Download Delectable bodies and their clothes: Plato, Nietzsche, and by Ben Van Wyke PDF

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By Ben Van Wyke

Post-Nietzschean conceptions of language have greatly challenged the conventional view that has ruled the Platonic, Western culture of translation, yet have had a restricted influence on mainstream translation stories. This booklet unfolds round a chain of metaphors: translation as redressing, as cannibalism, and translation itself as a metaphor for the method through which nationwide identities are built 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 unique as secondary types of illustration within the Western culture and feature passed through related revisions in modern philosophy. either suggestions can reduction in rethinking the method during which we continuously build fact and which means in an international the place the metaphorical and the right kind, or a translation and its unique, can't be essentially separated. This goal of this learn is to introduce translators and scholars of translation, together with those that haven't any historical past in philosophy, to the novel contribution that modern concept has made to the certainty 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

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Similarly, the history of translation in the West is fraught with cases in which it has been prohibited, especially when the original is seen as too important to risk allowing imitations of it into circulation, amplifying, thus, the chance that their wholly important truth will be misrepresented. We all know from the biographies of Bible translators such as Etienne 29 Dolet and William Tyndale that breaking this ban, or circulating what are considered mistranslations of the Word, can have serious consequences.

As a result,” Schlegel writes, “they are stuck with either domestic poverty or domestic wealth” (217). Although national pride is not always regarded as a good thing, as is evident in Herder’s attack on the French, much of the discourse on translation produced by the German Romantics is underlined by a similar kind of patriotism. Echoing Herder’s comments, Schlegel remarks, “there is in the spirit of our language, as in the character of our nation – if indeed the two are not one and the same thing – a most versatile malleability” (216).

Nietzsche argues that we have no access to forms and essences. 18 What we call truth is not some fixed form or stable core inside the representational removes that orbit (and hopefully point towards) it. Truth is: a movable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions; they are metaphors that have become worn out and have been drained of sensuous force, coins which have lost their embossing and are now considered as metal and no longer coins.

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