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At the same time, it occurs to me that, despite certain rather obvious obstacles, feminist translators’ work can begin to take on the magical impos- sibility of Velles project, and that this magical impossibility embodies both the radical potential of the feminist project as well as its political dangerousness.
Even a critic like Steiner, who sees language as foundationally and perpetually in flux, sees a difference when one is dealing with religious texts, “preserved in a condition of artificial stasis. On Translating Infante’s In- ferno,” Sub-stance lws Petit essai sur la traduction.
Kelly, The True Interpreter: For the word path, eleven chose sentier, six chemin, one cheminer, one piste and two sente.
Georges Mounin. Les Belles Infidèles | Reviewed by Yves Gambier
Will we, in the process, add to the mythological accretions concerning biblical translation—invoking God s intervention as part of our practice, as has been done at other moments of transformative translation? When compared to the original, the bellex demonstrates a lack of linguistic, stylistic and tonal unity, among others.
Nevertheless, since Jerome, the maxim non verbum e verbo, sed sensum exprimere de sensu not word for word, but rather to express the sense from the sense [the meaning] has been the order of the day, and has colored infkdles translations. Essays and Reflections, ed. A cursory list does not do justice to the richness of the struggle to speak about translation; translation is variously described: Ironically, we see the aphorisms “truth” in the practice of its very translation; translating this aphorism is itself an impossibility, as its tight and ifnidles pun gets lost.
How does our practice relate to that of others? Epistemologies and assumptions about human nature also come into play,26 and though these distinctions are rarely rendered explicit in theorizing about the practice of translations and when they are, it is in schematic usually dualistic fashion, they nevertheless play a critical role in the process of thinking about translation.
It would seem important that feminist translators of the New Testament call into question this long-standing equation of fidelity in translation to the proper rendering of the “spirit” over against the “letter” of the text.
This is the ideal.
Translating the Bible is wound up with this same tension, and has been for centuries. It was not enough to open his article with such a characterization, but rather he found it necessary to conclude with yet further references to languages Guarani, Chulupi, Ewe meant to evoke an image of strangeness in the reader Consulted June 30, How and where such breaks occur bflles relative: Harry Zohn New York: All of these metaphors for translation have their alluring qualities, illuminate some as- pect of translation; none speaks of translation in a totalizing fashion.
Gombrich, Art and Illusion. The Renaissance aphorism—traduttore, traditore—ex- presses one position in the discussion, that the person who translates also betrays.
Friedrich Schleiermacher also intuited the notion of disparity. Neither can one go around mixing sartorial styles. Style for the writer, just like color for the painter, is a matter of perspective, vision. Literary talent cannot be taught, even in creative writing programs.
The distinction is vital, and its consequences for the criticism of translations far reaching. Most theorizing about biblical translation has emerged within the framework of missionary practice, which historically has been aligned with colonizing and pater- nalistic positions. Enter the email address you signed up with and we’ll email you a reset link. In this view, there is a kernel of meaning encased within the chaff of expression, and one may easily dispense with the chaff without significant loss.
The simile is that of the open-cast mine left an empty scar in the landscape” The relative effects of such a gesture vary consider- ably, though they are potentially dramatic, particularly in situations where writing the biblical text in the local language becomes the first instance of writing in that culture.
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Lori Chamberlain embraces the idea of the feminist translator as collab- orator. To discuss feminist practice of translation is to raise the fundamental question of feminist authorship and authority. Sanborn, An Inclusive Language Lectionary,” Ecumenism 84 The project is therefore nuanced and delicate, striving not to obscure the nature of the text while at the same time trying not to construct and reify further sexist expectations and assumptions through the use of language that lees, marginalizes, or trivializes women’s lives, agency, and contributions.
One of the remarkable aspects of theoretical discourse concerning trans- lation in the West is its highly gendered character. This is because the literary work transgresses the conventional writing style found in pragmatic texts.
Criticizing Translations: the Notion of Disparity | Jean Delisle –
Geoorges might also note that, as we enter into this discussion, more women are feeling more asthmatic than ever before. Among the assumptions infiddles these theories is the idea that it is within the capacity of languages to evoke equivalent responses in two histor- ically and culturally divergent contexts, and that the purpose of translation is to cause the reader in the second setting to respond as the reader in the first setting would have.
I have interfered to remove his obscurity and sometimes to better his matter much of mine own devising. Is our feminist practice of translation guaranteed to produce a text that points ever closer to, attains to, a truth of translation? Merriam-Webster Online Dictionary, http: Dictionary of Translation Studies. How do we interact with the discourse of translation already in place?
To break form is to break style; to break style is to denature a piece of writing. Fourth Edition consulted June 6, Precisely speaking, this is not a stylistic error, although in many pseudo-translations, authors have been known to fabricate disparities to trick their readers into believing they are reading a infidlea Toury, Sri Lankan writer Ranjini Obeyesekere captures the experience of the writer-in-exile in the metaphor of translation- as-natural-as-breathing.
For an evocative discussion of the mouhin in which such historical work might fruitfully move, see V. The restoration of jnfidles is a responsible and faithful gesture, Steiner argues, as ethical as it is economically necessary.