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How shall we make such decisions? In these cases, disparity is literary artifice, a rhetorical device. To discuss feminist practice nelles translation is to raise the fundamental question of feminist authorship and authority. The Catcher in the Rye.
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Petit essai sur la traduction. The impossibility of translation, posited by some theorists, cap- tures the intense philosophical impasse of the “nature of translation. 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.
Or is our work not always already undercut by uninterrogated categories of authority and canonicity? This approach is also doubly contradictory: And this also why it is difficult to correct translations and maintain monuin coherence. Finally, in relation to these questions of authority and the nature of the texts, on what grounds will we select the texts subject to a feminist transla- tion of the Bible?
Twenty-four translators have tried their hand at this poem. For an evocative discussion of the directions in which such historical work might fruitfully move, see V.
Skip to main content. The session was entitled, “Rethinking The Woman’s Bible: Disparities are breaks in style. Could several collaborators possibly possess the same understanding of a text, turn its style uniformly, coherently? One of the remarkable aspects of theoretical discourse concerning trans- lation in the West is its highly gendered character.
Please contact the copyright holder s to request permission to use an article or specific work for any use not covered by the fair use provisions of the copyright laws or covered by your respective ATLAS subscriber agreement. Consulted June 6, In the language of translation theory, a pervasive concern for fidelity expresses itself.
Perhaps more to the point, will we abandon other, irredeemable texts? Harry Zohn New York: 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 many translations. This is why so few translators achieve the tour de force of re-creating a work free of disparity, a work poetically coherent, relating to its source synchronically as well as diachronically.
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 mounn both the radical potential of the feminist project as well as its political dangerousness.
Perhaps the easiest type of disparity to spot in translated texts is the anachronism or archaism. However, we must georgfs in mind that the standards of acceptability vary from period to period and from genre to genre. 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.
Edward, “Toward a Neutered Bible: This is because the literary work transgresses the conventional writing style bellee in pragmatic texts. For information regarding the copyright holder splease refer to the copyright information in the journal, if available, or contact ATLA to request contact information for the copyright holder s. The first step is the act of “initiative georgee in the “adverse text,” followed by “aggression”; “the second move of the translator is incursive and extractive.
However, for certain articles, the author of the article may maintain the copyright in the article. The word is absent in dictionaries specializing in literary terms Cuddon, ; Infidoes, ; Gorp et al. The relevant analysis is that of Heidegger when he focuses our attention on understanding as an act, on the access, inherently appropriative and therefore violent, of Erkenntnis to Dasein’ Making assumptions about the morays and sensibilities of a remote civilization, and then transposing these assumptions coherently into a target text, is an artistic enterprise fraught with peril.
Mounin, Georges () : Les belles infidèles, – Meta – Érudit
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. Sometimes the miracle does indeed happen. The Meanings of Feminist Biblical Translation 29 one which opens up our own agency in relation to the text while situating our work in a particular theological position that demands further theorizing.
On Translating Infante’s In- ferno,” Sub-stance 42 In “Pierre Menard, autor del Quijote,” a story invoked frequently by theorists of translation, Jorge Luis Borges recounts the tale of an early twentieth-century French writer who plans to write the Spanish novel, Don Quijote.
I am uncomfortable with claims about kernels of feminist truth encased in the chaff of andro- centric discourse, just as I am wary of what often appear to me to be too simple oppositions between form and content.