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近代中国的法律演变之所以具有特殊的学术意义，是因为这个时期标志着延续数千年之久的传统治理模式的断裂和终结、也标志着一种全新的中国现代法律制度的诞生。虽然在以往的历史中，我们的制度演进也并非像某些论者所主张的那样完全自生自长，但从来的外部影响都没有像清末以来那般剧烈而广泛。20世纪初，请廷下诏变法。最初这种变革似乎只是一种权宜之计，但最 终却导致一种文化意义上的自觉选择，老大帝国的政治法律制度开始由西方式制度取而代之。来自西方的法律规范、原则、理论、概念在中土不断传播，它们表现为一系列语词，但又不仅仅是语词，通过不断的引进，通过阅读、记忆以及现代传媒的大量复制，通过现代型的法律教育，它们已成为我们自己的知识。甚至在这个过程中，我们连对自家历史的原初记忆也丧失了，例如今天的历史学家对中国法律史的解说就没有办法摆脱这些外来的语词及其背后的各种概念、原则等等。 从一个更广泛的角度观察，一个民族对另一个异文化的语词的翻译和接受的过程可以视为一种文化的移入。翻译，首先是语言符号的转换。在转换的过程中，很明显，翻译者要面临着如何极尽所能将原文的意义以及风格加以完整准确表达的问题。当然，这不是一件容易的事情。钱锺书先生用旅行作比喻：“从最初出发以至终竟到达，这是很艰辛的历程。一路上颠顿风尘，遭遇风险，不免有所遗失或受些损伤。因此，译文总有失真或走样的地方，在意义或口吻上违背或不很贴合原文。”（《七缀集》修订本，上海古籍出版社1994年，第80页）这样的困难不仅表现在文学翻译上，法律文本的翻译也不能避免。而且，“遗失”和“损伤”也许只是消极面上的缺失，翻译过程中更可以出现积极面上的增加；译词添加了原词所不具有的意义，仿佛古罗马法律语词所谓“添附”(accessio）。 不过，我们可以将这里的问题再深化一步，把《沟通两个世界的法律意义:晚清西方法的输入与法律新词初探》的书名由一个正面的陈述句式变成疑问句式：人们是否能够通过翻译“沟通两个世界的法律意义”？我们平常用惯了各种双语词典，见到外文文本里的—个生词，总要通过查词典去理解。这让我们发生一种感觉或者幻觉，即不同语言之间永远会存在着对等的同义词。博尔赫斯说：“词典是基于这样一个假设——一个显然未经过验证的假设——语言是由对等的同义词组成的。”然而，这样的对应关系能否在翻译中加以验证呢？从尼采到福柯，一直到更晚近的把“翻译的政治”作为专题研究的衮衮诸公(参看许宝强、袁伟选编《语言与翻译的政治》，中央编译出版社2001年），都对此提出了发人深省的质疑。在《沟通两个世界的法律意义:晚清西方法的输入与法律新词初探》展现的近代以来法律语词的翻译个案中，我们不难发现这样的佐证。简单地说，西方法律词汇表渗透着西方的文化精神，它们的汉译过程正可以说是西方法律理念对使用者的控制过程。 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