傳統上，翻譯研究討論原文與譯本間的異同，以檢視後者如何忠實於前者。受益於德希達 (Jacques Derrida)對翻譯的解構見解；翻譯不是「次等的或是起源於一個原本的語言或是文本」，因此沒有所謂的原文，本篇文章將著重探討翻譯研究應該納入譯本間的比較，以檢視各譯本應被視為表現其文化精神及風格的文本。將此種正視譯本為文本的態度，即解構式的翻譯研究，應用到聖經詩篇第23首，以King James Version為英文例子、吳經熊先生的文言文為中文例子互為比較，我們可以觀察兩譯本皆重現了其文化獨特之處：前者將上帝形塑成牧羊人的意象以強調對神性的尋找；後者形塑上帝為具有人道精神的君王而強調對人性的重視；前者需求一種外來的規範如律法，因此信仰成為其基本特色；然而後者尋求內在的規範與自我陶成如道德，因此理性成為其基本特色。總而言之，兩種譯本雖皆以猶太─基督教的傳統為基礎，吳經熊先生的譯本則展現了中國儒家、道家、及禪宗獨特的風韻。

Conventionally, a translation study compares the similarities and differences between the original and the translated text, and examines how faithful the latter is to the former. But having benefited from Derrida’s deconstructive idea of translation that the so-called translation is not “a secondary and derived event in relation to an original language or text,” and therefore, in this sense, there is no original text, this paper is going to emphasize a special aspect of translation studies. In other words, my translation study is deliberately restricted to only include a comparison among various translations that may or may not have referred to the same original text (for example, the Hebrew Bible). This allows me to see how each translation is accepted as a text in itself, representing its own contemporary cultural spirit and style.
Applying this quasi-deconstructive approach to translations of Psalm 23 (King James Version adopted as an English example and Wu Jingxiong’s吳經熊classical Chinese wenyan文言rendering as a Chinese one), we can observe that each text represents its cultural sensibility and uniqueness. The former emphasizes a description of the Divinity as a loving shepherd to his sheep, while the latter, portrays God as a humane king. The King James Version stresses external regulation as covenant and law and thus, faith is its basic characteristic; Wu Jingxiong places the emphasis more on internal regulation and self-cultivation of morality and thus, reason is its basic characteristic. To conclude, although both versions are based on the Judeo-Christian tradition, Wu Jingxiong adds a distinctive Chinese flavor coming from the main streams of Confucianism, Daoism, and Chan Buddhism.

Chapter One: Introduction
1.1 Statement of the Problem
1.2 The Role of Deconstruction Theory
1.3 Definition of Technical Terms
1.4 Structure of the Study
Chapter Two: Deconstruction, Translation Study, Interpretation, and Cultural Study
2.1 Derridean Deconstruction and Reading
2.2 Derridean Deconstruction and Translation
2.3 Derridean Deconstruction, Translation Study, Interpretation, and Cultural Study
Chapter Three: Psalm 23 and Deconstruction: In general
3.1 Background
3.2 Description
3.3 Methods and Procedures When Comparing the Two Translations
Chapter Four: Psalm 23: Detailed Deconstructive Applications
4.1 The Image of God as a Shepherd in the KJV and as a King in the WJX
4.2 The Role of Human Beings as Other-Regulated by Divine Law in the KJV
and as Self-Regulated by Human Morality in the WJX
4.3 Life as a Straight-Line Journey in the KJV and as a Curved-Line in the WJX
4.4 Parallelism and Deconstruction
Chapter Five: Conclusion
Appendices
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