By Ben Van Wyke
Post-Nietzschean conceptions of language have substantially challenged the normal view that has ruled the Platonic, Western culture of translation, yet have had a restricted impression on mainstream translation reviews. This booklet unfolds round a sequence of metaphors: translation as redressing, as cannibalism, and translation itself as a metaphor for the method wherein nationwide identities are developed and cross-cultural exchanges are enacted. Metaphor is vital to this research simply because either translation and metaphor not just percentage a typical etymology, yet have either been precise as secondary different types of illustration within the Western culture and feature passed through related revisions in modern philosophy. either ideas can relief in rethinking the method wherein we continually build fact and that means in an international the place the metaphorical and the right kind, or a translation and its unique, can't be basically separated. This target of this research is to introduce translators and scholars of translation, together with those that don't have any heritage in philosophy, to the unconventional contribution that modern concept has made to the knowledge and perform of this job.
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Extra resources for Delectable bodies and their clothes: Plato, Nietzsche, and the translation of Latin America
Leveling some of the same kinds of criticisms of inaccuracy as Jerome did against the Septuagint, in 1534 Martin Luther dared to defy the Catholic Church by translating the Holy Word into the German vernacular (which, in a sense, did not exist in its modern form until Luther brought about this translation of the Bible into German). At the same time, much to the dismay of those trying to maintain the authority of the Roman Catholic Church, he did not even use the Vulgate as his direct source, but went back to the original source texts, thus undermining the established authority of the Vulgate.
The bishop “corrected” Jerome’s version because he felt that the two versions contradicted each other and that both could not be right. Jerome defended himself from many of his critics in a letter to Pammachius and he declared that even the Septuagint, in fact, had been ridiculed by the Jews for containing translation errors (29). Though Jerome was called a falsarius sacrilegus or ‘‘sacrilegious falsifier” by many (Collins 363), history favored him over his critics. The Septuagint is still considered holy, and to this day is used by some Orthodox groups as their Old Testament, 33 but it was the Vulgate that became the true second-remove Word of God for around a thousand years.
These conflicts highlight the attempt to quell multiple interpretations, or the fact that there may, indeed, be differential readings of the same text, even when fundamental issues are involved. 35 carefully with all the modern techniques we have developed for discovering the truth and the meaning of the original. In the preface to the New American Bible, for example, we find: On September 30, 1943, His Holiness Pope Pius XII issued his now famous encyclical on scripture studies, Divino afflante Spiritu.
Delectable bodies and their clothes: Plato, Nietzsche, and the translation of Latin America by Ben Van Wyke