Translation Neurosis

> A well translated text has a powerful but difficult to place effect a person.
> Whenever I think of this topic, I always think of a horrible class I took in college … which involved talking about Alexander Dumas in China.
> That always struck me as a poor translation — apparently the Chinese really liked one of the more obscure Dumas books … The Lady of the Camelias
> It was quite a horrible book … but I guess my point is that a poor translation tends to sink almost seamlessly into another culture
> — what most people would call a “great translation”, then, or “a book of universal (or at least popular) appeal”
> Good lord, what incredible nausea I feel upon recounting that book and that class…
> But the effect of a sharp translation — yes, the effect — is neither sentimental outpouring
> Nor simply exoticism, of course,
> But ratgher a kind of sharp, almost political restlessness
> I don’t think it’s exoticism, but a good translation seems to reach back to the beginnings of own’s own langauge, doesn’t it?
> It fills one with new visions — unexperienced — of the incredibly old — or noble — oddly enough without nihilism
> I actually have as my political persuasion, on Facebook, “aristocratic” — which — all snickering aside — is in a sense a position, though vaguely understood
> all but impossible to represent, except perhaps by the voice of translation
> (… yet translation is not merely a voice, but rather, figures, up to things we haven’t thought of before)
> A (well) translated text makes one noble, which also means, neurotic, I think this is incidentally what Bartleby is getting at as well.
> Full disclosure, this is certainly related to what we spoke about before, about the “figure of reflection”, the “narratives of visibility” and how they applied to Kant and Descartes.
> That problem of visibility, we said, was not real but probably related to rigor — it is precisely the sense of a “new subcosncious” that is associated with translation, above.


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