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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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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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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 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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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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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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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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We implicitly demand of expository texts," he goes on to say -and he may be alluding to Gadamer here because after all Gadamer is talking primarily about expository text, works of philosophy, works of social thought, which of course aren't trying to surprise or trick us.
我们暗中希望能得到解释的文本“，他接着说下去,而且他可能在这里提到葛达玛,因为毕竟葛达玛主要研究解释性作品，哲学作品，社会思想作品，这些当然不会试图去令我们惊讶或者是误导我们。
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So you see this is Gadamerian.
这的确和葛达玛所说的很像。
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I think it's wonderful because it "pulls up" just like Gadamer being "pulled up short," and there is, it seems to me, there's another crisis of expectation in this line in that especially as a toddler I need to negotiate that expression idiomatically.
我认为这非常好，因为“停下来“就像葛达玛的,“突然停下“一样，而依我看来，这里有另一个,期望危机，在这句话中，因为，特别是作为一个小孩,我需要用习惯性的表达法。
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All right. Now as you read Iser you'll see immediately that in tone, in his sense of what's important, and in his understanding of the way in which we negotiate the world of texts he much more closely resembles Gadamer than Hirsch.
你们在读伊瑟尔时，立马可以感觉到,在他的语气，对重点的把握中,以及他对我们读懂文章的方法上的理解,他更像葛达玛，而不是赫施。
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Iser's understanding of gapping the spark plug is a much more bold affirmative of the imaginative powers of the reader, a much more bold process than the hesitant conservative process suggested by Gadamer.
伊瑟尔火花塞间隙的见解,更加肯定读者的能力，比葛达玛倡导的保守程序,更加大胆。
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