì)比及漢譯策略 176 中西方“云”文化的對(duì)比研究及其翻譯

177 愛(ài)與正義：《殺死一只知更鳥(niǎo)》主人公阿提克斯芬奇形象解讀 178 淺析中美商務(wù)談判中的文化沖突 179 英語(yǔ)習(xí)語(yǔ)漢譯的策略探討 180 《女勇士》中的華裔女性形象淺析 181

182 用本我，自我，超我的弗洛伊德理論來(lái)解析《紅字》 183 從電影《亂世佳人》看美國(guó)女性價(jià)值觀

184 The Application of Situational Approach in Middle School English Teaching 185 政治演講辭中常用修辭

186 淺析初中英語(yǔ)語(yǔ)音教學(xué)中存在的問(wèn)題及對(duì)策

187 Human Nature and Redemption——Thoughts on Reading The Kite Runner 188 車(chē)貼中的語(yǔ)言污染現(xiàn)象研究

189 命運(yùn)與社會(huì)的犧牲品—苔絲的悲劇根源探析

190 Confucianism’s Influence on Transcendentalism:Reflection on Emerson’s and Thoreau’s Philosophy 191 從《七個(gè)尖角閣的房子》看霍桑的罪惡觀 192 從功能主義理論看莫言《酒國(guó)》中臟話的翻譯 193 文化視角下的英漢習(xí)語(yǔ)對(duì)譯（開(kāi)題報(bào)告+論文+）

194 The Interpretation to Captain Ahab in Moby Dick through Abnormal Psychology 195 Coincidences and Images in The Mayor of Casterbridge, Tess of the D’Urbervilles 196 國(guó)際貿(mào)易中商務(wù)英語(yǔ)的翻譯策略 197 可口可樂(lè)產(chǎn)品推銷(xiāo)中的中國(guó)元素分析 198 斯托夫人《湯姆叔叔的小屋》中的宗教影響 199 An Ecocritical Analysis on Lady Chatterley’s Lover 200 《小王子》中的象征意蘊(yùn)的分析

第二篇：(英語(yǔ)畢業(yè)論文)英漢禮貌用語(yǔ)的對(duì)比研究

最新專業(yè)原創(chuàng)畢業(yè)論文，都是近期寫(xiě)作 A Study on Differences of Family Education between China and America－－A Case Study of The Joy Luck Club 2 論簡(jiǎn)奧斯丁在《傲慢與偏見(jiàn)》中的女性意識(shí)和婚姻觀 3 對(duì)林語(yǔ)堂的《吾國(guó)與吾民》幾種中譯本比較研究 4 生態(tài)哲人約翰斯坦貝克 從家庭倫理關(guān)系視角解讀《兒子與情人》的女性主義 6 論報(bào)刊語(yǔ)言翻譯中的譯者主體性 凱特肖邦作品中女性自我意識(shí)覺(jué)醒的主題研究 8 商務(wù)英語(yǔ)信函中的禮貌原則 9 《紫色》中“家”的解讀 從電影《七宗罪》看‘七宗罪’與基督教傳統(tǒng)的關(guān)系 11 基于微博（推特）文化的新型營(yíng)銷(xiāo)模式 Bertha Is Jane:A Psychological Analysis of Charlotte Bronte’s Jane Eyre 13 爵士時(shí)代下的狂歡化精神——解析豪華宴會(huì)在《了不起的蓋茨比》中的寫(xiě)作手法以及作用 外來(lái)詞的翻譯方法初探 中文古詩(shī)詞疊詞的研究與翻譯 文類(lèi)、歷史與受眾心態(tài)——論小說(shuō)《紅字》的電影改編 17 電影名稱的翻譯特點(diǎn) 淺析中美商務(wù)談判中的文化沖突 19 中西方鬼怪比較研究 漢英“眼”概念隱喻的對(duì)比研究 從僵尸和吸血鬼比較中西方文化的異同 22 法律英語(yǔ)翻譯中的動(dòng)態(tài)對(duì)等理論分析 23 淺論《湯姆瓊斯》的現(xiàn)實(shí)主義特征 從《法國(guó)中尉的女人》看約翰福爾斯的女性主義思想及其局限性 25 從功能對(duì)等理論談中國(guó)小吃名英譯 簡(jiǎn)奧斯丁的女權(quán)主義在《理智與情感》中的體現(xiàn) 海明威短篇小說(shuō)的敘述藝術(shù)－－以《一個(gè)明亮干凈的地方》為例 28 從叔本華的哲學(xué)思想角度簡(jiǎn)析《德伯家的苔絲》中苔絲的悲劇 29 中英文顏色詞的非對(duì)應(yīng)翻譯 英語(yǔ)抽象名詞和物質(zhì)名詞的數(shù)概念分析 31 《霧都孤兒》中的批判現(xiàn)實(shí)主義

女性主義解讀《傲慢與偏見(jiàn)》中的柯林斯 33 《玻璃動(dòng)物園》中的逃避主義解讀 34 論高中英語(yǔ)文化教學(xué) 35 論翻譯的藝術(shù)

英漢職業(yè)委婉語(yǔ)中“禮貌原則”之對(duì)比分析 37 《王爾德童話故事》的翻譯美學(xué)探析

《了不起的蓋茨比》和《太陽(yáng)照常升起》中時(shí)髦女郎的對(duì)比 39 Elements on the Growth of Mary in The Secret Garden 40 不做房間里的天使——解讀《愛(ài)瑪》中的女性主體意識(shí) 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 納博科夫小說(shuō)《洛麗塔》的愛(ài)情諷刺 淺析英語(yǔ)習(xí)語(yǔ)的翻譯原則和方法 英語(yǔ)閱讀有效教學(xué)活動(dòng)設(shè)計(jì)研究 淺談中學(xué)英語(yǔ)教學(xué)中的情感教學(xué)方法 商務(wù)英語(yǔ)的語(yǔ)用特點(diǎn)及翻譯

從成長(zhǎng)小說(shuō)角度比較研究《哈克貝利費(fèi)恩歷險(xiǎn)記》和《麥田里的守望者》 《三國(guó)演義》中帶數(shù)字的詞語(yǔ)翻譯研究 中國(guó)和英國(guó)傳統(tǒng)婚俗差異研究 美國(guó)憲法形成的歷史和原因之研究

The Influence of The New Policy of Export Tax Rebates 論《拉合爾茶館的陌生人》中昌蓋茨“美國(guó)夢(mèng)”的轉(zhuǎn)變 淺析隱藏在“面紗”之后的伯莎梅森

淺談禮儀在商務(wù)談判中的重要性及其相關(guān)策略 淺析隱藏在“面紗”之后的伯莎梅森

淺析菲爾丁《棄兒湯姆瓊斯史》中的世俗女性形象 《嘉莉妹妹》時(shí)代背景下女性的地位

論女性的犧牲——對(duì)《兒子與情人》中女性形象的分析 從文化的角度看英語(yǔ)電影片名的翻譯

非傳統(tǒng)式英雄——從女性主義批評(píng)角度看《名利場(chǎng)》 論約翰多恩詩(shī)歌中的張力

《湯姆叔叔的小屋》中圣克萊爾一家的人物分析 社會(huì)語(yǔ)言學(xué)視角下女性語(yǔ)言的特點(diǎn)

從愛(ài)情觀的轉(zhuǎn)變談《飄》中斯嘉麗的成長(zhǎng)歷程 A Comparison of the English Color Terms 西方電影片名翻譯的功能目的論分析

The Features of Classic-literature-based Movies Showed in Pride and Prejudice 黑人社區(qū)的替罪羊－－ 論托尼莫里森《最藍(lán)的眼睛》中的黑人小女孩佩科拉 海明威小說(shuō)硬漢形象的悲劇色彩

從跨文化的角度研究故事影片名字的英漢翻譯 英漢“悲傷”情感隱喻認(rèn)知對(duì)比分析

從奈達(dá)功能對(duì)等理論談李繼宏譯《追風(fēng)箏的人》 分析托馬斯哈代對(duì)西奧多德萊塞的文學(xué)影響 試析英語(yǔ)廣告中雙關(guān)語(yǔ)的翻譯

淺析隱藏在“面紗”之后的伯莎梅森 《玻璃動(dòng)物園》中的逃避主義解讀 少兒英語(yǔ)學(xué)習(xí)中的情感因素分析 淺析隱藏在“面紗”之后的伯莎梅森

麥克莫波格《柑橘與檸檬啊》的敘事藝術(shù) 從詩(shī)歌分析威廉.華茲華斯的人生觀和自然觀 從女性主義角度看斯嘉麗與命運(yùn)的抗?fàn)?論《呼嘯山莊》中的象征主義運(yùn)用 論《織工馬南》中的象征意義 論杰伊蓋茨比之“了不起”

艾米莉狄金森雛菊詩(shī)中的死亡觀 85 淺談提高高中生英語(yǔ)寫(xiě)作能力的途徑 86 淺談公示語(yǔ)的翻譯

從多視角比較《論讀書(shū)》的兩個(gè)譯本 88 模糊語(yǔ)在國(guó)際商務(wù)談判中的語(yǔ)用功能研究 89 英語(yǔ)電影片名翻譯微探

Situational Approach to Grammar Teaching in Senior High English Classes 91 用合作原則和禮貌原則分析網(wǎng)絡(luò)聊天室會(huì)話的含義 92 量詞“片”與“piece”的語(yǔ)法化對(duì)比研究 93 從《草原日出》看多麗絲萊辛的成長(zhǎng)觀 94 苔絲悲劇原因探究 95

科技英語(yǔ)中名物化的功能

女性意識(shí)的覺(jué)醒——評(píng)《雨中的貓》中的人物對(duì)比描寫(xiě) 98 《玻璃動(dòng)物園》中的逃避主義解讀

從關(guān)聯(lián)理論看電視劇《神探夏洛克》中的英式幽默的翻譯 100 淺議我國(guó)民營(yíng)企業(yè)薪酬管理

寫(xiě)作中學(xué)生語(yǔ)言的石化現(xiàn)象分析

弗吉尼亞伍爾夫《到燈塔去》中藝術(shù)家莉麗的女性意識(shí) 103 《哈利波特》中的勵(lì)志精神

Difference between Chinese Buddhism and American Christianity 105 愛(ài)與孤獨(dú)的互生——舍伍德安德森《曾經(jīng)滄海》與戴維勞倫斯《馬販子的女兒》對(duì)比研究

從《又見(jiàn)棕櫚，又見(jiàn)棕櫚》中看旅美華人的美國(guó)夢(mèng) 107

禮貌原則與中西文化的差異

《推銷(xiāo)員之死》中男主人公悲劇命運(yùn)分析 110 《紅樓夢(mèng)》中文化內(nèi)容的翻譯研究

On the Translating Strategies of Children’s Literature Seen from the Translation of E.B.White’s Charlotte’s Web

A Comparison of the English Color Terms 113 On Cultural Default and Translation Compensation 114 文化視角下的英漢委婉語(yǔ)翻譯探討 115 動(dòng)物成語(yǔ)的英譯

論葉芝詩(shī)歌中的女性面具

論廣告定位中的文化沖突及對(duì)策 118 論《愛(ài)瑪》中簡(jiǎn)奧斯丁的女性主義觀 119 自我效能感對(duì)大學(xué)生英語(yǔ)學(xué)習(xí)的影響 120 淺析隱藏在“面紗”之后的伯莎梅森 121 德伯家的苔絲中苔絲的悲劇成因分析 122 莎士比亞的悲劇對(duì)當(dāng)代女性的影響 123 論商務(wù)談判中的文化因素

文化價(jià)值觀視野中的中美家庭教育比較研究 125 論《紅樓夢(mèng)》英譯本中“紅”字的翻譯 126 《我彌留之際》中的荒誕性元素 127 《玻璃動(dòng)物園》中的逃避主義解讀 128 朗讀在中學(xué)英語(yǔ)教學(xué)中的作用 129 英語(yǔ)體育新聞的翻譯

譚恩美《喜福會(huì)》中的母女關(guān)系研究

“美國(guó)夢(mèng)”的再探討—以《推銷(xiāo)員之死》為例

任務(wù)型教學(xué)理念下的教材分析 －－ 以《牛津高中英語(yǔ)》為例 133 淺析《小王子》的象征與哲學(xué)

When Chinese Tradition Meets Western Culture: Comparison between Qi Xi and Valentine’s Day 135 中美肢體語(yǔ)言的差異

“A Rose for Emily” 中 “Rose” 寓意的新解 137 《看不見(jiàn)的人》主題分析

任務(wù)型教學(xué)法在高中英語(yǔ)閱讀教學(xué)中的應(yīng)用 139 論英語(yǔ)教學(xué)中的非智力因素

動(dòng)物詞在中英文化中的喻義及其翻譯 141 從意象理解艾米莉狄金森其人其詩(shī)

種族溝通的橋梁——對(duì)《寵兒》中兩個(gè)丹芙的人物分析 143 淺析《睡谷傳奇》中的浪漫主義

The Positive Impact of English Movies on Oral English 145 淺論廣告語(yǔ)漢譯的美學(xué)效果 146 初中英語(yǔ)詞匯教學(xué)法研究綜述 147 論網(wǎng)絡(luò)英語(yǔ)廣告的語(yǔ)言特征

淺談中學(xué)英語(yǔ)教學(xué)中交際任務(wù)型教學(xué)活動(dòng)的設(shè)計(jì) 149 《威尼斯商人》的新歷史主義解讀

A Research on the Symbolic Meanings of“Ghost”in Anil’s Ghost

151 宗教禁欲下的愛(ài)情-論霍桑的宗教觀與道德觀在《紅字》中的體現(xiàn) 152 A Comparison of the English Color Terms 153 順句驅(qū)動(dòng)原則下英漢同聲傳譯中英語(yǔ)非動(dòng)詞轉(zhuǎn)換為漢語(yǔ)動(dòng)詞的研究 154 小說(shuō)的織體－－論《了不起的蓋茨比》的敘事線索和敘事藝術(shù) 155 英漢語(yǔ)廣告的詞匯比較研究 156 莎士比亞悲劇中的人文思想 157 “紅”、“黃”漢英聯(lián)想意義對(duì)比研究

158 Psychological Analysis of Stuttering in The King’s Speech 159 淺析英語(yǔ)新聞標(biāo)題的翻譯

160 男女二元等級(jí)對(duì)立的顛覆－－《奧蘭多》之女性主義解讀 161 解讀《弗洛斯河上的磨坊》中麥琪的悲劇命運(yùn) 162 從存在主義視角研究J.D.塞林格《泰迪》 163 大學(xué)英語(yǔ)電影教學(xué)現(xiàn)狀及對(duì)策分析

164 商務(wù)信函中委婉語(yǔ)的語(yǔ)用功能分析—基于xx公司商務(wù)往來(lái)信函

165 中西方愛(ài)情悲劇故事的比較分析——以“梁?！焙汀读_密歐與朱麗葉》為例 166 中西廣告語(yǔ)言中的文化差異

167 經(jīng)濟(jì)學(xué)視野下的《魯濱遜漂流記》 168 口譯者聽(tīng)力環(huán)境的適應(yīng)研究

169 William Wordsworth’s Romantic Nature in Daffodils 170 中式英語(yǔ)與標(biāo)準(zhǔn)英語(yǔ)的差別 171 形合與意合對(duì)比研究及翻譯策略

172 現(xiàn)代美式英語(yǔ)和英式英語(yǔ)的比較研究

173 王爾德唯美主義對(duì)現(xiàn)代消費(fèi)文化的啟示－－以《道林格雷的畫(huà)像》為例 174 概念整合對(duì)英語(yǔ)移就的認(rèn)知解讀

175 從《一個(gè)干凈明亮的地方》看極簡(jiǎn)主義在短篇小說(shuō)中的應(yīng)用 176 基于網(wǎng)絡(luò)的英語(yǔ)聽(tīng)力學(xué)習(xí)的優(yōu)勢(shì)與局限研究 177 英語(yǔ)思維模式及其對(duì)英譯漢的影響

178 全身反應(yīng)法在少兒英語(yǔ)教學(xué)中的應(yīng)用——以杭州英之輔EF語(yǔ)言培訓(xùn)為例 179 中美大學(xué)畢業(yè)典禮演講之?dāng)⑹陆Y(jié)構(gòu)的比較研究 180 從《馬丁伊登》分析杰克倫敦的“超人”思想 181 《水滸傳》兩個(gè)英譯本中稱謂語(yǔ)的翻譯對(duì)比研究

182 Cultural Approaches to the C-E Translation of Chinese Brand Names 183 顯現(xiàn)的被動(dòng)隱現(xiàn)的自我——《看不見(jiàn)的人》中被動(dòng)語(yǔ)態(tài)的身份建構(gòu)功能研究 184 托馬斯哈代與張愛(ài)玲作品中女性悲劇命運(yùn)對(duì)比研究——以苔絲和顧曼楨為例 185 分析《緋聞女孩》中的美國(guó)社會(huì)文化特征 186 論埃德加愛(ài)倫坡短篇小說(shuō)的創(chuàng)作風(fēng)格 187 《玻璃動(dòng)物園》中的逃避主義解讀 188 解讀《愛(ài)瑪》中的女性主體意識(shí)

189 場(chǎng)獨(dú)立和場(chǎng)依存對(duì)不同主題閱讀材料的影響研究

190 A Comparative Study on Two Chinese Versions of Percy Bysshe Shelley’s Ode to The West Wind 191 旅游景點(diǎn)標(biāo)志翻譯初探

192 論《太陽(yáng)照常升起》中的象征主義

193 《麥田里的守望者》霍爾頓考爾菲德精神世界的分析

194 On the Female Influences on Pip’s Character in Great Expectations

195 Translation of Gududeqiu from the Perspective of Qian Zhongshu’s Realm of Sublimation 196 從功能對(duì)等理論看《好漢兩個(gè)半》的幽默字幕翻譯 197 從跨文化交際的角度看廣告翻譯 198 中美學(xué)校教育和家庭教育之比較 199 《白鯨》原型批判的分析 200 淺析《紅字》中的森林意象

第三篇：應(yīng)酬語(yǔ)的英漢對(duì)比研究

應(yīng)酬語(yǔ)的英漢對(duì)比研究來(lái)源：英語(yǔ)畢業(yè)論文 http:///

凡為學(xué)術(shù)發(fā)展作出貢獻(xiàn)的人,人們會(huì)記住他們并感謝他們的’據(jù)粗略統(tǒng)計(jì),從年到年國(guó)內(nèi)共發(fā)表英漢對(duì)比研究論文約篇,專著和論文集部。從數(shù)量上看不算太少,而且有逐漸增加的趨勢(shì),這是可喜的。

從研究的范圍來(lái)看,微觀和宏觀的都有。為了進(jìn)一步深化英漢對(duì)比研究,我認(rèn)為有必要對(duì)當(dāng)前國(guó)際上語(yǔ)言學(xué)理論和方法的現(xiàn)狀與動(dòng)向作些探討,根據(jù)國(guó)內(nèi)學(xué)界的現(xiàn)實(shí)進(jìn)一步發(fā)展英漢對(duì)比研究。

本世紀(jì)下半葉,語(yǔ)言學(xué)領(lǐng)域中傳統(tǒng)語(yǔ)言學(xué)、歷史比較語(yǔ)言學(xué)和結(jié)構(gòu)主義語(yǔ)言學(xué)依然并存此外,還出現(xiàn)了一些新的流派和學(xué)說(shuō),如生成語(yǔ)法、蒙塔古語(yǔ)法、系統(tǒng)功能語(yǔ)法、認(rèn)知語(yǔ)言學(xué)等等。

但總的說(shuō)來(lái),當(dāng)前國(guó)際語(yǔ)言學(xué)界主要有兩大潮流,一是形式主義,一是功能主義。

形式主義可以以美國(guó)·的生成語(yǔ)法為代表,功能主義可以以英國(guó)的···一的系統(tǒng)功能語(yǔ)法為代表。

形式主義者注重語(yǔ)言的心理方面,采用假設(shè)和演繹法,并用數(shù)學(xué)和邏輯的手段描寫(xiě)和解釋語(yǔ)言結(jié)構(gòu),強(qiáng)調(diào)語(yǔ)言的共性。功能主義者繼承了布拉格學(xué)派和倫敦學(xué)派的傳統(tǒng),注重語(yǔ)言的社會(huì)方面,采用歸納的方法,重視語(yǔ)境、語(yǔ)用和功能的因素,側(cè)重語(yǔ)言結(jié)構(gòu)變異的描寫(xiě)和解釋。

從目前發(fā)展的趨勢(shì)來(lái)看功能主義者結(jié)合語(yǔ)用、篇章結(jié)構(gòu)和認(rèn)知進(jìn)行研究,受到了人們的重視,也比較容易接受。這一情況在我國(guó)語(yǔ)言學(xué)界也是如此。

英漢對(duì)比研究自然也應(yīng)該在上述語(yǔ)言學(xué)理論背景的基礎(chǔ)上進(jìn)行。不同的學(xué)者可以有不同的選擇從我國(guó)的現(xiàn)狀來(lái)看,很少有人采用形式主義的理論和方法。這跟研究者對(duì)這一理論不熟悉有關(guān),并不說(shuō)明形式主義不能用于對(duì)比研究。多數(shù)人走功能主義的道路,然而對(duì)現(xiàn)代功能主義的發(fā)展了解不多,給人的印象是理論基礎(chǔ)薄弱,甚至有些混亂,例如對(duì)結(jié)構(gòu)系統(tǒng)和層次觀念不明確。

這尤其反映在術(shù)語(yǔ)使用上的混亂,如主語(yǔ)、主題和主位的使用不當(dāng),缺乏語(yǔ)義系統(tǒng)的觀念,等等。

這就削弱了對(duì)比研究的系統(tǒng)性和科學(xué)性。此外,對(duì)某一專題的系列研究不多,往往淺嘗輒止,十分可惜。

這跟對(duì)比研究的艱巨性有關(guān)。對(duì)比研究除了應(yīng)該對(duì)對(duì)比雙方的語(yǔ)言有科學(xué)的認(rèn)識(shí)。還應(yīng)該有語(yǔ)言學(xué)的基礎(chǔ)知識(shí),還要對(duì)操這兩升語(yǔ)言的民族的歷史、地理、文化、習(xí)俗等方面有一定的了解。這樣才有可能進(jìn)行微觀或宏觀的對(duì)比研究,對(duì)其共性和變異作出描寫(xiě)和解釋。根據(jù)現(xiàn)代語(yǔ)言學(xué)的最新發(fā)展,我打算今后采用功能主義結(jié)合語(yǔ)用和認(rèn)知進(jìn)行英漢對(duì)比研究具體做法是先建立普遍的概念范疇,選擇其中某一個(gè)或幾個(gè)常用的范疇,看看英語(yǔ)是如何表達(dá)的以及漢語(yǔ)是如何表達(dá)的,即作結(jié)構(gòu)和語(yǔ)用的描寫(xiě)和解釋,在這基礎(chǔ)上解釋二者的異同。

在《中國(guó)文法要略》中的“表達(dá)論”部分就是從范禱出發(fā)的,可以說(shuō)是“從里到外”的做法。這一工作我剛開(kāi)始,只想試一試,還不知道走不走得通。目前大多數(shù)人的做法是“從外到

里”。這兩條路不妨都試試看在共性和變異方面,我傾向于從共性出發(fā),利用“原則一參數(shù)”一的方法,考察變異的制約條件。所以“參數(shù)設(shè)定”是一項(xiàng)重要的研究工作,它可使英漢對(duì)比研究跟語(yǔ)言普遍現(xiàn)象。的研究接軌。

總之,對(duì)比研究中常見(jiàn)的“原子主義”即就個(gè)別現(xiàn)象,脫離系統(tǒng)的作法應(yīng)該改變。加強(qiáng)理論意識(shí),在現(xiàn)代語(yǔ)言學(xué)發(fā)展的基礎(chǔ)上探素新的路子,這才可能使對(duì)比研究走上新的臺(tái)階。

第四篇：(英語(yǔ)畢業(yè)論文)英漢顏色詞“紫色”的對(duì)比研究

英語(yǔ)專業(yè)全英原創(chuàng)畢業(yè)論文，是近期寫(xiě)作，公布的題目可以用于免費(fèi)參考（貢獻(xiàn)者ID 有提示）

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On the Aesthetic Connotation of the Death in For Whom the Bell Tolls by Hemingway 136 網(wǎng)絡(luò)英語(yǔ)的縮略詞的構(gòu)成特征及其應(yīng)用研究 137 試探吸血鬼文化的起源 138 論英語(yǔ)廣告中隱喻的翻譯

《當(dāng)幸福來(lái)敲門(mén)》之美國(guó)文化價(jià)值觀分析 140 The Blindness in King Lear 141 Women and Art: A Historical Review of Women’s Role in Western Art 142 《福爾摩斯歷險(xiǎn)》所折射的英國(guó)偵探小說(shuō)的要素 143 The Impact of Emotional Factors on English Learning 144 An Analysis of Tragic Consciousness in A Farewell to Arms 145 從童話看中西方兒童教育的差異

從《尋找格林先生》看索爾.貝婁對(duì)生命意義的探尋 147 政治演說(shuō)中名詞性隱喻的認(rèn)知研究 148 語(yǔ)言經(jīng)濟(jì)學(xué)視角下的商務(wù)英語(yǔ)信函寫(xiě)作 149 家庭生活中的瑞普.凡.溫克爾

The Name Translation in A Dream of Red Mansions 151 言語(yǔ)幽默產(chǎn)生的語(yǔ)音機(jī)制

152 從產(chǎn)品說(shuō)明書(shū)的英譯錯(cuò)誤分析探討其翻譯策略 153 《苔絲》中的女性與自然

154 商務(wù)英語(yǔ)評(píng)論中的態(tài)度意義分析

155 An Analysis of Ecological Ideas in Walden 156 分析《呼嘯山莊》的哥特式特征 157 從作者夏洛蒂·勃朗特看《簡(jiǎn)·愛(ài)》 158 汽車(chē)商標(biāo)詞的翻譯特征和方法 159 《還鄉(xiāng)》中哈代的自然觀 160 淺析美國(guó)慈善捐贈(zèng)的文化動(dòng)因

161 Cultural Connotation of English Proverbs and the Translation Strategies 162 至美的追求—美學(xué)視角下泰戈?duì)柕摹都村壤?/p>

163 高中英語(yǔ)聽(tīng)、說(shuō)、讀教學(xué)活動(dòng)中寫(xiě)作融入模式的初探

164 王爾德唯美主義對(duì)現(xiàn)代消費(fèi)文化的啟示－－以《道林格雷的畫(huà)像》為例 165 《德伯家的苔絲》中的宿命論 166 探究《紫色》中的婦女主義者形象

167 Analysis on Ambiguity in The Scarlet Letter 168 翻譯美學(xué)理論下的唐詩(shī)英譯意境美研究 169 小學(xué)英語(yǔ)課堂中教學(xué)反饋的調(diào)查與反思 170 中西社交禮儀的比較與融合

171 An Analysis on the Differences of Dietetic Culture between the East and the West from English Translation of Chinese Menu 英語(yǔ)專業(yè)全英原創(chuàng)畢業(yè)論文，是近期寫(xiě)作，公布的題目可以用于免費(fèi)參考（貢獻(xiàn)者ID 有提示）

172 從《勸導(dǎo)》主人公形象看奧斯丁創(chuàng)作思想新特點(diǎn) 173 新聞?dòng)⒄Z(yǔ)的特征及其翻譯

174 A Study on the Effective Ways to Improve Memory Efficiency in Consecutive Interpreting 175 探討法國(guó)葡萄酒營(yíng)銷(xiāo)與中國(guó)白酒營(yíng)銷(xiāo)中的民族特色 176 淺析《寵兒》中人物塞絲的畸形母愛(ài)產(chǎn)生的根源 177 英語(yǔ)中法語(yǔ)借詞芻議

178 女性哥特視角下的《蝴蝶夢(mèng)》

179 淺析英語(yǔ)粘著詞素及其在詞匯教學(xué)中的實(shí)用價(jià)值 180 如何設(shè)計(jì)中學(xué)英語(yǔ)課堂中的提問(wèn)

181 合作原則在電影《暮光之城》人物心理分析中的應(yīng)用 182 生存危機(jī)和渴求改變——黑色幽默小說(shuō)的主體研究

183 論《哈克貝里芬歷險(xiǎn)記》中的口語(yǔ)化語(yǔ)言、幽默諷刺和地方色彩 184 歸化和異化翻譯策略的研究

185 從語(yǔ)用等效角度透析旅游景點(diǎn)名稱英譯

186 唯美主義與心理失衡的關(guān)系——以《道連葛雷的畫(huà)像》中人物分析為例 187 英語(yǔ)會(huì)話中間接拒絕語(yǔ)的語(yǔ)用研究 188 英漢稱謂語(yǔ)對(duì)比研究

189 The Westernization of Chinese Wedding 190 Discussing the history of basketball and current situation of America from the perspective of culture 191 論中西婚姻觀的差異

192 中西方傳統(tǒng)女權(quán)主義思想異同比較——王熙鳳與簡(jiǎn)愛(ài)之人物性格對(duì)比分析 193 中學(xué)英語(yǔ)閱讀教學(xué)存在的問(wèn)題及解決方案

194 充滿愛(ài)與美的唯美世界——王爾德童話中的唯美主張研究 195 試論合作學(xué)習(xí)在初中英語(yǔ)教學(xué)中的應(yīng)用

196 從楊必翻譯的《名利場(chǎng)》看文學(xué)翻譯中的歸化與異化 197 淺析《獻(xiàn)給艾米莉的玫瑰》中漸漸消失的玫瑰 198 解讀《拉帕希尼的女兒》中的父愛(ài)

199 試析英漢顏色習(xí)語(yǔ)折射出的中西文化異同

200 The Oral Error Correction Function of Communicative Approach Used in Junior High School English Class

第五篇：畢業(yè)論文：英漢動(dòng)物諺語(yǔ)的對(duì)比研究

A Comparative Study of English and Chinese Animal Proverbs 1

A Comparative Study of English and

Chinese Animal

Proverbs I.Introduction In Longman Modern English Dictionary, proverb is “a brief familiar maxim of folk wisdom, usually compressed in form, often involving a bold image and frequently a jingle that catches the memory.” A proverb, which succinctly sums up human experience and observation of the world, states a general truth and gives advice or warning.A proverb, often involving a bold image, musical rhythm and compressed form, can bring vividness to the readers and so they are easy to remember and spread.Proverbs are summing up of folk wisdom, they are usually pithy, and have universal appeals.People love to pick up proverbs when they try to reason things out and the proper use of proverbs can make their views more convincing.Proverbs are the crystal of the national wisdom.They are an important part of a national language and they appropriately reflect the relation between culture and language.They have been connected closely with the national characteristics ever since their coming into being and in their development.It is generally acknowledged that different peoples have great differences in their cultures.But since different peoples live on the same earth with roughly similar needs and some of them have even experienced similar social development stage, their experiences, emotional reflection and observation of the world are in many aspects similar.This shows that different peoples may have cultural generality besides cultural difference.Proverbs, as the cream of a language, inevitably carry the imprint of cultural difference and generality.The difference and generality respectively lead to the dissimilarities and similarities between English and Chinese animal proverbs and making a comparative study of them is of great significance.A Comparative Study of English and Chinese Animal Proverbs 2

II.Animals Proverbs with Identical Meanings Some animal proverbs in English and Chinese are identical in meaning.The proverbs in this category are limited in number.They are the result of either coincidence or translation loans from one language to another.These proverbs are not hindered by national boundaries or culture barriers, instead they have take on universal significance.The following are some examples.1.English: An ass is known by his ears./ Chinese: 見(jiàn)耳識(shí)驢，聽(tīng)話知愚。2.English: It is a sad house where the hen crows louder than the cock.Chinese: 牝雞司晨，家之不詳。

Many factors have contributed to the emergence of fully corresponding pairs in English and Chinese proverbs.Firstly, although different nations live in varied natural environments and diversified geographic conditions, they still share quite a lot in common.They have more or less the same species of animals.And the common ground of human cultures is larger than the individual feature of each culture.Although, people’s concrete ways of life are varied in different places, the fundamental ways of living and thinking are the same for the whole human race.Secondly, owing to culture exchange, translation loans are borrowed from each other, which are not limited to the root ideas but sometimes include the “clothing of the idea”.As a result, some proverbs with identical animal image come into existence in different language, for instance, “He who rides a tiger is afraid to dismount” and “騎虎難下”.III.Animal Images with Different Meanings in Proverbs

A Comparative Study of English and Chinese Animal Proverbs 3

Some English and Chinese proverbs share the same images, and people take it for granted that they should have the same connotation, but actually, they contain different or even opposite meanings.For example, “It is a good horse that never stumbles.” and “好馬不失蹄”.In this example, the English proverb “It’s a good horse that never stumbles”, is easy to be translated into Chinese “好馬不失蹄”.In fact, the English proverb means even a good horse will stumble, so the right translation should be “好馬也有失蹄時(shí)”.In the following part, the reasons for misunderstandings and the different choice of animal images will be clarified.A.Reasons for misunderstandings

Firstly, sometimes, the old use of grammar remains in the proverbs, and it may mislead our comprehension.The preservation of the old grammatical structure “it’s...that...” is similar to the modern structure in form, but opposite in meaning.The misunderstanding of the English proverb “It’s a good horse that never stumbles” as Chinese proverb “好馬不失蹄” is due to this old grammatical structure.Secondly, when people hold different views and attitudes to animals, and their different worldviews toward the same situations, the same animal images may have different or even opposite meanings in different culture, and proverbs containing the same animal images will possibly have different meanings.The seemingly corresponding English and Chinese proverbs may have different connotations.For example: “Dog eats dog” and “狗咬狗”.“Dog eats dog” is always regarded as “狗咬狗”.But actually “Dog eats dog” refers to the phenomenon that people hurt those of the same group, while “狗咬狗” means bad people fight with bad people, so the two proverbs mean differently.B.Factors influencing the choice of animal images in proverbs

A Comparative Study of English and Chinese Animal Proverbs 4

The languages have some universality, but more importantly, they have their own culturally specific features.The culturally specific features are closely related to their religion, special geography, literature and psychology.1.Different religious beliefs Different nations usually believe in different religion.Thus proverbs of diverse nations surely express various religious beliefs.In the west, Britain and America are Christian countries with a long history.And Christian as the main belief of them has already taken roots in their lives for ages.Christians believe in the God.The God is the unique and supreme god, while people are born with a sin, and are the same and equal in the face of the God, so the common people respect and worship the God, but disregard the majesty.“A cat may look at a king” reflects this kind of thought.Furthermore, there are some animals endowed with different religious meanings.In Christianity the serpent is the symbol of devil and Satan, while the lamb is the symbol of the God’s people and timidity, and the dragon is the symbol of evil and danger.Serpent enticed Eve to steal fruit of Tree of conscience and she then shared with Adam.In the end they two were kicked out of the Garden of Eden.So in English proverbs, snake has a meaning of cunning.In China, Buddhism has been spread over one thousand years, and the Buddhist culture has been melt into the daily life of the Chinese for a long time.As a result, it is very common that quite a number of Chinese believe in Buddhism.Some Chinese proverbs are about Buddhism.There are proverbs about the strict social classes and roles.Here are some examples.狗肉燒酒穿腸過(guò)，佛在心中留。(Buddha in heart, wine and meat will pass through intestines.)狗咬呂洞賓，不識(shí)好人心。(Don’t snap and snarl at me when I’m trying to do my best for you.)

A Comparative Study of English and Chinese Animal Proverbs 5

2.Different geographic conditions Geographically England is located in the Western Hemisphere, while China lies in the Eastern Hemisphere, thus England and China have different climate.They form different living styles.England is an island country, so most Englishman make livings by fishery or navigation.Chinese formed their living style----farming and stock rising.Therefore, there are a great many different proverbs.Firstly, there are some animal proverbs about the special climate in England.If the cock crows on going to bed, he’s sure to rise with a watery head.(公雞傍晚叫，早晨有雨到。)March comes in with adder heads, and goes out with peacock tails.(三月來(lái)如猛獅，去如羔羊。)Furthermore, fishery and navigation are of great importance to English people and it is no wonder that plenty of English proverbs are on fishery or navigation, and a lot on fishes.But in China, the fish does not carry so many national meanings.The following are some English fish proverbs.All is fish that comes to his net.(進(jìn)網(wǎng)都是魚(yú)。)Fish begins to stink at the head.(魚(yú)爛頭先臭。)3.Different literary backgrounds Different nations have different literature, which makes up particular cultural backgrounds of proverbs.On the basis of this, a great many proverbs are often simple in structure but deep in meaning.In order to grasp and translate their deep meanings accurately, we must be clear about the literature.In Chinese there are a lot of animal proverbs originated from various classical works, such as: 二者不可兼得，舍魚(yú)而取熊掌.A Comparative Study of English and Chinese Animal Proverbs 6

On the other hand, English proverbs also take in the quintessence of many literal works and are in fact the well-known remarks of some famous writers, such as some proverbs of Shakespeare: All cats love fish but fear to wet their paws.(欲吃龍肉，又怕下海。)Patience perforce is medicine for a mad dog.(不得已的忍耐是瘋狗的藥方。)In brief, both China and English have their diverse and colorful literature, which is vividly reflected in their proverbs and as well have constituted the historical and cultural backgrounds of their proverbs.Thus whenever we translate proverbs, it is helpful for us to look into histories and origins of the proverbs and make proper judgments according to the backgrounds.4.Different psychologies Although mankind shares many life experiences and thoughts, and different cultures occasionally have some cultural overlaps, yet on the whole different cultures have different psychology, and people of different cultures hold different attitudes to the same animals.Here we will take animals for examples to explain the different psychology in proverbs of different nations.With the development of human society, many animals play an important role in human life and some of them have become a particular kind of symbolism in people’s mind, and animals in various countries symbolize diverse meaning.The connotations of animals in proverbs of one language do not coincide with those in other languages.The different connotative meanings which the animal words carry in different countries are called cultural implication of the word by the famous Chinese professor Wang Dechun, a noted linguist at home.National cultural meaning is an essential signified meaning of the words tinged with an ethnic group’s cultural connotations.In English and Chinese animal images, both similarities and differences exist in national cultural meanings.However the dissimilarities are absolute while the similarities are relative.Both universality and individuality lie in different cultural connotations loaded in English and Chinese

A Comparative Study of English and Chinese Animal Proverbs 7

animal proverbs.IV.A brief Introduction of the Proverbs Involved in Several Kinds of Animals A.Proverbs of the dragon(龍)In Chinese and western culture, dragon is the animal existed in the myths and legends.In China dragon is the symbol of auspicious honor.It is a bright contrast that in English dragon is fundamentally evil and cruel.In Chinese culture, dragons symbolize good luck, authority, noble, and prosperity.We Chinese are proud to call ourselves “descendants of the dragon”.In the feudal society, dragon is the emblem of the emperor;the emperors thought they were real dragons and the sons of the heaven.Today dragon is still supreme in the heart of Chinese people.China is called “Oriental Dragon”;dragon is regarded as the totem of the Chinese nation.There are a lot of proverbs about dragon, such as “龍生龍，鳳生鳳”, “強(qiáng)龍壓不過(guò)地頭蛇”.All these proverbs show that dragon(龍)is a great part in the Chinese culture.However, in English people think that dragon is the representative of the evil, a ferocious monster.The distinctions between Chinese and English culture makes the same animals have different connotation and the choices of animal images are completely different.As a result of this, when we want to use English to express the “龍”, we must take this kind of distinction into consideration.“亞洲四小龍” should be translated as “four tigers” instead of “four dragons”.B.Proverbs with word “bat”(蝙蝠)In English-speaking countries, folks think bat as an evil animal and it is often used with the dark and evil force.So in English, proverbs with word “bat” commonly contain derogatory sense.In “as blind as bat”, it becomes a typical image of blind person with eyes open.Bat also has evil meanings of being absurd and odd.We use

A Comparative Study of English and Chinese Animal Proverbs 8

“have bats in the belfry” or “crazy as a bat” to say that a person is off one’s mind.In the traditional Chinese culture, bat(蝙蝠)is homophonic with “?！?which means happiness, luck, and blessing.Therefore, old bat woodcarving and embroidery with bats put up people’s wish of blessing for auspicious and happy life.C.Proverbs of sheep and goats(羊)Because of the influence of The bible, the images of sheep and goat are as like as an apple to an oyster.Proverbs of goats are usually derogatory.“Play the goat” is to act as a fool.In The bible, a shepherd tried to distinguish sheep and goats, and he placed sheep right and put goat in the other side in that wild goats often infiltrated the flock to lure sheep.So that the proverb “separate the sheep from the goats” is to divide good or useful people from bad or useless ones.In the eye of Chinese, they two belong to the same species, and don’t any special implied meanings.The UK is a graziery-developed country and people there prefer to wool products.Owing to this, many wool proverbs spring up.Here are some examples: “pull the wool over one’s eyes”which means using people’s innocence to make a cheat into being, “go for wool and come home shorn”that has the meaning of overshoot oneself and “much cry and little wool” the Chinese meaning of which is “雷聲大，雨點(diǎn)小”.D.Proverbs of the owl(貓頭鷹)Owl is a clever and witty bird with wisdom, earnest and other culture connotations.Words, as “owlish” and “owlishly”, often apply to describe a man to be smart, resourceful and serious.Also in children’s books and comics, owls are often very intelligent.When dispute appears, the animals will ask owls to coordinate when there is an emergency.But in China, it is totally different.Chinese think that owl is linked with superstitious believes, and people are afraid of hearing their hoot because of a faith

A Comparative Study of English and Chinese Animal Proverbs 9

that man will be unfortunate when meeting owls.So a Chinese proverb “貓頭鷹進(jìn)宅，好事不來(lái)” means adversity is upcoming.An American woman came to China for the first time and knew little about what Chinese thought of owls.She loved owl pins very much and often wore them.She found people around her often point at her when she wore owl pins.Moreover, some of them even stopped to ask him why she wore owl pins which greatly puzzled her.Only when a Chinese told her about the superstitious thought of owl in Chinese eyes, did she stop wearing it in China.E.Proverbs of the cat(貓)The westerner is one of the important members of the “pet culture”.Cat is used to describe the female, model’s stage steps on the runway named catwalk.“Old cat” is old woman of bad temper.“Barber’s cat” is a person with a starved look.“Copy cat” often said by children is a metaphor to kids copying others.There is a proverb that “when the cat is away, the mouse will play”.It tells people that when a power is absent, others will lawless and naughty.Cat in Chinese does not have any similar uses in proverbs.But “山中無(wú)老虎，猴子稱大王” have the same meaning with this proverb.There are much more examples, the following examples are widely used.1)English:A cat may look at a king./ Chinese:小人物也有權(quán)利

2)English:All cats are grey in the dark./ Chinese:不因?yàn)槊莱缶团袛鄤e人的好壞 3)English:That’s like putting the cat near the goldfish bowl./ Chinese:引狼入室

Even though cat occasionally exists in Chinese, some cat proverbs are still in use.“貓改不了吃腥” is commonly applied to a person who can not change his long-standing habits.“吃貓食” is just eating like bird.F.Proverbs of the dog(狗)

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Dog is a word that often used in proverbs and we should pay great attention to.As a matter of fact, people in western countries loves dog more than us.In these countries people loves to keep dogs and they usually call themself or others dog with no meaning of dog.Also dogs are titled with a laudatory name as “man’s best friend” in Britain and America.So in English there are many proverb of dogs such as “Every dog has its day”, “Barking dog seldom bite”, “Dog does not eat dog”, “you are a lucky dog”.But in Chinese, many proverb with dogs have bad meanings and often associate with disgusting things such as “狗改不了吃屎”, “狗咬呂洞賓，不識(shí)好人心”, “掛羊頭，賣(mài)狗肉”.All these show that people have no good feelings to dog in the past.Some employers deny people born in the year of the dog.These proverbs contain a derogatory meaning against dogs, and reflect people’s bad impression to the dog.V.The Principles in the Translation of Animal Proverbs

English and Chinese proverbs are from various sources, and they give information about their culture on many social subjects, so there is necessity of a study for translation of English and Chinese proverbs to acquire more information of different nations.Translation is also becoming increasingly important as a medium of international communication.A faithful translation of English and Chinese proverbs will attract the target language readers not only for its vivid and expressive language, but also for much interesting information.Therefore, the purpose of proverb translation isn’t only to absorb and introduce the vivid expressions, but also to enrich the target readers with the culture of other nations and to learn the philosophy and views of the world and life.For this purpose, translators shall pay great attention to keeping the sense and flavor of the original and acquire the highest degree of cultural exchange.The best translation shall contain both the original image and the connotation.Traditionally, there are two major translation methods: literal translation and free

A Comparative Study of English and Chinese Animal Proverbs 11

translation.Literal translation focuses on the source language, referring to the translation based on the form, while free translation focuses on the target language, referring to the translation based on meaning.Which method shall be more important, and be put at the first place? Translators have been arguing over the question for a long time.Though there are not set rules for translating animal images, translation principles does exist.They are cultural equivalence and validity principles.A.Cultural equivalence principle As far as the cultural transmission is concerned, it implies conveying as much as possible the original cultural information in the translated texts in order to achieve the highest degree of language-culture correspondence between the source language and target language.“Equivalent effect” in translation includes linguistic equivalence, stylistic equivalence and socio-cultural equivalence.With the development of linguistics and the increasing degree of communication between different cultures, the socio-cultural equivalence is becoming more and more important.The translators are not satisfied with only transmitting the meaning, but they want to have an integration of both meaning and form.They want to introduce the original form and meaning to foreign land.In terms of transmitting cultural images, cultural equivalence includes equivalence of both the superficial form and the deep cultural content.In image translation, to convey the form and the content determines whether the superficial information or the deep connotative information of a cultural image is conveyed.The best way to convey cultural images is to combine the form equivalence and the content equivalence.However, cultural equivalence does not mean strict or rigid adherence to the original images.If the formal equivalence and the content equivalence cannot be achieved at the same time, the translation should be flexible, and they could give

A Comparative Study of English and Chinese Animal Proverbs 12

priority to the content equivalence, and try their best to convey the cultural information contained in the formal image.Otherwise, the rigid adherence to the original form will not get cultural equivalence in the true sense.The focus is how to change forms properly in reproducing similar effects so as to convey cultural information to the largest extent.B.Validity principle As far as image transmission is concerned, the validity principle means the conveyed cultural information must be valid when a translator tries his best to accomplish cultural equivalence principle.The validity principle requires in the first place translators should neither over-domesticate nor over-foreignize cultural images, so as to avoid imagery confrontation and achieve imagery acceptability.The validity principle and cultural equivalence principle are interrelated with and interdependent on each other, but the validity principle is more concerned with the target language readers.If the translated image makes no sense to the target language readers or causes misunderstanding to them, all the work done by the translator is futile.For example: “It’s raining cats and dogs”.If we translate it into “天上下貓和狗了”, the translation will be absurd to Chinese people.Although the original images are kept, the translation is invalid, so the better translation may be the deletion of the original images: “天上下著瓢潑大雨”.In conclusion, the translation of cultural image is complex.We shall try our best to knit the foreignization and domestication flexibly, and follow the principles of cultural equivalence and validity.VI.Conclusion

The translation of proverbs and animal images is really a complex and delicate work.It should be kept in mind that the main purpose of translation is to transmit different cultures.In translation, the traits of culture shall be remained as much as

A Comparative Study of English and Chinese Animal Proverbs 13

possible, and the two principles of cultural equivalence and validity should be followed.As translators, we shall try our best to find the most appropriate translation which is not only faithful to the meaning, but also keeps the original cultural colors.There is not a settled way as to what kind of translation is the best because the culture is forever changing with the time.The formerly strange proverbs may be considered as natural with the widening communication and rapid globalization.Therefore the translation of proverbs shall always catch up with the time.Translation should also be in harmony with the kind of the writing and purpose of writing.Also, the translation of the same proverb and the same animal image may be different if the context changes, sometimes original colors shall be kept, but sometimes they should be deleted.A Comparative Study of English and Chinese Animal Proverbs 14

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Acknowledgements First, I would like to extend my sincere thanks to all the respected professors and teachers from whom I have learned not only the knowledge but also the way of related disciplines, and serious attitude to do research work.Second, I would like to express my hearty appreciation to my teacher Feng yan and Liao suyun for their rigorous and expert direction.Their effective guidance research enabled me to implement the work smoothly.Their insightful comments on the study have been both encouraging and helpful.Their constant help and care have always inspired me to learn more.Their kindness also offers me lots of good materials.Thirdly, I would like to thank the librarians in our campus library, for they have helped me to find various reference books needed for my study.