By Teresa Seruya, José Miranda Justo
This publication celebrates the bicentenary of Schleiermacher’s recognized Berlin convention "On the various equipment of Translating" (1813). it's the fabricated from a global demand Papers that welcomed students from many foreign universities, inviting them to debate and light up the theoretical and sensible reception of a textual content that isn't simply arguably canonical for the heritage and thought of translation, yet which has additionally by no means ceased to be current either in theoretical and utilized Translation stories and continues to be a compulsory a part of translator education. one more explanation for starting up this venture was once the truth that the German thinker and theologian Friedrich Schleiermacher, even though usually stated in Translation reports as much as the current day, was once by no means studied when it comes to his genuine impression on varied domain names of translation, literature and culture.
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Extra resources for Rereading Schleiermacher: Translation, Cognition and Culture
But the important fact in this context is that irrationality is only one side of the problem. That is why Schleiermacher continues as follows: […] but we are also forced to recognize between the different languages a larger or more limited common domain of understanding [Verständigung]. e. in different languages, larger or smaller circles intersecting each other, thus separating a common domain from what is particular. (Dial, 169) This means that we have irrationality (or difference) on one side, but we have understanding (or identity) on the other.
2007. The translation studies reader, 2nd ed, 43–63. New York/London: Routledge. Revisiting Schleiermacher on Translation: Musings on a Hermeneutical Mandate Richard Crouter Abstract This paper seeks to examine Friedrich Schleiermacher’s celebrated 1813 treatise “Ueber die verschiedenen Methoden des Uebersetzens,” first, within its own context and aims and, second, in light of its mandate and implications for the wider activity of cultural and historical transmission of meaning. His rationale for emphasizing the original meaning of texts is not entirely self-evident and appears to lead to the peril of archaizing or foreignizing, thus impeding, rather than enhancing, present-day understandings of the past.
E. in the most central “sphere” of each language, as well as in the “common domain” of different languages] […], the resolution of the dispute will only work if, from the beginning, we pay attention to the difference and if at the same time we know how far what is individual goes and how far what is universally valid goes. A universal coherence of the knowing [des Wissens] is not thinkable without a construction of what is individual and without finding the relation between individuality and identity.
Rereading Schleiermacher: Translation, Cognition and Culture by Teresa Seruya, José Miranda Justo