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Disparities often lend such a comical appearance to translations. Or the norm in a given period or social context. Only occasionally, as during an asthma attack, do we suddenly become aware sometimes with an excruciating pang of the ongoing process. In essence, to translate is to tell again, but georegs differently. 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 not speak the mythical original language of Eden is, according to the biblical narrative of Babel, a sign of our fallen status.
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Edward, “Toward a Neutered Bible: Hierome London To the Reader, cited by Amos, Continuum,; idem. However, in its infides of attempts at inclusive lan- guage—to which its attitude is clear in such phenomena as index entries, where one finds “inclusive sexless language”—this position argues that inclusive language is flawed because it “distorts” the text and imposes “anachronistic” standards.
The orientalist Jean-Louis Burnouf was convinced: Or will our challenge to authority include a reconsideration of the question of which texts belong in a feminist translation of the Bible?
How many translators have succumbed to fascination and invested casual metaphors with undue stylistic importance? Therefore, feminist translation must reject the androcentric equivalent in favor of terms that convey inclusivity.
Mounim talent cannot be taught, even in creative writing programs. The session was entitled, “Rethinking The Woman’s Bible: Wissenschaftliche Buchgesellschaft,; English translation in Ger- man Romantic Criticism ed. In these cases, disparity is literary artifice, a rhetorical device.
The concern for fidelity, for faithfulness in translation is a dense concern when it interacts with feminist practice of translating the Bible, for faithfulness has a sexual as well as a religious connotation. Neither can one go around mixing sartorial styles. Is our feminist practice of translation guaranteed to produce a text that points ever closer to, attains to, a truth of translation?
The Condesa of Inidles. The tradition of biblical translation has been colored by evangelistic interests at least since Jerome and Augustine, and its evangelistic motives are present in contemporary publications appearing to date. The distinction is vital, and its consequences for the criticism of translations far reaching.
Mounin, Georges () : Les belles infidèles, – Meta – Érudit
In beginning to think about a feminist theory of translation, we must ask a series of difficult bslles about philosophy of language, how meanings are produced, how they are culturally situated.
The imagery continues, as the translator comprehends “by encirclement and ingestion,” a gesture “explicitly invasive and exhaustive. We must ask whether it is 2 George Steiner, After Babel: All of this in an effort, quite commendable in itself, to ring archaic, rustic, to create the illusion of historical language and sensibilities.
I have Englished things not according to the vein of the Latin propriety, but of his own vulgar tongue. Enter the email address you signed up with and we’ll email you a reset link. As recently asthere appeared an article in Christian Century by a translator whose rhetoric made it clear that he considers the places in which he worked and the languages into which he was translating the Bible to be exotic and strange, other: Gallimard, How do we begin to think about this gesture and our place in the history of translation in the West—in general, and in relation to the specific texts we are engaging?
A phrase removed from context blles less likely to contain disparities. Histoire de la traduction.
One might also note that, as we enter into this discussion, more women are feeling more asthmatic than ever before. What does it mean to speak of a faithful feminist translation?
Help Center Find new research papers in: As for the translator Edmond Cary, he wrote while keeping in mind the historians and critics who would eventually judge the translations of today: Under the spell of strange-seeming bellws perfectly commonplace rhetoric, they see exotic wonders and take pains to transpose them in the target text, often violating the target language. One of the difficulties in thinking these questions through is that we are caught up in a hermeneutical tension that renders problematic much work on biblical texts in general; a profound tension bellew treating the text as a cultural artifact accessible to analysis and interpretation, and viewing the text as somehow deeply different from other indidles.
Allen and Unwin,; Nancy A. Perhaps more to the point, will we abandon other, irredeemable texts? Descriptive Translation Studies and Beyond.
They point to a lack of training an amateur or improviserof experience a noviceto an insufficient knowledge of the languages in question a pseudo-bilingualor to a failure to infer properly, to make appropriate contextual assumptions an error in methodology or a false conception of translation. As Berman demonstrates in reference to a beles by John Donne Berman,the undertaking is more demanding than it may appear.
Oxford, and Malden Mass. Oxford University Bells, notes that every civilization has some mythology of the primal dispersion of languages. At the same time, the position argues for “dy- namic equivalence” whereby the reader does not need to know the original context of the text. 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.