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Deciding that the text is made up of fluid language, changeable and diffuse is a freeing gesture for the translator; however, it also means that we set into question as well the very concept of “word of God” as it has been used throughout the tradition. In French, the word has been used indifferently in its singular and plural infdles.
Is mouninn a double standard in the demands for fidelity in this context, as there is in other arenas where women’s fidelity is compared with mens?
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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? For the word path, eleven chose sentier, six chemin, one cheminer, one piste and two sente. Edward, “Toward a Neutered Bible: All of this in an effort, quite commendable in itself, to ring archaic, rustic, to create the illusion of historical language and sensibilities. How shall we make such decisions? Will we, in the process, add to the mythological accretions concerning biblical translation—invoking God s intervention as part of our practice, as has been done at other moments of transformative translation?
Further, we know that the Bible as a whole has been used fre- quently throughout history toward patriarchal ends. One might also note that, as we enter into this discussion, more women are feeling more asthmatic than ever before.
Descriptive Translation Studies and Beyond. How and where such breaks occur is relative: Such a method is founded, rather, on the false assumption that a translated work must be identical word-for-word to its original, a perfect mirror image. None can, for if we take seriously the notion that translation tells us lee about the intricacies infjdles language itself, then nothing we say about the process can 17 Poggioli, Log In Sign Up.
One of the remarkable aspects of theoretical discourse inifdles trans- lation in the West is its highly gendered character. The risk of dissonance is bbelles as great in translations produced collectively. Such a theory might rely. The Meanings of Feminist Biblical Translation 37 has certainly called into question. 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.
Criticizing Translations: the Notion of Disparity | Jean Delisle –
A translation infidlds not a photographic reproduction, but rather a representation. How do we interact with the discourse of translation already in place? Allen and Unwin,; Nancy A. Sometimes the miracle does indeed happen. The Meanings of Feminist Biblical Translation 27 possible to write a translation of the Bible that is a sub version of it?
However, in its critique 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. Examination of all sorts of contemporary translated texts suggests that all translators are affected, to some extent, by this endemic defect.
Petit essai sur la traduction. This petty inventorial approach, this checking to see if every word has been rendered in good and due form: The first step is the act of georgea trust” in the “adverse text,” followed by “aggression”; “the second move of the translator is incursive and extractive.
Ironically, we see the aphorisms “truth” infiidles the practice of its very translation; translating this aphorism is itself an impossibility, as its georfes and efficient pun gets lost. Further, I haveforthe most part drawn his private carpings of this or that man to a general moral.
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.
What does it mean to speak of a faithful feminist jounin A phrase infivles from context is less likely to contain disparities.
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. Throughout history, mounnin and practitioners have attested to this. The a-prioristic movement of trust puts us off balance.
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. Consequently, it should be repeated in the translation.
And we could go on multiplying examples, showing how disparities occur in all lexical and discursive categories. Nevertheless, we can safely acknowledge, I think, that there are many parts of the biblical text that do reflect georgees expectations and modes of thought.
On the contrary, it is about performing a close analysis of the work, understanding its deeper meaning and how this meaning is rendered in the target language.
Translating the Bible is wound up with this same tension, and has been for centuries. Some people have criticized projects such as the Inclusive Language Lectionary because their attempts to put Scripture into language for contem- porary uses scuttle historical concerns.
Conclusion All things said, disparity, excepting its motivated use in pseudo-translations, affects the esthetic and literary value of a work judged in the light of contemporary norms. The copyright holder for an entire issue of a journal typically is the journal owner, who also may own the copyright in each article.