Translation

Este ensaio visa refletir sobre as questões de tradução levantadas por Jacques Derrida (1987), questões essas que não chegam a formalizar uma teoria da tradução, mas têm elas o ato de traduzir o original como veredas a ser percorridas por um sujeito endividado, ou seja, o tradutor. No dizer de Derrida, “a tarefa do tradutor indica a lei e a missão outorgada pelo outro a que o tradutor deve responder”. Neste sentido, entendemos aqui a tradução como um ato de diálogo, (...) de negociação, uma vez que a língua, nesta perspectiva, é aquilo que não se deixa possuir. Com isso, os problemas da tradução são - de um lado - o problema da língua, de sua natureza heterogênea, fugidia; e, do outro, do modelo tradicional de tradução que se apoia na concepção de língua como algo homogêneo em que a diversidade, o diferente são vistos como pecado, como transgressão da linguagem (adâmica). (shrink)

I discuss and defend two arguments against semantic theories which wish to avoid commitment to propositions. The first holds that on the most plausible semantics of a class of natural language sentences, the truth of sentences in that class requires the existence of propositions; and some sentences in that class are true. The second holds that, on the best understanding of the form of a semantic theory, the truth of a semantic theory itself entails the existence of propositions. Much of (...) the discussion engages Davidsonian alternatives to a propositionalist semantic theory. (shrink)

This paper provides an exposition of the structuralist approach to underdetermination, which aims to resolve the underdetermination of theories by identifying their common theoretical structure. Applications of the structuralist approach can be found in many areas of philosophy. I present a schema of the structuralist approach, which conceptually unifies such applications in different subject matters. It is argued that two classic arguments in the literature, Paul Benacerraf’s argument on natural numbers and W. V. O. Quine’s argument for the indeterminacy of (...) translation, can be analyzed as instances of the structuralist schema. These two applications illustrate different kinds of conclusions that can be drawn through the structuralist approach; Benacerraf’s argument shows that we can derive an ontological conclusion about the given subject matter, while Quine’s structuralist approach leads to a semantic conclusion about how to determine linguistic meanings given radical translation. Then, as a case study, I review a recent debate in metaphysics between Shamik Dasgupta, Jason Turner, and Catharine Diehl to consider the extent to which different instances of the structuralist schema are conceptually unified. Both sides of the debate can be interpreted as utilizing the structuralist approach; one side uses the structuralist approach for an ontological conclusion, while the other side relies on a semantic conclusion. I argue that this has a strong dialectical consequence, which sheds light on the conceptual unity of the structuralist approach. (shrink)

There are many different ways to talk about the world. Some ways of talking are more expressive than others—that is, they enable us to say more things about the world. But what exactly does this mean? When is one language able to express more about the world than another? In my dissertation, I systematically investigate different ways of answering this question and develop a formal theory of expressive power, translation, and notational variance. In doing so, I show how these investigations (...) help to clarify the role that expressive power plays within debates in metaphysics, logic, and the philosophy of language. (shrink)

Near the end of 'Naming the Colours', Lewis (1997) makes an interesting claim about the relationship between linguistic and mental content; we are typically unable to read the content of a belief off the content of a sentence used to express that belief or vice versa. I call this view autonomism. I motivate and defend autonomism and discuss its importance in the philosophy of mind and language. In a nutshell, I argue that the different theoretical roles that mental and linguistic (...) content play suggest these kinds of content should be understood as sensitive to different things. (shrink)

Review of Etienne Balibar's On Universals with an eye towards Balibar's Hegelianism and work on translation.

Preface to the print edition of the New Testament in Russian, edited and published by Dr. Andrej Poleev in Berlin, 2021, 622 pages.

According to the school of thought of target-oriented translation, it is necessary to focus on the accuracy of the remarks at the expense of style, when necessary. Most freelance translators, telling that they are specialized in just about everything, contradict the term of specialization. It is obvious that their behavior is looking for maximum translation work. A well-known difficulty for translators, but there is little awareness outside of them, is the fact that the text to be translated is often already (...) a translation, not necessarily true, and it must, to the extent possible, to try passing it back to the original. For a “smart”, sensible translation, you should forget not the knowledge acquired at school or university, but the corrective standards. Some people want a translation with the touch of the source version, while another people feel that in a successful version, we should not be able to guess the original language. (shrink)

Discuțiile despre teoria şi practica traducerii vin din antichitate şi expun continuităţi remarcabile. Grecii antici disting între metafrază (traducere literală) şi parafrază. Această distincţie a fost adoptată de către poetul şi traducătorul de limba engleză John Dryden (1631-1700), care a descris traducerea ca amestecul judicios a acestor două moduri de frazare atunci când se selectează, în limba ţintă, "omologul", sau echivalenţa, pentru expresiile folosite în limba sursă. Rolul traducătorului ca o punte pentru "translatarea" valorilor între culturi a fost discutat încă (...) de pe vremea lui Terence, adaptorul roman din secolul II î.e.n. a comediilor greceşti. Rolul traducătorului nu este, cu toate acestea, în niciun caz unul pasiv, mecanic, astfel încât el a fost comparat cu cel al unui artist. (shrink)

"Translation, as with any practice, is something to return to again and again. Opening this issue, curator and poet Srajana Kaikini’s multi-layered article, ‘The Return of the Translator’ underlines the relevance of translation as a critical process, available to anyone, in any field. Bringing in references to philosopher Sundar Sarukkai, poet Gangadhar Chittal, and Buddhist philosophical principles, she locates the place of translation. Kaikini looks closely at the ways “language and the world are in strange relation with each other,” to (...) borrow her words. Translation as a method, she main- tains, is a matter of intention, creation, and experience." from the Editorial, Marianna Maruyama. (shrink)

Warum hat sich die deutsche Philosophie so sehr und so langanhaltend an Autoritäten und Texte gebunden gefühlt, fast als ob man – wie die alten Iatrophilologen – Wissen aus bloßen Worten herauspressen wollte? Warum haben sich in Deutschland so häufig philosophische Sprachstile entwickelt, die ein Hindernis fur das Verständnis der entsprechenden Texte sind?

Brief reflections in prose and verse on the vital importance of linguistic diversity.

The sociopolitical and cultural evolution as a result of the Reform and Opening up in 1978, facilitated not least by the inexorable juggernaut of globalization and technological advancement, has revolutionized the way China engages domestically and interacts with the outside world. The need for more proactive diplomacy and open engagement witnessed the institutionalization of the interpreter-mediated premier's press conferences. Such a discursive event provides a vital platform for China to articulate its discourse and rebrand its image in tandem with the (...) profound changes signaled by the Dengist reform. This chapter investigates critically how political press conference interpreting and interpreters' agency in China are impacted in relation to such dramatic transformations. It is revealed that, while interpreters are confronted with seemingly conflicting expectations, in actual practice they are often able to negotiate a way as highly competent interpreting professionals with the additional missions of advancing China's global engagement and safeguarding China's national interests. (shrink)

Works of philosophy written in English have spawned a massive secondary literature dealing with ideas, problems or arguments. But they have almost never given rise to works of ‘commentary’ in the strict sense, a genre which is however a dominant literary form not only in the Confucian, Vedantic, Islamic, Jewish and Scholastic traditions, but also in relation to more recent German-language philosophy. Yet Anglo-Saxon philosophers have themselves embraced the commentary form when dealing with Greek or Latin philosophers outside their own (...) tradition. The paper seeks to establish the reasons for this peculiar asymmetry by examining those factors which might be conducive to the growth of a commentary literature in a given culture. (shrink)

This paper will appeal a recent argument for the indeterminacy of translation to show not that meaning is indeterminate, but rather that assertion cannot be explained in terms of an independent grasp of the concept of truth. In particular, it will argue that if we try to explain assertion in terms of truth rather than vice versa, we ultimately will not be able to make sense of the difference between assertion and denial. This problem with such 'semantic' accounts of assertion (...) then illustrates why we need not worry about the purported argument for indeterminacy. (shrink)

In this thesis, the philosophical debate on conceptual relativism between Quine and Davidson is examined, along with their respective theories of interpretation. A new perspective on the issues raised by these philosophers in their theoretical accounts of linguistic comprehension is introduced through an examination of two research projects conducted in the paradigm of linguistic anthropology. The philosophical standpoints are analyzed against the background of the data these empirical projects deliver, and the question of their validity in the face of these (...) findings is explored. In the light of the presented research, Davidson’s account grounded in the principle of charity is deemed as more empirically plausible than Quine’s theory, which stands on the existence of alternative conceptual schemes. In addition, the current analysis itself is investigated as a case-study in the considerations regarding the relationship between empirical science and philosophy. (shrink)

Davidson has famously argued that conceptual relativism, which, for him, is based on the content-scheme dualism, or the “third dogma” of empiricism, is either unintelligible or philosophically uninteresting and has accused Quine of holding onto such a dogma. For Davidson, there can be found no intelligible ground for the claim that there may exist untranslatable languages: all languages, if they are languages, are in principle inter-translatable and uttered sentences, if identifiable as utterances, are interpretable. Davidson has also endorsed the Quinean (...) indeterminacy-underdetermination distinction. The early Quine, as well as the later Quine, believe that the indeterminacy of translation casts serious doubt on the existence of facts of the matter about correct translation between languages. In this paper, I will argue that Quine cannot be the target of Davidson’s argument against conceptual relativism, and that Davidson’s argument is in conflict, among others, with his endorsement of the Quinean indeterminacy-underdetermination distinction. I will show how this conflict results in a radical departure from Quine with respect to the matter of factualism about fine-grained meanings. (shrink)

This work addresses the critical discussion featured in the contemporary literature about two well-known paradoxes belonging to different philosophical traditions, namely Frege’s puzzling claim that “the concept horse is not a concept” and Gongsun Long’s “white horse is not horse”. We first present the source of Frege’s paradox and its different interpretations, which span from plain rejection to critical analysis, to conclude with a more general view of the role of philosophy as a fight against the misunderstandings that come from (...) the different uses of language (a point later developed by the “second” Wittgenstein). We then provide an overview of the ongoing discussions related to the Bai Ma Lun paradox, and we show that its major interpretations include—as in the case of Frege’s paradox—dismissive accounts that regard it as either useless or wrong, as well as attempts to interpret and repair the argument. Resting on our reading of Frege’s paradox as an example of the inescapability of language misunderstandings, we advance a similar line of interpretation for the paradox in the Bai Ma Lun: both the paradoxes, we suggest, can be regarded as different manifestations of similar concerns about language, and specifically about the difficulty of referring to concepts via language. (shrink)

У статті описано підходи до написання словників у перші десятиліття ХХ ст. Розглянуто концепцію і принципи укладання російсько-українського академічного словника. Проаналізовано реалізацію концепції російсько-українського академічного словника як лексикографічної праці, що поєднує риси перекладного, тлумачного, синонімічного та фразеологічного словників.

The present paper opens this topical issue on translation techniques by drawing a theoretical basis for the discussion of translational issues in a linguistic perspective. In order to forward an audience- oriented definition of translation, I will describe different forms of linguistic variability, highlighting how they present different difficulties to translators, with an emphasis on the semantic and communicative complexity that a source text can exhibit. The problem is then further discussed through a comparison between Quine's radically holistic position and (...) the translatability principle supported by such semanticists as Katz. General translatability — at the expense of additional complexity — is eventually proposed as a possible synthesis of this debate. In describing the meaningfulness levels of source texts through Hjelmslevian semiotics, and his semiotic hierarchy in particular, the paper attempts to go beyond denotative semiotic, and reframe some translational issues in a connotative semiotic and metasemiotic perspective. (shrink)

Syntax has to do with rules that constrain how words can combine to make acceptable sentences. Semantics (Frege and Russell) concerns the meaning of words and sentences, and pragmatics (Austin and Grice) has to do with the context bound use of meaning. We can hence distinguish between three competing principles of translation: S—translation preserves the syntax of an original text (ST) in the translation (TT); M—translation preserves the meaning of an ST in a TT; and P—translation preserves the pragmatics of (...) an ST in a TT. A prominent form of P is functionalism defended by linguists and translation theorists (J.R. Firth, Eugene Nida, Susan Bassnett and many others) and historically was defended by philosophers (Russell, Ogden and Richard) but abandoned by philosophers and criticized by Wittgenstein. If we adopt M, then a TT will always say exactly what the ST says, and hence all subsequent TTs, even alternative ones produced via M, will be consistent with each other. But if we adopt P, in contrast, we have no reason to believe that the TTs will say what the ST does, and moreover they can contradict each other. If such contradictory translations are produced on the basis of the totality of empirical evidence, it results in what Quine called the indeterminacy of translation. Yet, P is not easy to reject. In many cases, translation in accordance with M where the meaning to be preserved is linguistic results in TTs that are failures. In contrast to a language focused approach to semantics, I close by following a lead in the translation theory literature of identifying text-types (genres) as a tool for identifying translatable content in an ST. To individuate text-types I identify them with disciplines, as elucidated by the 2nd century Patañjali’s Yoga Sūtra. This allows for the definition of textual meaning as the discipline relative pragmatics of an ST and further for translation to proceed by way of M, while taking the intuitions that motivate P seriously. Translations that preserve textual meaning will not only have the same meaning as each other but will be pragmatically felicitous. (shrink)

Intersemiotic translation (IT) was defined by Roman Jakobson (The Translation Studies Reader, Routledge, London, p. 114, 2000) as “transmutation of signs”—“an interpretation of verbal signs by means of signs of nonverbal sign systems.” Despite its theoretical relevance, and in spite of the frequency in which it is practiced, the phenomenon remains virtually unexplored in terms of conceptual modeling, especially from a semiotic perspective. Our approach is based on two premises: (i) IT is fundamentally a semiotic operation process (semiosis) and (ii) (...) IT is a deeply iconic-dependent process. We exemplify our approach by means of literature to dance IT and we explore some implications for the development of a general model of IT. (shrink)

En este ensayo examino el conflicto aparente entre nuestro conocimiento de ciertas distinciones semánticas de nuestro lenguaje y la tesis de la indeterminación de la traducción de Ouine. Este examen nos permitirá entender la manera como se articula dicha tesis con otros sectores de su filosofía. En particular, argumento que la tesis de la indeterminación de la traducción, estrictamente hablando, cumple· una función legitimadora en el sistema quineano. Con ella Quine, más que obtener una nueva conclusión en el ámbito de (...) la semántica, logra validar sus compromisos previos con el fisicalismo extensionalista y el conductismo lingüístico. (shrink)

Appeal to triangulation occurs in two different contexts in Davidson’s work. In the first, triangulation—in the trigonometric sense—is used as an analogy to help explain the central idea of a transcendental argument designed to show that we can have the concept of objective truth only in the context of communication with another speaker. In the second, the triangulation of two speakers responding to each other and to a common cause of similar responses is invoked as a solution to the problem (...) of underdetermination of thought and meaning by the patterns of causal relations we stand in to the environment. I examine both of these uses of the idea of triangulation. In section 2, I take up the use of triangulation as an analogy in connection with Davidson transcendental argument to establish that communication is essential for the concept of objectivity. I argue that it is unsuccessful because the case has not been made that scope for deploying the idea of contrasting perspectives, which is needed for the concept of objectivity, is available only in the context of communication. In section 3, I take up the idea that triangulation on a common cause of common responses of two creatures interacting with each other provides the additional constraint needed to assign objective content to our thoughts and words. I show that appeal to this sort of triangulation provides minimal help in responding to the problem it is intended to solve. Section 4 provides a brief summary and conclusion. (shrink)

When posing the political as first, we imply an order. Such civilisational choice distinguishes the political and installs the subject within a sovereignist hierarchy. It forbids the political to those who are constructed as "others" in time, in space or in culture etc. The production of knowledges and (cognitive) inequality are constructed together. Translation is a politics and a technique of resolving that inequality (though it can produce some too). We attribute "ourselves" the political and concede the "pre-political" or the (...) "non-political" to others. Translation, together with some other instruments should allow to target cognitive justice necessary to a future epistemological revolution. It has its politics. The author's idea is, then, to start from intersecting etymologies as well as from the "untranslatables" which, thanks to the context, never make the whole "un-expressible". She gives some examples from "Asian" and "European" philosophies. The difference between the latter is striking when it comes to the fact that "European" philosophies value the subject/agency, while the "Asian" ones do not value it and do not even construct it. (shrink)

Présentation de la personnalité du traducteur Constantin Negruzzi; étude de cas sur ses traductions de Victor Hugo.

Fact/value holism has become commonplace in philosophy of science, especially in feminist literature. However, that facts are bearers of empirical content, while values are not, remains a firmly-held distinction. I support a more thorough-going holism: both facts and values can function as empirical claims, related in a seamless, semantic web. I address a counterexample from Kourany where facts and values seem importantly discontinuous, namely, the simultaneous support by the Nazis of scientifically sound cancer research and morally unsound political policies. I (...) conclude that even by the criteria available at the time, Nazi cancer research was empirically weak, and the weaknesses in their research are continuous with their moral failures in just the ways predicted by the holism I support. (shrink)

Quine’s writings on indeterminacy of translation are mostly abstract and theoretical; his reasons for the thesis are not based on historical cases of translation but on general considerations about how language works. So it is no surprise that a common objection to the thesis asserts that it is not backed up by any positive empirical evidence. Ian Hacking (1981 and 2002) claims that whatever credibility the thesis does enjoy comes rather from alleged (fictitious) cases of radical mistranslation. This paper responds (...) to objections of that kind by exhibiting actual cases of indeterminacy of translation. (shrink)

Attempting to compare scientific theories requires a philosophical model of meaning. Yet different scientific theories have at times—particularly in early chemistry—pre-supposed disparate theories of meaning. When two theories of meaning are incommensurable, we must say that the scientific theories that rely upon them are meta-incommensurable. Meta- incommensurability is a more profound sceptical threat to science since, unlike first-order incommensurability, it implies complete incomparability.

Årets Hägerströmföreläsningar i Uppsala gavs i februari av den norske filosofen Dagfinn Føllesdal. Ämnet var "Mening og Erfaring". Dagfinn Føllesdal doktorerade 1961 vid Harvard med Willard Van Quine som handledare på en avhandling om kvantifierad modallogik. Han blev internationellt känd främst för studier om Husserls fenomenologi och dess förhållande till Frege samt för sina arbeten om Quines språkfilosofi. Allt sedan 60-talet har Føllesdal delat sin tid mellan Oslouniversitetet och Stanforduniversitetet i Kalifornien. I sina föreläsningar diskuterade Føllesdal meningsbegreppet med anknytning till (...) teorier formulerade av sådana tidigare Hägerströmföreläsare som Quine, Davidson och Kripke. En utgångspunkt för framställningen var Quines empiristiska syn på språket: Allt vi kan lära om omvärlden och varandra, inklusive språket, är grundat på socialt tillgänglig evidens. Enligt Quines uppfattning är språket väsentligen ett socialt fenomen. Detta innebär att: (i) språket har blivit till genom en social process; (ii) individens inlärning av språket sker på basen av socialt tillgänglig information; och (iii) användningen av språket är en social process. Den centrala frågeställningen som diskuterades i föreläsningarna var: Hur skall vi utifrån en empiristisk syn på språket förstå mening och kommunikation? Quine var den förste att på ett helt explicit sätt formulera denna problemställning. (shrink)

Building on the multivalent meanings of the Arabo- Persian tarjama (‘to interpret’, ‘to translate’, ‘to narrate’), this essay argues for the relevance of Qur’ānic inimitability (i'jāz) to contemporary translation theory. I examine how the translation of Arabic rhetorical theory ('ilm al-balāgha) into Persian inaugurated new trends within the study of literary meaning. Finally, I show how Islamic aesthetics conceptualizes the translatability of literary texts along lines kindred to Walter Benjamin. -/- .

Alice encounters at least three distinct problems in her struggles to understand and navigate Wonderland. The first arises when she attempts to predict what will happen in Wonderland based on what she has experienced outside of Wonderland. In many cases, this proves difficult -- she fails to predict that babies might turn into pigs, that a grin could survive without a cat or that playing cards could hold criminal trials. Alice's second problem involves her efforts to figure out the basic (...) nature of Wonderland. So, for example, there is nothing Alice could observe that would allow her to prove whether Wonderland is simply a dream. The final problem is manifested by Alice's attempts to understand what the various residents of Wonderland mean when they speak to her. In Wonderland, "mock turtles" are real creatures and people go places with a "porpoise" (and not a purpose). All three of these problems concern Alice's attempts to infer information about unobserved events or objects from those she has observed. In philosophical terms, they all involve *induction*. -/- In this essay, I will show how Alice's experiences can be used to clarify the relation between three more general problems related to induction. The first problem, which concerns our justification for beliefs about the future, is an instance of David Hume's classic *problem of induction*. Most of us believe that rabbits will not start talking tomorrow -- the problem of induction challenges us to justify this belief. Even if we manage to solve Hume's puzzle, however, we are left with what W.V.O. Quine calls the problems of *underdetermination *and *indeterminacy.* The former problem asks us to explain how we can determine *what the world is really like *based on *everything that could be observed about the world. *So, for example, it seems plausible that nothing that Alice could observe would allow her to determine whether eating mushrooms causes her to grow or the rest of the world to shrink. The latter problem, which might remain even if resolve the first two, casts doubt on our capacity to determine *what a certain person means *based on *which words that person uses.* This problem is epitomized in the Queen's interpretation of the Knave's letter. The obstacles that Alice faces in getting around Wonderland are thus, in an important sense, the same types of obstacles we face in our own attempts to understand the world. Her successes and failures should therefore be of real interest. (shrink)

This has been made available gratis by the publisher. -/- This piece gives the raison d'etre for the development of the converters mentioned in the title. Three reasons are given, one linguistic, one philosophical, and one practical. It is suggested that at least /two/ independent converters are needed. -/- This piece ties together the extended paper "Abstracts from Logical Form I/II," and the short piece providing the comprehensive theory alluded to in the abstract of that extended paper in "Pragmatics, Montague, (...) and 'Abstracts from Logical Form'" by motivating the entire project from beginning to end. (shrink)

According to the orthodox account of meaning and translation in the literature, meaning is a property of expressions of a language, and translation is a matching of synonymous expressions across languages. This linguistic account of translation gives rise to well-known skeptical conclusions about translation, objectivity, meaning and truth, but it does not conform to our best translational practices. In contrast, I argue for a textual account of meaning based on the concept of a TEXT-TYPE that does conform to our best (...) translational practices. With their semantic function in view, text-types are Archimedean points for their respective disciplines. The text-type of philosophy is no exception. Culture-transcendent conceptual analysis can proceed on firm footing without having to deny the reality of radical cultural and linguistic difference by treating components of text-types as the concepts to be analyzed. Analyses of central philosophical concepts are provided as a means of adjudicating philosophical controversy. (shrink)

This book is a translation of W.V. Quine's Kant Lectures, given as a series at Stanford University in 1980. It provide a short and useful summary of Quine's philosophy. There are four lectures altogether: I. Prolegomena: Mind and its Place in Nature; II. Endolegomena: From Ostension to Quantification; III. Endolegomena loipa: The forked animal; and IV. Epilegomena: What's It all About? The Kant Lectures have been published to date only in Italian and German translation. The present book is filled out (...) with the translator's critical Introduction, "The esoteric Quine?" a bibliography based on Quine's sources, and an Index for the volume. (shrink)

This is the Introduction to my translation of Quine's Kant Lectures. Part of my interpretation is that an "esoteric doctrine" in involved in Quine's distinctive semantic claims: his skepticism of the credulity of non-expert evaluation of discourse and theory.

I argue that quine's thesis of the indeterminacy of radical translation is incorrect. the argument exploits the connections between quine's thesis and common sense notions regarding belief. a simple model of belief, taking beliefs to be sets of brain states, is used to give a rigorous restatement of quine's thesis. it is then argued that our need to project the actions of other people from their professions of belief would make the situation quine describes unstable, since persons in that situation (...) would make less accurate predictions of actions than would persons not so situated. (shrink)

Quine’s thesis of the indeterminacy of translation has puzzled the philosophical community for several decades. It is unquestionably among the best known and most disputed theses in contemporary philosophy. Quine’s classical argument for the indeterminacy thesis, in his seminal work Word and Object, has even been described by Putnam as “what may well be the most fascinating and the most discussed philosophical argument since Kant’s Transcendental Deduction of the Categories” (Putnam, 1975a: p. 159).

In this paper it is argued that the concept of translation failure involved in Kuhn's thesis of incommensurability is distinct from that of translational indeterminacy in Quine's sense. At most, Kuhnian incommensurability constitutes a weak form of indeterminacy, quite distinct from Quine's. There remains, however, a convergence between the two views of translation, namely, that there is no single adequate translation between languages.

The dominance of Augustine of Hippo in philosophy during the second quarter of the fourteenth century is testified to by three evidences: (1) the wide use of quotations from his works, (2) the flourishing of commentaries on them, especially at Oxford, as reconstructed by William J. Courtenay; (3) the historical-critical treatment of the writings of the Fathers, of the theological and philosophical auctoritates, and of contemporary Scholastic authors at Paris by the Augustinians, as reconstructed by Onorato Grassi. In this article, (...) I focus on the second kind of evidence, taking into account some commentaries on Augustine’s De civitate Dei, namely those of Nicholas Trevet and Thomas Waleys in the English area, and that Francis of Meyronnes in the French area. These commentaries became the basis for Raoul de Presles’s translation of Augustine’s work into Middle French. Moreover, I analyze books 1–5 of Raoul’s translation, showing that it was by no means accidental to his intellectual endeavors and that Raoul employed innovative, Humanist techniques of translation, and shedding light on the comparison of Charles V of France to Charlemagne in the rediscovery of the Augustinian corpus. (shrink)

I raise a worry that Shashi Tharoor’s criticism that “much of Narayan’s prose reads like a translation” is inconsistent with his criticism “the ABC of bad writing – archaisms, banalities and cliches – abounded” because these things tend to be worded in a way that exploits local linguistic features, such as alliteration, making translation difficult. I also flag another inconsistency worry, but earlier in this paper.

This paper responds to Shashi Tharoor’s criticism that “much of Narayan’s prose reads like a translation.” He does not name any writers in another language to back up his claim and without doing so there is an explanation for his impression, but one which leaves it looking misleading.

El presente escrito pretende ser una mirada a algunas visiones —antiguas y contemporáneas— en torno al modo en que los traductores reflexionan y enfrentan las traslaciones de la literatura clásica griega. De esta manera, estos pensamientos y proyecciones van desde los primeros escritos sobre la traducción con autores como Livio Andrónico, Cicerón o San Jerónimo, hasta traductores o traductólogos contemporáneos como Nord o Grammatico, quienes tienen en común la labor de traernos los textos clásicos —escritos en lengua griega— de Homero, (...) Heráclito, San Pablo, etc. (shrink)

Title in English: «The Questions of What and How in Giuseppina Grammatico». Abstract: This work is intended to be an analysis of Giuseppina Grammatico’s main question: What is a σύναψις? This question, which is part of her text called The Sýnapsis Silence-Word in the Fragments of Heraclitus (1999), has been visited and analyzed through three of the subtitles of that work: 1) What is a σύναψις? 2) The question of How, and 3) The question of What. All this, in order (...) to analyze what is the Grammatico’s understanding of Sýnapsis and how it acts in the connection between silence and word as part of the Logos. (shrink)

Title: «The Questions of What and How in Giuseppina Grammatico». Abstract: This work is intended to be an analysis of Giuseppina Grammatico’s main question: What is a σύναψις? This question, which is part of her text called The Sýnapsis Silence-Word in the Fragments of Heraclitus (1999), has been visited and analyzed through three of the subtitles of that work: 1) What is a σύναψις? 2) The question of How, and 3) The question of What. All this, in order to analyze (...) what is the Grammatico’s understanding of Sýnapsis and how it acts in the connection between silence and word as part of the Logos. -/- Este trabajo consiste en un análisis de la pregunta de Giuseppina Grammatico: ¿Qué es una σύναψις? Esta interrogante, que surge en su texto La σύναψις silencio-palabra en Heráclito (1999), ha sido revisada y analizada a través de tres de los subtítulos de dicha obra: 1) ¿Qué es una σύναψις? 2) La pregunta por el cómo y 3) La pregunta por el qué. Lo anterior se realizará con el fin de analizar cuál es el entendimiento que Grammatico tiene de la sinapsis y cómo esta actúa en la conexión que se da entre el silencio y la palabra como elementos del Logos. (shrink)

Title: «Messages for the seven churches in the Vulgate's Revelation Book: a functional Greek-Latin translation analysis». Abstract: This paper analyses and describes the potential translation and revision of the three first chapters of the Revelation Book by Saint Jerome, which are part of the Vulgate. The present analysis has been carried out as per the functionalist theory with a focus on the skopos by Nord (1991) through the review of intratextual and extratextual factors of such theory. Additionally, it considers the (...) translation problems and techniques typologies defined and classified by Hurtado (2001). In the light of these postulates, it is considered to carry out a commented translation with a centre on Greek and Latin languages of Late Antiquity with the purpose of following and understanding the translation process developed in a natural way by the Saint. (shrink)

This article shows a selection of Catullus’ homoerotic texts and their translations. Thus, we analyze and introduce part of the Catullus’ sexual source culture, which differs from the current homosexual target culture in order to make these texts and the knowledge therein contained available to the Latin American audience. Our aim is to produce these translations analyzing varied, complex, and vague lexical sources, the differences between the source and target cultures, and other factors that challenge the translator in the realization (...) of his work. (shrink)