22 research outputs found
Il mito della relazione
Tre grandi nomi della cultura, ebraica (LĂ©vinas), cattolica (Marcel),
e riformata (LaCocque), rendono omaggio a Martin Buber,
figura prestigiosa dellâintellettualitĂ del Novecento. Non
si tratta di interventi dâoccasione, ma di intrecci di pensiero
tra uomini che si conoscono personalmente. I testi, presentati
insieme per la prima volta, documentano un incontro fatto di
consensi, dissensi, importanti rivisitazioni. Ora prevale la riflessione
a piĂč voci, ora la testimonianza e la discussione, ora
il dialogo interculturale e la questione della radice ebraica del
cristianesimo. Mentre la prima parte del libro presenta il Colloquio
su Buber del 1966 e gli scambi diretti tra Buber, Marcel
e LĂ©vinas, la seconda parte mette a fuoco il tramonto del mito
della relazione e il dibattito sulla responsabilitĂ verso lâAltro
Gender strategies in antiquity : Judith's performance.
Although the construction of gender as inherently hierarchical, patriarchal and heterosexually biased has been all-pervasive in society, there has been an equally consistent pattern of deconstruction, evident from antiquity to the present day. Perhaps surprisingly one can see this subversive gender play being utilized by biblical authors. This paper focuses on the story of the female heroine, Judith, as an illustration of gender subversion in the ancient world. Judith is allowed to break traditional gender constraints and stride across the gender spectrum. The author of the book of Judith uses the device of unconventionality to subvert the readers' expectations. In permitting Judith to transcend gender roles and boundaries, the power of the deity is emphasized
Ricoeurâs Translation Model as a Mutual Labour of Understanding
Ricoeur has written about translation as an ethical paradigm. Translation from one language to another, and within oneâs own language, provides both a metaphor and a real mechanism for explaining oneself to the other. Attempting and failing to achieve symmetry between two languages is a manifestation of the asymmetry inherent in human relationships. If actively pursued, translation can show us how to forgive other people for being different from us and thus serves as a paradigm for tolerance. In full acceptance that this will be impossible, Ricoeur uses the model of translation as a way of understanding European integration, with three aspects: translation, shared narrative and shared forgiveness of Europeâs history. These models provide a strong statement about tolerance and become even more significant through their conversation with the negativity that suffuses them. He draws on his knowledge of psychoanalysis to explain that the translator suffers through remembering and through mourning the loss of perfection; there must be acknowledgement of deficiency. This acceptance of imperfection and of limits to success is a key element in Ricoeurâs philosophy and is explored from the 1950s onwards in his study of negativity; denied by phenomenology and explored by Hegel. Negation is vital for understanding the world (this word means this, not that), but it can preclude us from access to meaning when it becomes negativity (this word has no meaning because it is different). Translation can provide the bridge to span the tension between the pathology of denial and different interpretations, and projection of evil into others, which I believe is at the heart of the perceived incompatibilities between Islam and the West. There is a political urgency to this enterprise, given the âotheringâ of the Muslim world that has replaced the Cold War dichotomies between Communist as âotherâ and the capitalist world. References to the Muslim as the current âotherâ will be part of my discussion. As well as seeking to understand Ricoeurâs model of translation, we will examine whether his model works in a world where many speak no Arabic, Urdu or Farsi, or indeed whether it has any relevance for people who do not translate from one language to another