The philosophy of translation
by TIM CRANE
This extraordinary book, a huge dictionary of philosophical terms from many languages, is a translation of Vocabulaire européen des philosophies: Dictionnaire des intraduisibles, originally published in 2004, the brainchild of the French philosopher Barbara Cassin. If the original project was paradoxical, then the present version is doubly so: not just a dictionary of untranslatable words, but a translation of that dictionary. Rather than despair at the self-undermining self-referentiality of the whole idea, the editors rejoice in it. Indeed, moving the word “untranslatable” to the beginning of the English title proudly asserts the paradox even more forcefully than the original French title does, and forms what the English-language editor Emily Apter calls “an organising principle of the entire project”.
More here:
http://www.the-tls.co.uk/tls/public/article1512220.ece
Showing posts with label Heidegger. Show all posts
Showing posts with label Heidegger. Show all posts
New book: Die Latinisierung des Griechischen. Übersetzung, Verstehen und Sprache im Ausgang von Martin Heidegger und Hans-Georg Gadamer.
Kosmas Raspitsos, Die Latinisierung des Griechischen. Übersetzung, Verstehen und Sprache im Ausgang von Martin Heidegger und Hans-Georg Gadamer.
Epistemata Philosphie 531 € 36,00
ISBN: 978-3-8260-5128-9
Reihen Nr: EpiP
Band Nr: 531
Erscheinungsahr: 2013
Seitenanzahl: 230
Sprache: deutsch
Kurzinhalt: Welche Verwandlung erfährt das Denken der Griechen durch seine Übersetzung in die lateinische Sprache, in die Welt und in die Kultur der Römer? Martin Heidegger charakterisierte diese Latinisierung als Entfremdung der griechischen Philosophie. Reichen die Folgen dieser Umformung bis heutzutage und ist es eigentlich nicht mehr möglich, die Grundbegriffe der griechischen Philosophen angemessen zu verstehen? Das vorliegende Buch versucht mit Heidegger, aber gleichzeitig anders als bei ihm, eine Antwort auf diese Aporie zu geben. Dabei wird auch das Werk Hans-Georg Gadamers herangezogen. Das Ergebnis dürfte vielleicht etwas mehr Licht in die Interpretation der beiden Philosophen werfen, in die eigentümliche Beschaffenheit der philosophischen Sprache und auch in die Diskussion über die Probleme des Übersetzens, des Verstehens und der Sprache, d. h. über zentrale Fragen der philosophischen Hermeneutik.
Der Autor Kosmas Raspitsos hat Philosophie, Germanistik und Übersetzungswissenschaft in Athen, Berlin und Freiburg i.Br. (Promotion) studiert. Außer seinen Forschungsschwerpunkten in Hermeneutik, antiker Philosophie und moderner Vernunftkritik übersetzt er philosophische und literarische Texte.
Epistemata Philosphie 531 € 36,00
ISBN: 978-3-8260-5128-9
Reihen Nr: EpiP
Band Nr: 531
Erscheinungsahr: 2013
Seitenanzahl: 230
Sprache: deutsch
Kurzinhalt: Welche Verwandlung erfährt das Denken der Griechen durch seine Übersetzung in die lateinische Sprache, in die Welt und in die Kultur der Römer? Martin Heidegger charakterisierte diese Latinisierung als Entfremdung der griechischen Philosophie. Reichen die Folgen dieser Umformung bis heutzutage und ist es eigentlich nicht mehr möglich, die Grundbegriffe der griechischen Philosophen angemessen zu verstehen? Das vorliegende Buch versucht mit Heidegger, aber gleichzeitig anders als bei ihm, eine Antwort auf diese Aporie zu geben. Dabei wird auch das Werk Hans-Georg Gadamers herangezogen. Das Ergebnis dürfte vielleicht etwas mehr Licht in die Interpretation der beiden Philosophen werfen, in die eigentümliche Beschaffenheit der philosophischen Sprache und auch in die Diskussion über die Probleme des Übersetzens, des Verstehens und der Sprache, d. h. über zentrale Fragen der philosophischen Hermeneutik.
Der Autor Kosmas Raspitsos hat Philosophie, Germanistik und Übersetzungswissenschaft in Athen, Berlin und Freiburg i.Br. (Promotion) studiert. Außer seinen Forschungsschwerpunkten in Hermeneutik, antiker Philosophie und moderner Vernunftkritik übersetzt er philosophische und literarische Texte.
Review: The Truth (and Untruth) of Language: Heidegger, Ricoeur and Derrida on Disclosure and Displacement
Gert-Jan van der Heiden, The Truth (and Untruth) of Language: Heidegger, Ricoeur and Derrida on Disclosure and Displacement, Duquesne University Press, 2010, 296pp, $25.00 (pbk), ISBN 9780820704340.
Reviewed by Karl Simms, University of Liverpool
Van der Heiden's project is deceptively modest: to understand how Heidegger, Ricoeur and Derrida address poetic language and truth through the twin concepts of disclosure and displacement. This, of course, already presupposes much: that truth is to be found in poetic language rather than any other sort (scientific, propositional, etc.), and that the concepts of disclosure and displacement are central to discerning a certain commonality of purpose between these three thinkers.
Van der Heiden's book is organised into four principal chapters: 'Heidegger on Disclosure and Language', 'The Transference of Writing', 'Inventions of Metaphor', and 'Mimesis in Myth and Translation'. In the first, he reminds us that for Heidegger, Being arrives to Dasein in a state of unconcealedness (alētheia), but that metaphysics from Plato on has veiled the way whereby Being brings its unconcealedness with it. In Sein und Zeit, the 'fundamental phenomenon of truth' is 'the disclosedness of Dasein' (p. 46), and on this rests a conception of language that is 'apophantic', which is to say, it reveals beings (to themselves), rather than representing the world. This apophantic, or showing, character of language is dependent on Dasein's disclosedness. In his later work, Heidegger turns towards the essence of language and in so doing sees language as the origin of disclosure itself, rather than being derivative of it. Along the way, Heidegger rejects the project (associated with Frege and the analytic tradition) of producing an unambiguous computable metalanguage: such a metalanguage by definition cannot find truth as disclosure within the heart of language itself, as a lived experience. By the same token Heidegger also rejects everyday speaking which, through its forgetting of the originarily authentic in its adoption of cliché and idle talk, does not bring language to language itself. This bringing of language to language can only be achieved, according to Heidegger, through poetic language, leading him to readings of Stefan George and Hölderlin as exemplars of poets who unconceal the essence of language to beings. Heidegger thus privileges Ereignis, the event whereby the appropriate word is said in poetry as an unconcealment of truth and reality. The essence of language is this poetic Sage, saying.
This leads Heidegger to a dismissal of writing as a displacement of this Sage, a displacement which conceals the essence of language. Thus disclosure and displacement are the two opposing poles which delimit the field of Heidegger's enquiry into language: disclosure as the unconcealment of language's essence and displacement as its concealment. It is at this point that van der Heiden sees Ricoeur and Derrida as engaging with Heidegger, both in accepting his premises regarding the alētheic nature of language, and in rejecting the opposition he establishes between writing and authentic saying. Ricoeur, we recall, appropriates and radicalises Gadamer's notion of distanciation. For Ricoeur, writing entails a fourfold distanciation. Firstly, it partakes of the distanciation common to any form of discourse, that between event and signification. What a piece of discourse means can always in principle be distanced from the event of its being articulated: I can have a conversation on a certain topic one day and tell a third party about it on another day. The second form of distanciation is peculiar to writing, in that a written text may be distanced from its explicit addressee, if it has one: 'the text addresses everyone who can read' (p.79). Thirdly, writing distances from the world, insofar as in hearing speech I understand meaning directly, whereas writing draws attention to its structure, form, genre and so on. What is significant about this for Ricoeur is that through this suspension of the world, written text is able to present an imaginary or fictive world: fiction refigures and redescribes the world we inhabit (it is not clear from Ricoeur's account, or from van der Heiden's summary of it, why the stories produced by oral cultures do not enjoy the same privilege). And fourthly, writing distances self from self, as when we 'lose ourselves' in a book. Contrary to Gadamer, who held that we impose our Vor-urteile (pre-judgements or prejudices) on texts, for Ricoeur we expose ourselves to texts. Texts increase the interpreter's understanding of the world while exposing his or her illusions.
More here.
Reviewed by Karl Simms, University of Liverpool
Van der Heiden's project is deceptively modest: to understand how Heidegger, Ricoeur and Derrida address poetic language and truth through the twin concepts of disclosure and displacement. This, of course, already presupposes much: that truth is to be found in poetic language rather than any other sort (scientific, propositional, etc.), and that the concepts of disclosure and displacement are central to discerning a certain commonality of purpose between these three thinkers.
Van der Heiden's book is organised into four principal chapters: 'Heidegger on Disclosure and Language', 'The Transference of Writing', 'Inventions of Metaphor', and 'Mimesis in Myth and Translation'. In the first, he reminds us that for Heidegger, Being arrives to Dasein in a state of unconcealedness (alētheia), but that metaphysics from Plato on has veiled the way whereby Being brings its unconcealedness with it. In Sein und Zeit, the 'fundamental phenomenon of truth' is 'the disclosedness of Dasein' (p. 46), and on this rests a conception of language that is 'apophantic', which is to say, it reveals beings (to themselves), rather than representing the world. This apophantic, or showing, character of language is dependent on Dasein's disclosedness. In his later work, Heidegger turns towards the essence of language and in so doing sees language as the origin of disclosure itself, rather than being derivative of it. Along the way, Heidegger rejects the project (associated with Frege and the analytic tradition) of producing an unambiguous computable metalanguage: such a metalanguage by definition cannot find truth as disclosure within the heart of language itself, as a lived experience. By the same token Heidegger also rejects everyday speaking which, through its forgetting of the originarily authentic in its adoption of cliché and idle talk, does not bring language to language itself. This bringing of language to language can only be achieved, according to Heidegger, through poetic language, leading him to readings of Stefan George and Hölderlin as exemplars of poets who unconceal the essence of language to beings. Heidegger thus privileges Ereignis, the event whereby the appropriate word is said in poetry as an unconcealment of truth and reality. The essence of language is this poetic Sage, saying.
This leads Heidegger to a dismissal of writing as a displacement of this Sage, a displacement which conceals the essence of language. Thus disclosure and displacement are the two opposing poles which delimit the field of Heidegger's enquiry into language: disclosure as the unconcealment of language's essence and displacement as its concealment. It is at this point that van der Heiden sees Ricoeur and Derrida as engaging with Heidegger, both in accepting his premises regarding the alētheic nature of language, and in rejecting the opposition he establishes between writing and authentic saying. Ricoeur, we recall, appropriates and radicalises Gadamer's notion of distanciation. For Ricoeur, writing entails a fourfold distanciation. Firstly, it partakes of the distanciation common to any form of discourse, that between event and signification. What a piece of discourse means can always in principle be distanced from the event of its being articulated: I can have a conversation on a certain topic one day and tell a third party about it on another day. The second form of distanciation is peculiar to writing, in that a written text may be distanced from its explicit addressee, if it has one: 'the text addresses everyone who can read' (p.79). Thirdly, writing distances from the world, insofar as in hearing speech I understand meaning directly, whereas writing draws attention to its structure, form, genre and so on. What is significant about this for Ricoeur is that through this suspension of the world, written text is able to present an imaginary or fictive world: fiction refigures and redescribes the world we inhabit (it is not clear from Ricoeur's account, or from van der Heiden's summary of it, why the stories produced by oral cultures do not enjoy the same privilege). And fourthly, writing distances self from self, as when we 'lose ourselves' in a book. Contrary to Gadamer, who held that we impose our Vor-urteile (pre-judgements or prejudices) on texts, for Ricoeur we expose ourselves to texts. Texts increase the interpreter's understanding of the world while exposing his or her illusions.
More here.
Book: The Truth (and Untruth) of Language
The Truth (and Untruth) of Language
Heidegger, Ricoeur, and Derrida on Disclosure and Displacement
By Gert-Jan van der Heiden
$25.00 paper
ISBN: 978-0-8207-0434-0
300 pages
Book Information
Throughout the history of philosophy, the truth of language has often been considered from the perspective of the distinction between language that serves the transparency and univocality to which philosophy strives and language that threatens this goal. Linguistic phenomena such as writing, metaphor, and poetic mimesis are often considered examples of the latter form, and as a result, treacherous to truth; they would exemplify the “seduction of language,” as Husserl beautifully called it. Against this background, it is remarkable that contemporary hermeneutics often inquires into the relation between truth and language by taking these seductive forms of language as a point of departure. Contemporary hermeneutics does so in order to provide a new understanding of truth and untruth in relation to language.
In this study, Gert-Jan van der Heiden shows that this hermeneutic understanding of the relation between truth, untruth, and language can be clarified by inquiring into the meaning of two notions: disclosure and displacement. Unconcealment and hiding, truth and untruth, disclosure and displacement are the key notions to understanding the various conceptions of language in contemporary approaches to hermeneutics in continental philosophy. By painting a picture of the different meanings of these concepts in the work of Heidegger, Ricoeur, and Derrida, illuminating the differences and affinities of their respective projects, he finds an original way of showing how these three thinkers mutually discuss the relation between truth and language.
The Truth (and Untruth) of Language also confirms Heidegger’s continued influence in contemporary debates by tracing the influence of his account of the disclosure and displacement of language in the reigning schools of hermeneutical thought in continental philosophy. As a result, he offers a clear account of the comparison between hermeneutics and deconstruction by elucidating Ricoeur and Derrida’s shared resource of Heidegger’s project.
“Van der Heiden clearly locates the problem of language around its double ability to disclose the essence of things and displace the essence of things. No one has penetrated the Heidegger hinge between Ricoeur and Derrida as much as van der Heiden has.” — Leonard Lawlor, Edwin Erie Sparks Professor of Philosophy, Penn State University
Author Information
GERT-JAN VAN DER HEIDEN is assistant professor at the Faculty of Philosophy of the Radboud University Nijmegen (the Netherlands) and holds doctoral degrees in both mathematics and philosophy. He has previously published journal articles in Philosophy Today, Symposium, and International Journal for Philosophy and Theology.
Book Reviews
Van der Heiden clearly locates the problem of language around its double ability to disclose the essence of things and displace the essence of things . . . No one has penetrated the Heidegger hinge between Ricoeur and Derrida as much as van der Heiden has.” — Leonard Lawlor, Edwin Erie Sparks Professor of Philosophy, Penn State University
Heidegger, Ricoeur, and Derrida on Disclosure and Displacement
By Gert-Jan van der Heiden
$25.00 paper
ISBN: 978-0-8207-0434-0
300 pages
Book Information
Throughout the history of philosophy, the truth of language has often been considered from the perspective of the distinction between language that serves the transparency and univocality to which philosophy strives and language that threatens this goal. Linguistic phenomena such as writing, metaphor, and poetic mimesis are often considered examples of the latter form, and as a result, treacherous to truth; they would exemplify the “seduction of language,” as Husserl beautifully called it. Against this background, it is remarkable that contemporary hermeneutics often inquires into the relation between truth and language by taking these seductive forms of language as a point of departure. Contemporary hermeneutics does so in order to provide a new understanding of truth and untruth in relation to language.
In this study, Gert-Jan van der Heiden shows that this hermeneutic understanding of the relation between truth, untruth, and language can be clarified by inquiring into the meaning of two notions: disclosure and displacement. Unconcealment and hiding, truth and untruth, disclosure and displacement are the key notions to understanding the various conceptions of language in contemporary approaches to hermeneutics in continental philosophy. By painting a picture of the different meanings of these concepts in the work of Heidegger, Ricoeur, and Derrida, illuminating the differences and affinities of their respective projects, he finds an original way of showing how these three thinkers mutually discuss the relation between truth and language.
The Truth (and Untruth) of Language also confirms Heidegger’s continued influence in contemporary debates by tracing the influence of his account of the disclosure and displacement of language in the reigning schools of hermeneutical thought in continental philosophy. As a result, he offers a clear account of the comparison between hermeneutics and deconstruction by elucidating Ricoeur and Derrida’s shared resource of Heidegger’s project.
“Van der Heiden clearly locates the problem of language around its double ability to disclose the essence of things and displace the essence of things. No one has penetrated the Heidegger hinge between Ricoeur and Derrida as much as van der Heiden has.” — Leonard Lawlor, Edwin Erie Sparks Professor of Philosophy, Penn State University
Author Information
GERT-JAN VAN DER HEIDEN is assistant professor at the Faculty of Philosophy of the Radboud University Nijmegen (the Netherlands) and holds doctoral degrees in both mathematics and philosophy. He has previously published journal articles in Philosophy Today, Symposium, and International Journal for Philosophy and Theology.
Book Reviews
Van der Heiden clearly locates the problem of language around its double ability to disclose the essence of things and displace the essence of things . . . No one has penetrated the Heidegger hinge between Ricoeur and Derrida as much as van der Heiden has.” — Leonard Lawlor, Edwin Erie Sparks Professor of Philosophy, Penn State University
Lectures in Naples
Università di Napoli 'Federico II'
Seminario
Le forme del linguaggio
29 aprile 2010
La traducibilità del linguaggio umano
Prof. Angelo Bottone (Dublino)
Aula Aliotta, ore 12-14
30 aprile 2010
L'intraducibilità del linguaggio animale
Prof. Angelo Bottone (Dublino)
Aula Aliotta, ore 11-13
10 maggio 2010
Prof. L. Begioni (Lille)
La meccanica del linguaggio
Aula Franchini, ore 11-13
Seminario
Le forme del linguaggio
29 aprile 2010
La traducibilità del linguaggio umano
Prof. Angelo Bottone (Dublino)
Aula Aliotta, ore 12-14
30 aprile 2010
L'intraducibilità del linguaggio animale
Prof. Angelo Bottone (Dublino)
Aula Aliotta, ore 11-13
10 maggio 2010
Prof. L. Begioni (Lille)
La meccanica del linguaggio
Aula Franchini, ore 11-13
Conference: Translation and Philosophy
Translation and Philosophy Symposium
University College Dublin
THURSDAY 25TH MARCH:
09:15 – 09:45 Morning Coffee
09:45 – 10:00 Opening remarks
10:00 – 10:45 Prof. Theo Harden (University College Dublin)
The awful German language or: Is ‘Die geistige Entwicklung’ ‘The mental development?’
10:45 – 11:00 Coffee break
11:00 – 12:15 Prof. Daphna Erdinast-Vulcan (University of Haifa)
Reading Oneself in Quotation Marks: At the Crossing of Disciplines
Dr. Emilie Morin (University of York)
Samuel Beckett, Fritz Mauthner and the Impossibility of Memorialisation
12:15 – 13:30 Lunch
13:30 – 14:45 Dr. Angelo Bottone (University College Dublin / Dublin Business School)
Translation and Justice in Paul Ricoeur
Andrew Whitehead (University College Cork)
Translating Ikkyu
Lisa Foran (University College Dublin)
Translation as a Path to the Other: Derrida and Ricoeur
14:45 – 15:00 Coffee break
15:00 – 16:00 David Charlston (University of Manchester)
The Translation of Intentional Ambiguity in Three Translations of Hegel’s Phänomenologie des Geistes Seferin James (University College Dublin)
Identity and the Identical in Heidegger
FRIDAY 26TH MARCH
09:30 – 10:00 Morning Coffee
10:00 – 10:45 Prof. Maeve Cooke (University College Dublin)
Translation as Semantic Renewal
10:45 – 11:00 Coffee break
11:00 – 12:45 Dr. Alena Dvorakova (University College Dublin)
Pleasure in translation: translating Mill's Utilitarianism from English into Czech
Veronica O’Neil (University College Galway)
The Role of Translation and the Task of the Translator
Dr. Sergey Tyulenev (University of Cambridge)
Systemics and Lifeworld of Translation
12:45 – 14:00 Lunch
14:00 – 15:45 Feargus James Denman (Trinity College Dublin)
Language in Pursuit of Philosophic Translations
Dr. Elad Lapidot
Translating Philosophy
Dr. John Kearns (Kazimierz Wielki University)
Philosophies of Translation in the University Curriculum: Proposals for a Critical Translation Pedagogy
15:45 – 16:00 Coffee break
16:00 – 16:45 Prof. Michael Cronin (Dublin City University)
The Spaces of Translation
16:45 – 17:00 Closing remarks
University College Dublin
THURSDAY 25TH MARCH:
09:15 – 09:45 Morning Coffee
09:45 – 10:00 Opening remarks
10:00 – 10:45 Prof. Theo Harden (University College Dublin)
The awful German language or: Is ‘Die geistige Entwicklung’ ‘The mental development?’
10:45 – 11:00 Coffee break
11:00 – 12:15 Prof. Daphna Erdinast-Vulcan (University of Haifa)
Reading Oneself in Quotation Marks: At the Crossing of Disciplines
Dr. Emilie Morin (University of York)
Samuel Beckett, Fritz Mauthner and the Impossibility of Memorialisation
12:15 – 13:30 Lunch
13:30 – 14:45 Dr. Angelo Bottone (University College Dublin / Dublin Business School)
Translation and Justice in Paul Ricoeur
Andrew Whitehead (University College Cork)
Translating Ikkyu
Lisa Foran (University College Dublin)
Translation as a Path to the Other: Derrida and Ricoeur
14:45 – 15:00 Coffee break
15:00 – 16:00 David Charlston (University of Manchester)
The Translation of Intentional Ambiguity in Three Translations of Hegel’s Phänomenologie des Geistes Seferin James (University College Dublin)
Identity and the Identical in Heidegger
FRIDAY 26TH MARCH
09:30 – 10:00 Morning Coffee
10:00 – 10:45 Prof. Maeve Cooke (University College Dublin)
Translation as Semantic Renewal
10:45 – 11:00 Coffee break
11:00 – 12:45 Dr. Alena Dvorakova (University College Dublin)
Pleasure in translation: translating Mill's Utilitarianism from English into Czech
Veronica O’Neil (University College Galway)
The Role of Translation and the Task of the Translator
Dr. Sergey Tyulenev (University of Cambridge)
Systemics and Lifeworld of Translation
12:45 – 14:00 Lunch
14:00 – 15:45 Feargus James Denman (Trinity College Dublin)
Language in Pursuit of Philosophic Translations
Dr. Elad Lapidot
Translating Philosophy
Dr. John Kearns (Kazimierz Wielki University)
Philosophies of Translation in the University Curriculum: Proposals for a Critical Translation Pedagogy
15:45 – 16:00 Coffee break
16:00 – 16:45 Prof. Michael Cronin (Dublin City University)
The Spaces of Translation
16:45 – 17:00 Closing remarks
Article: Felix Christen, Verhältnisse. Heideggers „Bemerkung zum Übersetzen“
Felix Christen: Verhältnisse. Heideggers „Bemerkung zum Übersetzen“
in: Variations, Literaturzeitschrift der Universität Zürich, Translatio (16), pp. 119-130.
Martin Heidegger entwirft inmitten seiner Vorlesung vom Sommersemester 1942 eine Übersetzungstheorie. Diese „Bemerkung zum Übersetzen“ stellt eine philologische Weise der Übersetzung infrage, welche sich nur an Wörterbüchern orientiert, indem Heidegger auf die Bedingungen der Erstellung eines Wörterbuchs hinweist. Zugleich impliziert die „Bemerkung zum Übersetzen“ im Zusammenhang der Vorlesung ein Denken, das die fremde Sprache der eigenen unterordnet und so das Verhältnis zum Fremden als ethischen Grund der Übersetzung vergisst.
Here.
in: Variations, Literaturzeitschrift der Universität Zürich, Translatio (16), pp. 119-130.
Martin Heidegger entwirft inmitten seiner Vorlesung vom Sommersemester 1942 eine Übersetzungstheorie. Diese „Bemerkung zum Übersetzen“ stellt eine philologische Weise der Übersetzung infrage, welche sich nur an Wörterbüchern orientiert, indem Heidegger auf die Bedingungen der Erstellung eines Wörterbuchs hinweist. Zugleich impliziert die „Bemerkung zum Übersetzen“ im Zusammenhang der Vorlesung ein Denken, das die fremde Sprache der eigenen unterordnet und so das Verhältnis zum Fremden als ethischen Grund der Übersetzung vergisst.
Here.
Book: Gino Giometti Martin Heidegger. Filosofia della traduzione
Gino Giometti
Martin Heidegger. Filosofia della traduzione
Che nell’opera di Heidegger vi fossero spunti importanti di una riflessione sulla traduzione era noto; ma che proprio la traduzione potesse fornire la chiave per un confronto decisivo con tutto il suo pensiero, che – come suggerisce senza riserve il titolo – la filosofia di Heidegger fosse essenzialmente una teoria della traduzione, ecco una tesi davvero innovativa nella già troppo vasta letteratura heideggeriana.
Giometti non si limiterà, però, ad argomentare con rigore e intelligenza queste tesi; egli esamina la stessa prassi della traduzione in Heidegger, le sue tanto discusse traduzioni dai greci per scorgervi il luogo in cui il pensiero del filosofo trova il suo limite e, insieme, il suo compimento e dice ciò che non avrebbe altrimenti potuto dire. E, in questo punto in cui teoria e prassi conducono nel concetto estremo di “uso”, comincia a poco a poco a delinearsi la figura di un’altra lingua, la “lingua in cui l’occidente si traduce” nel suo incessante corpo a corpo con le proprie origini e la propria fine.
Indice: 1. Il problema della traduzione (gli scritti fra il 1941 e il 1946) - 2. Essere e tempo. La tradizione come ripetizione - 3. Hölderlin. La ripetizione come accadimento linguistico - 4. La tradizione come «Zwiesprache» - 5. Interlingua e Uso - Bibliografia
Here.
Martin Heidegger. Filosofia della traduzione
Che nell’opera di Heidegger vi fossero spunti importanti di una riflessione sulla traduzione era noto; ma che proprio la traduzione potesse fornire la chiave per un confronto decisivo con tutto il suo pensiero, che – come suggerisce senza riserve il titolo – la filosofia di Heidegger fosse essenzialmente una teoria della traduzione, ecco una tesi davvero innovativa nella già troppo vasta letteratura heideggeriana.
Giometti non si limiterà, però, ad argomentare con rigore e intelligenza queste tesi; egli esamina la stessa prassi della traduzione in Heidegger, le sue tanto discusse traduzioni dai greci per scorgervi il luogo in cui il pensiero del filosofo trova il suo limite e, insieme, il suo compimento e dice ciò che non avrebbe altrimenti potuto dire. E, in questo punto in cui teoria e prassi conducono nel concetto estremo di “uso”, comincia a poco a poco a delinearsi la figura di un’altra lingua, la “lingua in cui l’occidente si traduce” nel suo incessante corpo a corpo con le proprie origini e la propria fine.
Indice: 1. Il problema della traduzione (gli scritti fra il 1941 e il 1946) - 2. Essere e tempo. La tradizione come ripetizione - 3. Hölderlin. La ripetizione come accadimento linguistico - 4. La tradizione come «Zwiesprache» - 5. Interlingua e Uso - Bibliografia
Here.
Book: Miles Groth, Translating Heidegger
Miles Groth, Translating Heidegger
Despite the great influence of Martin Heidegger on the development of 20th-century philosophy, a complete understanding of his thought is difficult to achieve if one relies solely on English translations of his works. Since Gilbert Ryle misjudged his work in a 1929 review of Sein und Zeit Heidegger’s philosophy has remained an enigma to many scholars who cannot read the original German texts. Miles Groth addresses this important issue in this illuminating work.
The main cause of misunderstanding Heidegger, says Groth, is that translators have not achieved clarity about such fundamental words as Sein, Seiende, Dasein, and Existenz, an understanding of which is crucial to gaining access to Heidegger’s way of thought. Adding to the complexity of this problem is Heidegger’s own seminal interest in the philosophical implications of translation. A basic theme of his philosophy is that key words from the ancient Greek tradition were mistranslated, first into Latin and then into modern European languages, with the result that the thought of the Pre-Socratics and the classic Greek philosophers has been obscured for two millennia. Heidegger argued that these early mistranslations of fundamental Greek words launched Western philosophy in a direction it need never have taken.
Groth examines both the history of the first English translations of Heidegger’s works and Heidegger’s philosophy of translation, revealing that there is a coherent philosophy of translation in Heidegger’s texts. The book not only articulates the elements of this theory of translation chronologically and thematically, but also shows it at work in Heidegger’s meticulous and radical translation of Parmenides, Fragment VI, in What Is Called Thinking? Translating Heidegger concludes with a complete research bibliography of English translations of Heidegger.
This unique study makes an original contribution to Heidegger scholarship as well as the philosophy of language.
Book Binding: Hardcover
Pages: 314
ISBN: 978-1-59102-100-1
Shipping Weight: 2lbs
Miles Groth (Staten Island, NY) is chair of the psychology department, associate professor of psychology, and director of the honors program at Wagner College. Dr. Groth is also an existential psychoanalyst and the author of Preparatory Thinking in Heidegger’s Teaching and The Voice That Thinks: Heidegger Studies.
More details here.
Despite the great influence of Martin Heidegger on the development of 20th-century philosophy, a complete understanding of his thought is difficult to achieve if one relies solely on English translations of his works. Since Gilbert Ryle misjudged his work in a 1929 review of Sein und Zeit Heidegger’s philosophy has remained an enigma to many scholars who cannot read the original German texts. Miles Groth addresses this important issue in this illuminating work.
The main cause of misunderstanding Heidegger, says Groth, is that translators have not achieved clarity about such fundamental words as Sein, Seiende, Dasein, and Existenz, an understanding of which is crucial to gaining access to Heidegger’s way of thought. Adding to the complexity of this problem is Heidegger’s own seminal interest in the philosophical implications of translation. A basic theme of his philosophy is that key words from the ancient Greek tradition were mistranslated, first into Latin and then into modern European languages, with the result that the thought of the Pre-Socratics and the classic Greek philosophers has been obscured for two millennia. Heidegger argued that these early mistranslations of fundamental Greek words launched Western philosophy in a direction it need never have taken.
Groth examines both the history of the first English translations of Heidegger’s works and Heidegger’s philosophy of translation, revealing that there is a coherent philosophy of translation in Heidegger’s texts. The book not only articulates the elements of this theory of translation chronologically and thematically, but also shows it at work in Heidegger’s meticulous and radical translation of Parmenides, Fragment VI, in What Is Called Thinking? Translating Heidegger concludes with a complete research bibliography of English translations of Heidegger.
This unique study makes an original contribution to Heidegger scholarship as well as the philosophy of language.
Book Binding: Hardcover
Pages: 314
ISBN: 978-1-59102-100-1
Shipping Weight: 2lbs
Miles Groth (Staten Island, NY) is chair of the psychology department, associate professor of psychology, and director of the honors program at Wagner College. Dr. Groth is also an existential psychoanalyst and the author of Preparatory Thinking in Heidegger’s Teaching and The Voice That Thinks: Heidegger Studies.
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Article: Andrew Haas, Gewalt and Metalēpsis: On Heidegger and the Greeks.
Andrew Haas
Gewalt and Metalēpsis: On Heidegger and the Greeks
Résumé
Cet article cherche à interroger Heidegger en tant que traducteur. Nous montrons d’abord que le refus de traduire hypokeimenon par subiectum rend possible une onto-héno-chrono-phénoménologie de la choséité de la chose comme constance. Ensuite, nous démontrons que la tentative visant à penser la transformation de l’alētheia ne peut éviter la traduction et toutes ses violences. Enfin, nous faisons retour aux Grecs en vue de penser la traduction comme metalēpsis, de réinterpréter la traduction platonicienne des Idées comme choses, de repenser le noūs aristotélicien comme auto-traducteur, et de suggérer que l’origine de la pensée réside peut-être aussi dans la traduction.
Abstract
This article seeks to interrogate Heidegger as translator. First we show that the refusal to translate hypokeimenon as subiectum, opens up the possibility of an onto-heno-chrono-phenomenology of the thingliness of the thing as constancy. Second we demonstrate that the attempt to think a transformation of alētheia cannot avoid translation and all its violences. Finally we return to the Greeks in order to think translation as metalēpsis, to reinterpret the Platonic translation of ideas as things, to rethink the Aristotelian noūs as self-translating, and to suggest that the origin of thinking may lie in translation as well.
Here.
Gewalt and Metalēpsis: On Heidegger and the Greeks
Résumé
Cet article cherche à interroger Heidegger en tant que traducteur. Nous montrons d’abord que le refus de traduire hypokeimenon par subiectum rend possible une onto-héno-chrono-phénoménologie de la choséité de la chose comme constance. Ensuite, nous démontrons que la tentative visant à penser la transformation de l’alētheia ne peut éviter la traduction et toutes ses violences. Enfin, nous faisons retour aux Grecs en vue de penser la traduction comme metalēpsis, de réinterpréter la traduction platonicienne des Idées comme choses, de repenser le noūs aristotélicien comme auto-traducteur, et de suggérer que l’origine de la pensée réside peut-être aussi dans la traduction.
Abstract
This article seeks to interrogate Heidegger as translator. First we show that the refusal to translate hypokeimenon as subiectum, opens up the possibility of an onto-heno-chrono-phenomenology of the thingliness of the thing as constancy. Second we demonstrate that the attempt to think a transformation of alētheia cannot avoid translation and all its violences. Finally we return to the Greeks in order to think translation as metalēpsis, to reinterpret the Platonic translation of ideas as things, to rethink the Aristotelian noūs as self-translating, and to suggest that the origin of thinking may lie in translation as well.
Here.
