La Traduction entre métaphore et vérité

La traduction est affaire d'interprètes, de traducteurs professionnels aussi bien que de chercheurs en linguistique. Pourtant, elle aussi affaire des philosophes et, à partir du XIX siècle, elle n'a jamais cessé d'être questionnée par la philosophie. Aujourd'hui, le débat philosophique sur la traduction se croise avec celui qui questionne sa puissance éthique, d'où sa définition en tant que « paradigme d'hospitalité langagière ». Et pourtant, cette définition - tout à fait légitime - suffit-elle à la sauvegarde de la pluralité des langues aussi bien que de leur spécificité ? C'est à partir de cette question qu'une nouvelle question peut se poser concernant celle-ci non seulement l'hospitalité que la langue où l'on traduit donne à la langue traduite, mais encore concernant ce qui arrive à celui qui se laisse traduire aussi bien que au geste du traduire lui-même. C'est dans ce but que l'on propose d'entendre la traduction comme chiasme de métaphore et vérité. De « métaphore », car dès son étymologie la traduction et son verbe traduire partage une même racine visant le mouvement et le transport ; de « vérité », en concevant celle-ci comme ce que de vrai chaque langue et culture veut emporter chez l'autre.The translation is a matter of interpreters, translators professionals as well as researchers in language. Yet it is also a matter of philosophers, from the nineteenth century, it has never ceased to be interviewed by the philosophy itself. Today, the philosophical debate about the translation intersects with the investigating its ethical power, hence its definition as a "paradigm of linguistic hospitality". Yet this definition, quite legitimately, enough so that it is kept the plurality of languages as well as their specificity? This is from another issue may arise, this time not only on the hospitality where the language is translated to give the translated language, but also on what happens to the eyes of those who to translate leaves as well as translate the gesture itself, offering to hear it as chiasmus metaphor and truth. Of "metaphor", at its etymology from the translation and translate his words sharing the same root for the movement and transport of "truth", hearing it as real as every language and culture will take home the another, wishing it to be known as well as kept

Michel Henry: from the "Essence of Manifestation" to the Essence of Religion

This paper investigates the connections between the phenomenology of religious experience and Michel Henry\u2019s entire body of work. Henry debated on Christianism and the phenomenological interpretation of religion in the latter part of his philosophical thinking. However, a new interpretation of Henry\u2019s work is needed starting from his work The Essence of Manifestation and his critique of religion by Marx and Feuerbach which he analyzed in two volumes devoted to these two philosophers (1976). Although it has been scarcely investigated, Henry\u2019s work should be considered as a whole from its beginning to his philosophy of Christianity. As this aspect of Henry\u2019s work has often been ignored, this paper proposes a new interpretation of the essence of religion through its connections with the essence of manifestation. This will be done in three steps: firstly, an investigation of Henry\u2019s thought starting from his interpretation of Marx and Feuerbach will be proposed; secondly, a \u201cnew ontology of manifestation\u201d by Henry will be analysed; and finally, a connection between Henry\u2019s phenomenological essence of manifestation and the new conception of the essence of religion will be suggested

Claude Romano au carrefour de la ph\ue9nom\ue9nologie fran\ue7aise

Depuis la fin des ann\ue9es \u201990, la r\ue9flexion sur l\u2019\ue9v\ue9nement a permis de compter Claude Romano parmi les protagonistes de la ph\ue9nom\ue9nologie fran\ue7aise contemporaine. Sa proposition ph\ue9nom\ue9nologique s\u2019est ensuite nou\ue9e (gr\ue2ce \ue0 l\u2019endurante lecture des romans de Faulkner) \ue0 l\u2019inou\uef d\ue9bordement de l\u2019\ue9v\ue9nement de la vie que le r\ue9cit est cens\ue9 redonner, pour ainsi dire, "en elle-m\ueame" et \ue0 l\u2019abri de toute sorte de r\ue9duction.L\u2019enjeu de ces pages \u2013 consacr\ue9es \ue0 l\u2019ouvrage paru en 2010, Au coeur de la raison, la ph\ue9nom\ue9nologie \u2013 est la m\ueame r\ue9p\ue9tition de la ph\ue9nom\ue9nologie que Romano nous a livr\ue9e dans cet ouvrage. En effet, notre avis est que Romano, en 2010, a pratiqu\ue9 une Wiederholung de la ph\ue9nom\ue9nologie et qu\u2019il l\u2019a fait en situant celle-ci au centre d\u2019un carrefour o\uf9 confluent les questions historiques (Husserl, Heidegger), les libres variations de la ph\ue9nom\ue9nologie en France (Sartre, Merleau-Ponty, Levinas) et la philosophie analytique. Or, par cette r\ue9p\ue9tition, il s\u2019est install\ue9 au carrefour de la ph\ue9nom\ue9nologie fran\ue7aise contemporaine, et cela pour deux raisons: premi\ue8rement, parce qu\u2019il a donn\ue9 une contribution d\ue9cisive \ue0 l\u2019alternative "r\ue9duction vs intentionnalit\ue9" qui ne cesse de repr\ue9senter l\u2019alternative de la r\ue9ception fran\ue7aise de la ph\ue9nom\ue9nologie. Deuxi\ue8mement, parce que par sa r\ue9p\ue9tition il a ouvert aussi un chemin nouveau et original qui maintenant demande \ue0 \ueatre ph\ue9nom\ue9nologiquement questionn\ue9

Penser à l’envers : la genèse du renversement de la philosophie chez Emmanuel Levinas

La genèse de l’œuvre de Levinas montre en acte comment cette pensée a pris sa forme, commençant par une sorte de renversement de la philosophie. Un renversement qui se dit au moins en deux sens, en tant que renversement thématique (donc une relecture renversante des thèmes philosophiques principaux) et un renversement proprement philosophique, visant cet envers que la philosophie n’a pas encore su atteindre, son « soi » mouvant incessamment la pensée. En ce renversement il y va du nouveau questionnement des thèmes classiques de la philosophie, donc du moi et de l’être, de l’activité et de la passivité, de l’horizon et de la phénoménalité possible, renversés afin d’atteindre leur impensé.La genesi dell’opera di Levinas mostra in atto il prender forma del suo pensiero, forma che si profila nella fattispecie di un rovesciamento della filosofia. Rovesciamento in duplice senso, tematico, nell’inversione dei temi classici, e propriamente filosofico, mirante un rovescio che la filosofia non ha saputo ancora cogliere, suo “sé” che incessantemente muove la ricerca del pensiero. In tale rovesciamento ne va la ridiscussione dei temi classici della filosofia, dell’io e dell’essere, dell’attività e della passività, dell’orizzonte e della fenomenalità possibile, rovesciati verso il loro impensato

Herméneutique, traduction et dialogue inter-culturel

The translation is a matter of interpreters, professional translators as well as researchers in language. Yet it is also a matter of philosophers that has never ceased to be questioned by Philosophy itself since the nineteenth century. Today, the philosophical debate about the translation intersects the research on its ethical power, hence its definition as a “paradigm of linguistic hospitality”. Does this definition completely explain the plurality of languages as well as their specificity? The essay tries to deal with this issue proving that translation offers a possibility to understand the experience of exchange among several cultures

L’estasi della speranza. Ai margini del pensiero di Jean Nabert

Jean Nabert è noto per le sue opere sul male, sulla finitezza, sulla solitudine; ma è anche il filosofo che ha meditato sul desiderio del divino e di Dio, desiderio che fiorisce nella speranza. Questa affonda le sue radici nell'io, l'esistenza del quale non è determinata soltanto dal succedersi delle circostanze storiche ma è definita anche dall'Assoluto che la abita. La speranza si nutre di quest'Assoluto che rivela la propria presenza svelandosi come desiderio d'Essere. Il male, perciò, non ha l'ultima parola nelle vicende umane perché, contro la violenza che con esso s'impone e che sembrerebbe annientare l'uomo, grida tale desiderio, anima d'ogni esistenza e appello lanciato da una Presenza che apre all'io la permanente possibilità della propria rigenerazione

The Translation of the Good

In 2000 Marcel Detienne published Comparer l\u2019incomparable supporting the thesis that, when cultures and tradition are very different \uabpour construire de bons comparables, il faut [\u2026] monnayer une \u201ccat\ue9gorie-entr\ue9e\u201d avec l\u2019aide des gens du terrain (historiens et anthropologues) pour analyser les agencements lisibles dans les configurations culturelles\ubb. This \u201ccat\ue9gorie-entr\ue9e\u201d should be necessary to compare cultures totally different. In fact, in different cultures and traditions, the same words not intend to say the same thing. An example is \u201cgoodness\u201d. The aim of this paper is to examine the translation in its etymological sense of \u201ctransport in front of\u201d. If translating means to facilitate passages, and if a possible nucleus of goodness is in its generating relations, what does this imply about the translation of goodness in cultures and traditions? It will mean not to look for the most appropriate meaning but to look for experiences of relations and ties in different cultures living together nowadays, without renouncing their specificity. So, with the help of some research developed in the field of cultural anthropology, it will emerge that the capacity to create ties is the way in which goodness can nowadays translate itself in social ties, improving them

Editors’ Introduction

This collection of essays is a response to a challenge that is undoubtedly paradoxical: to introduce in Italy an author who is already known and appreciated by scholars who have encountered his work, and, often, followed his teachings. While the transmission of knowledge has traditionally been through both exoteric and esoteric teachings (the former intended for the general public, and the latter for a small group of researchers), this divide is reproduced constantly through the distinction between ‘institutionalised’ knowledge found even in ‘philosophy manuals’, and the knowledge that animates the research and discussions of researchers. If we keep in mind this distinction, we will undoubtedly better understand the influence and role of the work of Jean Greisch (born in 1942), within the Italian hermeneutical tradition from the second half of the last century. If on the one hand, the work of this philosopher is still not much known to the general public (owing to the lack of Italian translations), on the other hand it is difficult, if not impossible, to meet a scholar in the field of hermeneutical tradition who has not been engaged with at least some of Greisch’s works, and who has not suggested or not recommended their reading to junior researchers interested in acquiring hermeneutical reason. This gradual dissemination of Greisch’s work has led to the building of a growing community of scholars gathered around his work, a community that goes beyond all pretentious ‘Rubicon’ divide between German and French hermeneutics

Editoriale

Questa raccolta di saggi nasce sotto il segno di una sfida paradossale: introdurre in Italia un autore che già è presente e frequentato dagli studiosi che ne hanno incontrato l’opera e, spesso, seguito l’insegnamento. E poiché da sempre la produzione del sapere si esprime attraverso insegnamenti essoterici – per il vasto pubblico – ed esoterici – per pochi –, ciò si ripete ancor oggi nella distinzione tra il sapere istituzionalizzato nelle ‘storie’ e nei ‘manuali’ delle singole discipline e quello che anima le ricerche e le discussioni degli addetti ai lavori. Probabilmente, tenendo presente questa distinzione, si possono comprendere meglio la presenza ed il ruolo dell’opera di Jean Greisch (1942- ) all’interno della riflessione ermeneutica italiana a partire dalla seconda metà del secolo scorso. Infatti, sul primo versante, l’opera dello studioso è pressoché sconosciuta al grande pubblico, in ragione della totale assenza di traduzioni in lingua italiana. Tuttavia, sul secondo versante, non esiste studioso di ermeneutica che non si sia confrontato almeno con una parte dei lavori di Greisch e che ne abbia consigliato la lettura ai giovani ricercatori come via di accesso critica alla ragione ermeneutica. In questo modo, la diffusione della prospettiva greischienne ha determinato il progressivo rafforzamento di un’identità comune ad un crescente numero di studiosi, in particolare attraverso il superamento di un’altrimenti netta distinzione tra l’ermeneutica di lingua francese e quella di lingua tedesca. Questo è dunque Jean Greisch: un filosofo inaggirabile che molti studiosi italiani hanno già incontrato e con la cui opera si sono confrontati

Éditorial

Ce recueil d’essais a été conçu à partir un défi sans doute paradoxal : introduire en Italie un auteur déjà présent et bien connu de chercheurs qui ont déjà rencontré son œuvre et, souvent, suivi son enseignement. Comme le savoir s’est toujours transmis à travers des enseignements tantôt exotériques tantôt ésotériques, les premiers destinés au grand public quand les seconds s’adressent à un petit nombre de chercheurs, il semble que ce partage se reproduise quotidiennement avec la distinction entre les connaissances « institutionnalisées » qu’on trouve même dans les « manuels de philosophie » et les connaissances qui animent les recherches et discussions des chercheurs. Si on garde à l’esprit cette distinction, on peut sans doute mieux comprendre la présence et le rôle de l’œuvre de Jean Greisch (né en 1942) au sein de la réflexion herméneutique italienne à partir de la seconde moitié du siècle dernier. En effet, si d’un côté l’œuvre de ce philosophe est encore peu connue du grand public, surtout en raison de l’absence de traductions en italien de ses ouvrages, d’un autre côté il est difficile voire même impossible de rencontrer un seul chercheur qui, s’inscrivant dans la tradition herméneutique, ne se soit pas confronté aux travaux de Greisch en signalant et même en recommandant la lecture de son œuvre à d’autres chercheurs soucieux d’accéder à la raison herméneutique. Ainsi, la diffusion progressive des travaux de Greisch a mené à la constitution d’une communauté de chercheurs dont le nombre est en train d’augmenter et qui se rassemble autour de son œuvre – une communauté qui dépasse tout prétendu « Rubicon » séparant la voie allemande et celle française de l’herméneutique