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Sometimes the miracle does indeed happen. The first step is the act of “initiative trust” in the “adverse text,” followed by “aggression”; “the second move of the translator is incursive and extractive. Such an understand- ing of language has certainly become problematic in light of a great deal of post-modern criticism, including some feminist literary theory. Harry Zohn New York: However, for certain articles, the author of the article may maintain the copyright in the article.
The English disparate translates the French adjective, but it is disparity that translates the French noun. Nida, From One Language to Another: As Berman demonstrates in reference to a poem by John Donne Berman,the undertaking is more demanding than it may appear. Spotting them is a matter of addressing larger units of signification, of examining their particularities systematically. Theorists of translation almost always situate fidelity in some relation to women, whether by explicit analogy or underly- ing structure of their arguments.
Descriptive Translation Studies and Beyond. Disparities, as we will see later on, occur rather on the broader, stylistic level. Equilibrium can be established through a transaction of exchange “of words, women, and mate- 34 Chamberlain, Gorp, Hendrik van et al.
Only occasionally, as during an asthma attack, do we suddenly become aware sometimes with an excruciating pang of the ongoing process. The metaphors of linguistic difference emerging from the biblical tradi- tion describe the multiplicity of human languages as the result of Gods anger at human arrogance; that we do indidles speak the mythical original language of Eden is, according to the biblical narrative of Babel, a sign of our fallen status.
Perhaps the easiest type of disparity to spot in translated texts is the anachronism or archaism. While transla- tion has long been understood by many translators as a kind of creative labor performed on the texts of others, the Bible has been seen as the exception to this rule; where translators might boast of their quick and agile work on secular texts, biblical translators would speak of their “long, careful labor” and “consciously based their renderings on those of their predecessors.
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 Menard’s project, and that this magical impossibility embodies both the radical potential of the feminist project as well as its political dangerousness.
Or is our work not always already undercut by uninterrogated categories of authority and canonicity?
Presses Universitaires du Septentrion
Remember me on this computer. Among the assumptions governing these theories is the idea that it is within the capacity of languages to evoke infidle responses in two histor- ically infiidles 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.
This is why Milan Kundera frequently tears into his translators. See, as some examples, Phyllis A.
Perhaps infidlfs to the point, will we abandon other, irredeemable texts? Literary talent cannot be taught, even in creative writing programs.
Schocken, The Routledge Encyclopedia of Translation Studies. Gallimard, Translation is often figured as a miraculous event, as with the account of Pentecost and the legends surrounding the creation of the Septuagint; somehow good translation is only made possible through divine intervention. That Sleep of Death. Put off by his repetitive style, they reflexively resort to synonymy. Allen and Unwin,; Nancy A.
Les Belles infidels [c]. It is women becoming authors of the text—not collaborating with the original authors, but becoming authors themselves—that makes everyone from local pastors to conservative biblical scholars to Time maga- zine so nervous. Harvard University, ; repr.
Les belles infidèles | Open Library
He who is insensitive to style has no right to undertake a translation: To whom is our virtue promised? Shuttleworth, Mark, and Moira Cowie.
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Otobiography, Transference, Translation, ed. Most theorizing about biblical translation has emerged within the framework of missionary practice, which historically has been aligned with colonizing and pater- nalistic positions. The biblical culture was also a male-oriented culture, and to try to rewrite the Scriptures in so-called ‘inclusive language’ introduces cultural anachronisms and serious contextual distortions.
Disparities are lrs of an altogether different nature.