本文共分陸節，從傅柯「論述」的理論，重審嚴復的「信達雅」， 並詮釋他的「誠」。首節簡介「信達雅」三字及傅柯式「論述」， 以「信達雅」為中國譯史上諸多「論述」之一。第貳節以傅柯「真 理意志」的觀念模式探討嚴復的「信」，認為忠實翻譯的動機並不能 保證翻譯結果的忠實，所譯往往偏離所欲，意識型態是落差的主因。 第參節重點為語言的使用。在「知識」與「權力」意欲的驅動下，語 言表述事物的功能先被誇大，語言之間的差異復遭勾消，「達」正是 雙重盲點孕育下的產物。第肆節從「知識領域」的角度分析「雅」， 發現文體風格的形成及其詮釋，均受制於時代的思想結構；「雅」並 非一成不變的概念，其內涵取決於所屬「知識領域」。第伍節從傅柯 「自我管理」的概念闡釋嚴復的「誠」，析論「誠」才是真正影響嚴復 翻譯事業的信念。本文結論除為「信達雅」重新定位，並指出嚴復的 「誠」――較之「信達雅」――更足為後人取法。

This paper, in six sections, re-evaluates Yan Fu’s xin, da, ya, or faithfulness, intelligibility, elegance of style, and interprets his notion of cheng (commitment, sincerity, truth) based on Michel Foucault’s theory of discourse. The first section discusses the origins of xin, da, ya. Discourse in Foucault’s definition is adopted as the methodology for this paper where “xin, da, ya” is considered one of the various discourses in the history of translation in China. The second section applies Foucault’s concept of the “will to truth” to xin and concludes that the will to translational faithfulness does not guarantee the translation to be faithful to the original. The third section focuses on language and how the disparities between the signifier and the signified as well as those between different languages are ironed out as a result of our obstinate will to knowledge and power, which helps to shape our idea of da. The fourth section approaches ya from the concept of Foucault’s épistémè and finds that the mainstream style of a period is largely decided by the structure of thought unique to it. In the fifth section, the author argues that the notion of cheng only is what deeply influences Yan Fu as a translator. In addition to reconsidering the value of xin, da, ya in its modern context, the final section concludes that Yan Fu’s cheng, or his commitment to translation, as compared with xin, da, ya, is more deserving of our imitation.