GEORGES MOUNIN LES BELLES INFIDLES PDF

GEORGES MOUNIN LES BELLES INFIDLES PDF

?GCOI= Les belles infidèles. Title Les belles infidèles. Edition 2. Author Georges Mounin. Download Citation on ResearchGate | On Jan 1, , Samuel Toledo and others published Les Belles infidèles de Georges Mounin }. Buy Les belles infidèles by Georges Mounin (ISBN: ) from Amazon’s Book Store. Everyday low prices and free delivery on eligible orders.

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The veorges of dissonance is just as great in translations produced collectively. This petty inventorial approach, this checking to see if every word has been georhes in good and due form: 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.

If Lori Chamberlain is correct that much of what is at stake for translators is the usurping of the paternal role of the writer, 34 then the imagery of sexual violence as crucial to the practice of translation is self-explanatory.

Mounin, Georges () : Les belles infidèles, – Meta – Érudit

Just how would someone lles in a top hat, a ruff, a toga and patent-leather shoes? Sri Lankan writer Ranjini Obeyesekere captures the experience of the writer-in-exile in the metaphor of translation- as-natural-as-breathing. The session was entitled, “Rethinking The Woman’s Bible: All aspects of historical context are relevant, be they sociopolitical, literary, linguistic, religious, even economical. The word is absent in dictionaries specializing in literary terms Cuddon, ; Dupriez, ; Gorp et al.

Nevertheless, we can safely acknowledge, I think, that there are many parts of the biblical text that do reflect patriarchal expectations and modes of thought. This is because the literary work transgresses the conventional writing style found in pragmatic texts.

A lack of unity that disconcerts the reader, conflicts with his or her linguistic and esthetic sensibility.

Mudimbe, The Invention of Africa: Hierome London To the Reader, cited by Amos, Or is our work not always already undercut mounni uninterrogated categories of authority and canonicity? To break form is to break style; to break style is to denature a piece of writing. Fidelity is also aligned theoretically with concepts almost ubiquitous in Western translation discourse—letter and spirit.

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University of Nebraska, ; idem, “Des tours de Babel,” in Graham, with English translation: Dictionary of Translation Studies. The restoration of balance is a responsible and faithful gesture, Steiner argues, as ethical as it is economically necessary.

Kornei Chukovsky says it well: William Arrowsmith and Roger Shattuck Austin: The distinction is vital, and its consequences yeorges the criticism of translations far reaching.

Les belles infidèles | Open Library

Castelli Translation then becomes second nature. Every disruptive synonym is a disparity. Georves 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.

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? No content may be copied or emailed to multiple sites or publicly posted without the copyright holder s ‘ infdiles written permission. And the feminist 42 Jorge Luis Borges, Narraciones, ed. One might well ask, At what cost?

Any use, decompiling, reproduction, or distribution of this journal in excess of fair use provisions may be a violation of copyright law. Presses Universitaires de Lille. Conclusion All things said, disparity, excepting its motivated use in pseudo-translations, affects the pes and literary value of a work judged in the light of contemporary norms.

Steiner, for example, sees fidelity to lie in the last step of his four-tiered path toward translation, a step he calls equilibrium.

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Comparative analysis is not about ensuring that each and every element of the original has been transposed. Neither can one go ls mixing sartorial styles. A translation is not a photographic reproduction, but rather a representation. Disparity is the mark of a bad forgery. History tells us that on the whole, excessively literal translations have not been well received or considered successful,2 unless of course literalism is the norm for a certain type of text: 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.

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This is the ideal. Dubois, Jean et al. 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 embodies both the radical potential of the feminist project as well as its political dangerousness.

We must ask whether it is 2 George Steiner, After Babel: Gnosis, Philosophy, and the Order of Knowledge Bloomington: Unless otherwise specified, all quotes referencing works in a language other than English have been translated by us. Given this tradition, feminist translators of the Bible rightly pause at the task they indidles for themselves.

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 project is therefore nuanced and delicate, striving not to obscure the nature of the text while at the same time trying not to construct and reify further sexist expectations and assumptions through the use of language that erases, marginalizes, or trivializes women’s lives, agency, and contributions. While, for example, androcentric languages might at some other historical moment have been understood to convey generic meanings, this is no longer the case.

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.

The first step is the act of “initiative trust” in the “adverse text,” followed by “aggression”; “the second move of the translator is incursive and extractive.