When I first considered offering a course on translation in our undergraduate French program at a liberal arts college in Iowa, I knew I wanted the experience to be both personally and academically transformative for students. Besides meeting the usual learning objectives of improved language proficiency, intercultural understanding, and communicative skills, I also hoped that the course might serve as a vehicle for students to forge a deeper relationship with French and a richer understanding of themselves as language-learners. I wanted students to replace the fear of not knowing something with wonder and curiosity, to revel in the epiphany of finding exactly the right word or phrase from seemingly out of nowhere, and to trust in their own agency and experience of negotiating meaning and feeling across languages—even as they were honing their skills and learning new strategies. In short, I wanted them to approach the process of translation contemplatively as well as critically. However, neither translation studies nor the emerging field of contemplative education offers guidance for how to teach translation in/as a contemplative mode or even considers why such an approach might be pedagogically important. The recent surge of interest and publications about teaching translation, and in particular, Lawrence Venuti’s groundbreaking and comprehensive edited volume of essays, Teaching Translation: Programs, Courses, Pedagogies tend to focus exclusively on translation as the object of inquiry, and seldom, if ever, on the students’ agency, their subjectivity—the very site in which learning occurs. Contemplative education offers even less. Despite assertions that its methods can be used across the curriculum, including social and natural sciences and pre-professional programs, the focus is almost exclusively within monolingual contexts. With the exception of a single article on using mindfulness in a beginning language acquisition course, there is a glaring omission of how contemplative methods might be adapted to teaching and learning in and across languages. The time seems ripe to begin a conversation on how these two growing and increasingly important transdisciplinary fields of inquiry in the humanities might inform each other. My focus here will be to explore the intersection of contemplative education and the practice of literary translation, to offer examples of contemplative approaches to teaching translation, and to share the course I ultimately developed.

中文翻译：

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超越语言：翻译实践和教学法的思考方法

当我第一次考虑在爱荷华州的一所文理学院的法语本科课程中开设一门翻译课程时，我知道我希望这种体验对学生的个人和学术都具有变革性。除了满足提高语言能力、跨文化理解和沟通技巧的通常学习目标外，我还希望该课程可以作为一种工具，让学生与法语建立更深层次的关系，并更深入地了解自己作为语言学习者。我希望学生用惊奇和好奇心取代对不知道某事的恐惧，陶醉于从看似无处不在的地方找到准确的单词或短语的顿悟，并且相信他们自己的能动性和跨语言协商意义和感觉的经验——即使他们正在磨练自己的技能和学习新的策略。简而言之，我希望他们以沉思和批判的方式处理翻译过程。然而，无论是翻译研究还是新兴的沉思教育领域，都没有为如何在沉思模式中教授翻译提供指导，甚至没有考虑为什么这种方法在教学上可能很重要。最近关于翻译教学的兴趣和出版物激增，特别是劳伦斯·韦努蒂 (Lawrence Venuti) 开创性的、综合编辑的论文集《翻译教学：课程、课程、教学法》往往只专注于将翻译作为探究的对象，而且很少（如果有的话） , 在学生代理处, 他们的主观性——学习发生的地方。沉思教育提供的更少。尽管断言它的方法可以在整个课程中使用，包括社会和自然科学以及专业预科课程，但重点几乎完全集中在单语环境中。除了一篇关于在初级语言习得课程中使用正念的文章外，在如何将沉思方法应用于语言和跨语言的教学和学习方面有明显的遗漏。开始讨论人文学科中这两个不断发展且日益重要的跨学科研究领域如何相互交流的时机似乎已经成熟。我在这里的重点将是探索沉思教育与文学翻译实践的交集，