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As I say, it's a wonderful irony that this particular difficulty in reading is precisely what Gadamer calls being pulled up short.
如我所说，这是个有趣的讽刺，这个阅读中特别的困难,正是葛达玛说的因某事“突然停住“
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We can say that Iser's position is a reconstruction of what Gadamer has, essentially, to say about the merger of horizons.
我们可以说，伊瑟尔的观点,本质上是葛达玛观点的改写，比如说视域的融合。
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They might have kudzu at their table or they might have a western table.
桌上可能会有野葛,他们可能会有一张欧式桌子。
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So, there's a woman,Temple Grandin, who's autistic and has anybody here heard of Temple Grandin?
比如,有一位叫做天宝·葛兰汀的,女性孤独症患者,在座各位有人听说过天宝·葛兰汀吗
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So his was a progression out of a very poor, Southern childhood, from a black family led by a single mother, to the circles in which Gertrude Stein moved in Paris.
从他在南方的贫穷的童年,黑人家庭的来历，单亲妈妈的抚养，到他一步步脱离这样背景,迈向葛楚德，史坦迁往巴黎后的圈子。
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And other patients suffer from Lou Gehrig's diseases and so forth are not even able to speak at all, and not able to perhaps blink their eyes to communicate.
其他患有葛雷克氏症的人等等,甚至一点都不能说话，不能通过眨眼的方式与人交流。
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Hirsch was engaged in lifelong disagreement with Gadamer but he was a student of Wimsatt, the author of "The Intentional Fallacy."
赫施一生都不同意葛达玛的观点,但他是温姆斯特的学生，温姆斯特是《意图谬论》的作者之一“
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In fact, Gadamer even insists that if we don't have this phenomenon of being pulled up short, our reading is basically just solipsistic.
事实上，葛达玛甚至坚持,如果我们没有这种“突然停下“的经历，我们的阅读基本上仅仅是以自我为中心的。
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Gadamer's claim, however, was that if we do that, we are in fact suspending the way in which it might be that they speak true.
然而，葛达玛认为，如果我们那样做，我们很可能放弃了一个,可能告诉我们事实的方向。
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He also plainly shares with Gadamer the assumption, the supposition, that the construal of meaning cannot be altogether objective.
他同时也坦率地表示自己和葛达玛，有一样的设想，那就是意思的解读并不都是客观的。
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Whether Gadamer means that when he speaks of gap or whether he simply means an abyss or a distance to be crossed I couldn't say.
当葛达玛说到间隙时是那个意思,还是仅仅认为它是需要跨越的一个深渊或者一段距离,我不能确定。
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You see, that's where the evaluative principle that completely revolutionizes Gadamer's canon comes in.
你瞧，这就是这个评价原则怎样使,使葛达玛的标准发生彻底改变的。
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But there may be ways of being pulled up short, occasions for being pulled up short, that Gadamer thinks exceed the imaginative grasp of a reader.
但葛达玛认为,有好几种“突然停下“的方法和场合，会超乎读者的想象，理解不了。
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As you'll see when we return to Iser after I've said a few things about Hirsch, this, as you'll see, is the fundamental difference between Gadamer and Iser.
正如你们所看到的,当我谈论了赫施的问题之后,又回到了伊瑟尔，这就是葛达玛和伊瑟尔的明显不同。
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Obviously, Gadamer refuses to argue that we can distinguish in that way reliably.
显然，葛达玛并未争论我们是否能,正确地区分这两者。
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If you are expressing an opinion, in other words, which differs radically from my own, I can't understand, according to Gadamer, whether or not you're being ironic.
换句话说，如果你在表达一个,与我所持观点彻底相反的观点时，葛达玛认为我并不能理解你是不是在讽刺。
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Now if this is the case, it seems to me that one has found a loophole in Gadamer's conservatism about what the reader can do.
如果是这样的话，我认为大家在葛达玛对,读者理解能力的保守主义论中,能找到一个漏洞。
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That's Gadamer's position, and it is the position of anyone who opposes that of Hirsch, although what he means by the distinction is clear enough.
那是葛达玛的观点，也是所有赫施反对者的观点，虽然他对区别的定义已经够明显了。
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In other words, Iser is no more an historicist than Gadamer is but insists rather on the mutual exchange of prejudice between the two horizons in question.
换句话说就是，伊瑟尔并不比葛达玛更历史主义,但他相反却坚持在两个有争执的视域中,偏见的互换。
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but now I want to say something about the passage from which I quoted over against the passage from Gadamer at the end of the Gadamer lecture.
现在我讲讲我引用的那段话,我用它来与葛达玛那一课,结尾部分的一段进行对比。
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Now how then does he differ from Gadamer?
那他的观点和葛达玛的有什么不同呢？
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That's what makes it so different from Gadamer's conservative continuous traditional canon.
这就是让它不同于,葛达玛保守的连续性传统标准之处。
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Gadamer acknowledges this, even insists on it as I say, but he doesn't lay stress on it because the gap that is implied in the need to be pulled up short is not a big one.
葛达玛承认，甚至坚持这点，正如我所说的，但他并不强调这个,因为“突然停下“所暗含的缺口,并不大。
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He's interested in the way in which a reader can come to terms with a meaning conveyed by a text, and that much, as I say, despite the profoundly different nature of their projects, Wimsatt and Gadamer have in common.
他只关注读者如何明白,文章的意思，而这也就是，我所说的，文萨特和葛达玛的共同之处，即是他俩在某些领域有本质上的差别。
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That is the locus of meaning for Gadamer.
葛达玛说的就是那个意思。
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In any case, in this footnote Gadamer says something-- I think it's very rare that we can actually just sort of outright disagree with Gadamer, but he says something in this footnote that I believe we can actually disagree with.
无论如何，在此脚注中葛达玛提到一些东西-,我想我们不可能,彻底赞同葛达玛的观点，但在他的脚注中提到了一些,我很赞同的观点。
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Now it's not that Gadamer is insisting on absolute continuity.
现在不是葛达玛在坚持绝对的连续性。
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So, Susan Goldin-Meadow has studied deaf children that nobody signed to but what she studies is deaf children with deaf siblings and these children don't just sit there.
苏珊·葛丁麦道研究了,并无手语环境的失聪儿童,但她的研究发现,拥有失聪兄妹的失聪儿童,他们并不会傻坐在那
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This is implied in Gadamer as well.
这个葛达玛也提到过。
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Now one other thing that Hirsch says, the other thing that I quoted, is in effect ] -I'll paraphrase now-- that what Gadamer omits to realize is that there is a difference between the meaning of a text and the significance of a text.
赫施说的另外一点，即我引用的另一点，现在起作用了,我现在开始来释意-,葛达玛没有发现的是,文章的含义和文章的意义之间的差别。
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