喻，也许有些关系，一个是神圣的吸纳和具体化，另一种是感染。
Here two families of metaphor, probably related, offer themselves, that of sacramental intake or incarnation and that of infection. The incremental values of communion pivot on the moral, spiritual state of the recipient. Though all decipherment is aggressive and, at one level, destructive, there are differences in the motive of appropriation and in the context of “the bringing back”. Where the native matrix is disoriented or immature, the importation will not enrich, it will not find a proper locale. It will generate not an integral response but a wash of mimicry (French neoclassicism in its north-European, German, and Russian versions). There can be contagions of facility triggered by the antique or foreign import. After a time, the native organism will react, endeavoring to neutralize or expel the foreign body. Much of European romanticism can be seen as a riposte to this sort of infection, as an attempt to put an embargo on a plethora or foreign, mainly French eighteenth-century goods. In every pidgin we see an attempt to preserve a zone of native speech and a failure of that attempt in the face of politically and economically enforced linguistic invasion. The dialectic of embodiment entails the possibility that we may be consumed.
而这种交流的价值根据接受者的道德、精神状态而递增。虽然所有的解码工作都具有侵略性，甚至在某种程度上具有破坏性，但是在占用的动机和“理解”的背景方面却有相异之处。如果本土语言结构处于无序状态或者处于成长期，那么这种外来言语的引入就不会丰富本土语言，因为它找不到一个合适的位置。它也不会创造一个完整的响应，而只能是一种简单的模仿（如在北欧、德国和俄罗斯的新古典主义法语版本）。但是受到古风或者舶来品的冲击，却对本土体制产生负面影响。过了一段时间，本土肌体会做出反应，努力进行中和甚至是将舶来品驱逐出境。欧洲的许多浪漫主义就是对这种污染的一种反击，可以看做是对大量外国的，主要是18世纪时期法国舶来品的一种排斥。每一种杨定浜式语言的发生，都可以看做对本土言语领地保护的一种努力，但是有着强大的政治经济背景的这种语言入侵都会让这种努力枉费心机。这一具体的辩证案例说明，我们可能被消灭。
This dialectic can be seen at the level of individual sensibility. Acts of translation add to our means; we come to incarnate alternate energies and resources of feeling. But we may be mastered and made lame by what we have imported. There are translators in whom the vein of personal, original creation goes dry. MacKenna speaks of Plotinus literally submerging his own being. Writers have ceased from translation, sometimes too late, because the inhaled voice of the foreign text had come to choke their own. Societies with ancient but eroded epistemologies of
ritual and symbol can be knocked off balance and made to lose belief in their own identity under the voracious impact of premature or indigestible assimilation. The cargo cults of New Guinea, in which the natives worship what airplanes bring in, provide an uncannily exact, ramified image of the risks of translation. 可以从个体感知层面来理解这种辩证关系。翻译行为为
我们增加了手段，从而使我们能够将这种潜在的能力和感觉资源变得具体化。但是我们可能会受到这种外来词语的驱使，甚至变得无力。也确实有些翻译者血管中那种个人原始的创造能力变得干涸了。MacKenna 直接讲到Plotinus的时候，就掩盖了自我的存在。作家已经止步于翻译，而意识到此的时候却已经晚了，因为他们在吸入国外的声音的时候，却堵塞了自己的喉咙。那些固守陈旧的繁文缛节的会让社会失去平衡，受那些未成熟文化和无法消化的同化力量的影响，这些社会很容易失去对自身认同的信心。新几内亚的那种对舶来品的崇拜，即本地人对飞机带来的东西的崇拜，为我们提供了一个相当精确、形式多样的翻译风险的范例。
This is only another way of saying that the hermeneutic motion is dangerously incomplete, that it is dangerous because it is incomplete, if it lacks its fourth stage, the piston-stroke, as it were, which completes the cycle. The a-prioristic movement of trust puts us off balance. We “lean towards” the confronting text (every translator has experienced this palpable bending towards
and launching at this target). We encircle and invade cognitively. We come home laden, thus again off-balance, having caused disequilibrium throughout the system by taking away from “the other” and by adding, though possibly with ambiguous consequence, to our own. The system is now off-tilt. The hermeneutic act must compensate. If it is to be authentic, it must mediate into exchange and restored parity. 这也是通过另外一种
方式说明，阐释运作是危险且不完整的，危险是因为其不完整，如果没有第四阶段，就像活塞冲程，有了第四阶段整个循环才算完整。信任的先验性运作让我们失去了平衡。我们向冲突的文本“倾斜”（每一名译者都会经历这种明显的屈膝，并以此目标为起始）。我们在认知的角度上开始围攻和入侵行为。再次回归的时候，我们身负重担，并再次失去了平衡。我们从“他者”那里掠夺并加之于自己，这样就让整个系统失去了平衡，虽然可能后果会很模糊。这个系统现在是倾斜的。因此这个阐释行为必须得到补偿。真正的阐释必须居中调停进行交流，从而恢复平衡状态。
The enactment of reciprocity in order to restore balance is the crux of the métier and morals of translation. But it is very difficult to put abstractly. The appropriative “rapture” of the translator—the word has in it, of course, the root and meaning of violent transport—leaves the original with a dialectically enigmatic residue. Unquestionably there is dimension of loss, of
breakage—hence, as we have seen, the fear of translation, the taboos on revelatory export which hedge sacred texts, ritual nominations, and formulas in many cultures. But the residue is also, and decisively, positive. The work translated is enhanced. This is so at a number of fairly obvious levels. Being methodical, penetrative, analytic, enumerative, the process of translation, like all modes of focused understanding, will detail, illumine, and generally body forth its object. The over-determination of the interpretative act is inherently inflationary: it proclaims that “there is more here than meets the eye”, that “the accord between content and executive form is closer, more delicate than had been observed hitherto”. To class a source-text as worth translating is to dignify it immediately and to involve it in a dynamic of magnification (subject, naturally, to later review and even, perhaps, dismissal). The motion of transfer and paraphrase enlarges the stature of the original. Historically, in terms of cultural context, of the public it can reach, the later is left more prestigious. But this increase has a more important, existential perspective. The relations of a text to its translations, imitations, thematic variants, even parodies, are too diverse to allow of any single theoretic, definitional scheme. They categorize the entire question of the meaning of meaning in time, of the existence and