严复是我国近代著名的启蒙思想家、翻译家和教育家，作为近代教育的先驱者，在民族危难之际，主张教育救国，引进西学，其启蒙教育思想对近代中国教育的近代化具有重要意义。近年来，诸多学者撰文研究严复思想，其教育思想颇受关注。其中对严复的教育观、教育思想的内容以及教育思想评价等方面，都还可提供新的研究视角，期冀对今后严复教育思想的研究有所裨益。

Yan Fu is a famous Chinese thinker ,translator and educator .As the pioneer of modern education ,at mo-ment of national crisis ,he proposed to save the country through education and introduce Western learning .His ideology of enlightenment educational has exerted an important influence on modernization of China’s modern education .Many scholars are keen on studying the thoughts of Yan Fu ,especially his education thought .In recent years ,the study on Yan Fu’s educational thoughts has never stopped .The study on Yan Fu’s view of education ,the contents of education and ed-ucation evaluation could still provide us with some new research perspectives ,which is hoped to benefit the future study of Yan Fu’s educational thoughts .

严复是近代中国第一个系统阐发自由主义的启蒙思想家,他建构了一个囊括政治、经济、伦理和思想言论自由等诸多内容在内的自由主义理论系统。严复在肯定个体自由的终极价值的同时,主张群体自由与个体自由的平衡与协调,认为群体自由与个体自由在不同历史时期和社会发展阶段,二者应有所侧重或有先后之分。出于救亡图存的现实考虑,严复主张国群自由优先于个体自由。严复对国群自由与小己自由两种价值的关怀与思考,表征着近代中国自由主义独特的问题意识,即珍视个人自由与追求国家富强的内在困境。严复自由主义思想的系统性和个性特色为近代中国自由主义规定了大致走向,基本确立了近代中国自由主义的思想范式。

Yan Fu is the first modern C hinese liberal enlightenment thinker who constructed a liberal theory system, including the political, economic, ethical and ideological freedom. Though Yan Fu confirmed the ultimate value of individual freedom, he still advocated the balance and coordination between the indi-vidual and collective freedom under the condition of national salvation. Yan Fu’s thinking of the nation lib-erty and individual freedom characterized the unique problem consciousness of the modern Chinese liberal-ism, which had the inherent difficulty between cherishing individual freedom and seeking national prosperity. Systematicness and personality are two characteristics of Yan Fu’s liberal thought, which provided a general direction and basically established the thought paradigm of modern Chinese liberalism.

本文选取共谋视角，采用文本对比分析的方法，解构严复《天演论》中的“争”字译例，探讨严复翻译的合理内核和“争”字的文化意蕴。严复兼顾共谋翻译主体，会通客体诸因素，以“争”相译，立言居要，言恢意广，既解原作勃勃自然界物竞天择之精义，又彰译作危难中国救亡图存之国魂，“争”为民族立魂，彰显中华生生不息的民族精神。

This paper focuses on the typical translations of“Zheng”in Yan Fu’s Tianyanlun (Evolution and Ethics) from the perspective of collusion by comparing the source text with the target text to explore the core value of Yan Fu’s such reasonable translations as well as their cultural significance. Yan Fu colludes with the original author and the target reader in translating“Zheng”to reach an acceptable compromise and wonderful balance between source text and target text, source language and target language, source culture and target culture. As the miniature of the whole translation,“Zheng”is an ac-cess to understanding Tianyanlun. To the original works of Evolution and Ethics,“Zheng”demonstrates the essence of the struggle for existence and the fittest to survive in combating natural selections while in the target text“Zheng”forges the spirit of winning the national survival and independence from the imperialist aggression to realize the revival and the power of the Ch

严复在中国翻译史上有着十分重要的地位,是我国第一个提出规范标准的翻译家,他所提出的"信、达、雅"翻译理论具有很强的指导意义。生态翻译学是对翻译活动进行研究的新视角,从生态翻译学的核心理论视角出发,对严复翻译进行探讨,可以看出,严复翻译遵从其所处的翻译生态环境的法则,受生态环境中各要素的制约,既促进了当时社会的科学发展,也与当时其所处的生态环境相融合。

Yan Fu played an important role in the history of translation .He was the first translator who proposed a standardized criterion :faithfulness ,expressiveness and taste ,w hich had long-lasting theoreti-cal guidance .Eco-translatology is a new perspective to make a research into translation activity .Explored and evaluated Yan Fu''s translation from the perspective of core tenets ,it is clear that Ya Fu''s translation o-beyed the rules in his surrounding eco-environment and was restricted by its factors .His translation had not only promoted the social development but also mixed with its surrounding eco-environment .

对严复倡导翻译的三个原则——"信、达、雅"的理解,尤其是"雅",学界理解较为分歧。文章从严复代表性译作《天演论》的吴汝纶序、自序和译例言分析入手,认为在翻译中,严复最关心的是在"信"的基础上达到"达",而翻译像《天演论》这等精理微言,用汉以前字法、句法,不仅能达到"达",而且还能行远。既符合汉以前字法、句法的文体,又能表达精理微言者,非先秦诸子文体莫属。所以,严译三难中的"雅",其确指为先秦诸子文体,至为明确,学界不应概以"文雅"模糊掉他的本意。当然,以先秦诸子文体之雅言来翻译,针对的是有"精理微言"类的著作,而严复毕生所翻译的八部作品,均属此类,也是需要说明的。

Scholars disagree about the meaning of elegance from the triple principles of translation of Yan Fu .Based on the analysis of two prefaces and one introductory remark ,one from Wu Rulun ,the others from Yan Fu himself ,we can draw a conclusion that Yan Fu cared most that expressiveness on the base of faithfulness was the most valuable among the three difficulties of translation .As for the works of sorts of Evolution and Ethics ,which were thought as subtle thoughts ,using the vocabulary and syntax before the Han dynasty should be easy to be expressive and can go far .None but the style of pre-Qin thinkers serves the purpose that the style is not only before the Han dynasty but also subtle thoughts .Hence it is clear and definite that elegance should be performed as the style of pre-Qin thinkers .On this point academia should not blurr out his original idea with elegance .Of course translation with the style of pre-Qin think-ers is direct against the works of subtle thoughts .It needs