Przedmiotem badania tej monografii jest przekład. Przekład bywa tu pojmowany bardzo wąsko – jako produkt, szeroko – jako proces, a niekiedy wręcz bardzo szeroko – jako akt interpretacyjny, graniczący niemal z aktem stwórczym. Monografia zbudowana jest z prac wielu autorów (teoretyków przekładu, praktyków przekładu, językoznawców, literaturoznawców, kulturoznawców, germanistów, polonistów, italianistów, bohemistów, japonistów, hebraistów, latynistów, anglistów, a nawet teologa), zajmujących się różnymi aspektami przekładu. Autorzy tego tomu prezentują różne stanowiska, mieszczące się na skali między Nabokovem a Gadamerem. Część Autorów to badacze już obsypani nagrodami, inni dopiero wchodzą w świat badań i na nich nagrody dopiero czekają. Część zamieszczonych tu prac pięknie ze sobą współgra, a część pokazuje zgoła odmienne punkty widzenia na zgłębiany przedmiot badań. Jesteśmy zdania, że tak właśnie powinno być, jeśli tom ma rzetelnie reprezentować pewien wycinek uprawianej nauki, bowiem nauka opiera się na ścieraniu się poglądów. Pragnęliśmy, aby ta monografia była publikacją prawdziwą, która oddaje piórem swoich autorów faktyczny stan badań nad przekładem i przekładoznawstwem.
Close-reading selected poems and essays by Gary Snyder, the article examines an apparent epistemological contradiction in Snyder's environmentalist message. As a rule Snyder consistently relies on essentialist discourse, what with his frequent references to human nature, the collective unconscious, mankind's generic identity and man's inner voice. In the poem "The Call of the Wild," however, he questions man's ability to retrieve a "natural" generic core through, say, meditation or vision quests. This apparent contradiction is resolved when one views Snyder's work through the lens of Neo-Aristotelian thought as exemplified by G.E.M. Anscombe's, Martha Nussbaum's, and Terry Eagleton's concepts of human nature. To these philosophers, like to Aristotle, human nature is not a static biological given, but rather a mental predisposition. Thus it is more of a task, or challenge, than a set of characteristics. Making the most of one's humanity is to Neo-Aristotelians comparable to "flourishing" (the metaphor they often use) as a human being. Such ideas resonate with Snyder's concepts of ever-changing human nature and, most importantly, with his conceptual metaphor of the wilderness as Nature's climactic state of being (the "climax" metaphor being clearly comparable to that of "flourishing").
It is commonly accepted that there is a difference between a translation of a poem and its poetic paraphrase. In poetry translation, it is not enough to retain the rhythm, rhyme patterns, and imagery. Also important is the stylistic register. The translator has to render the poem’s conceptual dominant. Using stylistic functional equivalents, a good translator should reconstruct the poetic “world model.”
Focusing on imagery and its symbolic implications, the article offers a closereading analysis of selected poems from two volumes by Louise Glück: The Wild Iris (1992) and A Village Life (2009). Compared to her earlier work, the 2009 collection seems markedly different in its treatment of spiritual matters. Whereas in The Wild Iris transcendence is taken for granted, religious belief is conspicuously absent from A Village Life. Both collections, however, are (in Bakhtinian terms) dialogic in their final spiritual import. In A Village Life the ontological possibility of transcendence is alternately hinted at and questioned. In The Wild Iris the axiological status of God is explored in highly unorthodox ways, the poet undermining many established images of God in Christian and Jewish traditions. What the two volumes seem to share is the essentially Gnostic imagery, more veiled in A Village Life, more explicit in The Wild Iris.
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