A perplexing document in the early history of Gilles de la Tourette Syndrome: Melotti's rendition of a "Lecture of Charcot" (including a complete translation from the Italian with commentary)

In 1885, Dr. Guilio Melotti published an Italian translation of a lecture on "Convulsive Tics with Coprolalia and Echolalia" given by Jean-Martin Charcot. Although this lecture often has been cited as an authoritative statement of Charcot's view, until now it has not been translated into English. The lecture presents a number of statements that appear nowhere else in Charcot's published corpus, including some that seem to contradict Charcot's other pronouncements on maladie des tics. Although the Melotti-Charcot lecture may portray Charcot's position accurately in many passages, the article most likely is a compilation from a variety of sources.     

The Social and Literary Context of German Translations of Saʿdi’s Golestān

Sa?di’s Golestān has been translated into German numerous times since the seventeenth century. The purpose of this article is to examine the social and literary context of three German translations and translators: Karl Heinrich Graf, a theologian and researcher of the Old Testament, published his translation of the Golestān in 1846 during German Romanticism; Dieter Bellmann, a professor of Oriental studies, published a revision of Graf’s Rosengarten in 1982 in the German Democratic Republic, where literature was strictly regulated; Kathleen Göpel published her indirect translation from English, prepared by the Afghan translator Omar Ali-Shah, in 1997, at a time of intercultural literature, also called “bridge literature.” Through examples the article shows how the context may have influenced their translations and how the text has changed when traveling across linguistic and cultural borders.     

丁韪良《万国公法》翻译蓝本及意图新探

<万国公法>是美国长老会传教士丁韪良翻译、清政府资助刊印的第一部完整的西方国际法著作.本文根据惠顿英文版原书的多种版本及相关原始资料进行详细考证,认为<万国公法>的翻译蓝本是惠顿<国际法原理>1855年美国波士顿出版的英文第六版,而不是1836年第一版或1846年第三版;他的翻译基本上是忠于原著的,翻译本中涉及到的有关中国的内容出自于惠顿原书,并完全符合历史事实;有学者认为丁韪良在<万国公法>中以自己的口吻,增加了原书中"纯属子虚乌有"的内容,来为其政治目的服务,这是在没有核对原书的情况下,根据传统思维及主观猜测而得出的错误结论,应予澄清.本文还论述了丁韪良翻译此书的目的,首先是为自己今后在中国长期生存和发展创造更好的条件,更有利于他的传教事业及基督教在中国的发展,同时他也希望中国人了解国际法,以便对外交事务有所帮助.     

The Dragoman and the Scholar: Two Polish Translations of Saʿdi’s Golestān

This article discusses two Polish translations of Sa?di’s Golestān, prepared by Samuel Otwinowski and Wojciech Biberstein-Kazimirski (alias Albert Kazimirski de Biberstein) and published in 1879 and 1876 respectively. Though edited at the end of the nineteenth century, Otwinowski's translation had been originally completed in the first half of the seventeenth century and is assumed to be the first one or one of the very first renderings of Sa?di's work into a European language. The question that remains unresolved is whether or not Otwinowski's translation, despite being unpublished, was known to seventeenth- and eighteenth-century Polish poets. One can find some stories and motifs “picked” from Sa?di’s Golestān in their poetry, but they seem more likely to have been influenced by non-Polish renderings. This article describes the different translation strategies adopted by the two translators, the literarily gifted dragoman Otwinowski and the nineteenth-century philologist Biberstein Kazimirski.     

日本文学作品翻译的再创作问题

本文作者联系多年的翻译教学实践,分两部分对日本文学作品翻译中的再创作问题,结合具体译例进行了分析,据此论述了利用比较法在美学、修辞、句法等方面进行词语推敲所具有的重要作用和意义。     

藤井省三的鲁迅作品新译——以《阿Q正传》为中心

鲁迅的作品在日本译本众多,藤井省三是当代鲁迅研究者的一位代表,他于2009年出版了自己的新日译本,挑战代表专家竹内好的翻译手法,突出“异化”,摒弃“归化”。藤井的新译本有着明显的和传统译本的不同,从中也可以看出日本鲁迅研究的新动向。     

William Penn et l’Abbé de Saint-Pierre: Le chaînon manquant

The two most famous peace projects published at the time of Louis XIV are William Penn’sEssay towards the present and future peace of Europe and Castel de Saint-Pierre’sProjet pour rendre la paix perpétuelle en Europe, which came out in English in 1693, and that of the abbé de Saint-Pierre, which was published in its completed form in several volumes dating from 1713 to 1716. A French translation of Penn’s book was issued in 1697 at the latest and was privately distributed. Our claim is that Saint-Pierre was in some way involved in that translation and that he was indebted to Penn for many of his ideas.     

The Bible at the Local Level

In spite of the papal permission to translate the Bible into Chinese that the Jesuit China mission received in 1615, there was no complete Catholic translation of the whole Bible in China until the 20th century (1954). The task of translation was considered too difficult and tedious and, in addition, somewhat dangerous and superfluous. A prerequisite for the translation of the Bible was the arduous linguistic work of various missionaries, who faced difficult work indeed with dictionaries, questions of grammar, and the challenges of establishing a Christian terminology. It was only by the end of the 19th and the beginning of the 20th century that Catholic missionaries in China again focused on the idea to combine the Bible with catechism. The translations from and works on the Bible published by the Divine Word Missionaries in Shandong (1882–1950) were without any doubt a partial, but important contribution to the complete Chinese translation of the Bible. This project can be understood as a distinctive achievement in the Bible apostolate at the local level. This article focuses on a wide variety of aspects and levels of this apostolate. Readers find here that the translation of the Bible accomplished much in the dissemination of Biblical knowledge, certainly not only in South Shandong.     

Richard Leblanc. Fearful Asymmetry. Bouillaud,Dax, Broca,and the Localization of Language,Paris, 1825–1879. Montreal: McGill University Press, 2017. 280 pp. 16 images, 10 tables. $39.95 CAD (cloth). ISBN 978-0773551329.

ABSTRACT

In 1866, Holmgren published an account of the physiological action of light on the retina. The article is taken as the origin of research on the electroretinogram, although the term was not introduced until much later. We present a translation of the article into English and provide a commentary on its reception and significance.     

Translation And The Colonial Imaginary: Ibn Khaldûn Orientalist

Despite the increasing interest in translation in the last two decades, there has been no investigation of the translation of historiography and its transformation from one language to another. This article takes as a case study the translation into French of Ibn Khaldûn, the fourteenth–century North African historian. It considers specifically the translation done by William de Slane in the context of the colonization of Algeria. The Histoire des Berbères , the French narrative of Ibn Khaldûn that relates to the history of Arabs and Berbers in the Maghreb, has become since then the source of French knowledge of North Africa. It is upon that French narrative that colonial and post–colonial historians have constructed their knowledge of North Africa, of Arabs, and of Berbers. The article shows how a portion of the writing of Ibn Khaldûn was translated and transformed in the process in such a way as to become a French narrative with colonial categories specific to the nineteenth century. Using a semiotic approach and analyzing both the French text and its original, the article shows how colonialism introduced what Castoriadis calls an "imaginary" by transforming local knowledge and converting it into colonial knowledge. In showing this the essay reveals that not only is translation not the transmission of a message from one language to another, it is indeed the production of a new text. For translation is itself the product of an imaginary, a creation–in Ricoeur's words, a "restructuring of semantic fields."     

Théodore Flournoy on synesthetic personification

In 1893, Théodore Flournoy published a landmark book on synesthesia — Des phénomènes de synopsie [Of Synoptic Phenomena]. The book presented a pioneering chapter on synesthetic personification, including numerous striking case examples, and it is frequently cited by twenty-first-century researchers as providing some of the earliest examples of the phenomenon. Flournoy employed a broad definition of personification — the representation of stimuli as concrete and specific individuals or inanimate objects. This definition encompassed a more extensive set of phenomena than the definition used by researchers today and was illustrated by cases that would fall outside of contemporary subtypes of synesthetic personification. Yet, Flournoy’s seminal work remains unavailable in English, and the extent of the phenomenon that he described has not been discussed in the contemporary literature. We provide an unabridged translation of Flournoy’s chapter “Des personnifications” [“Of Personifications”].     

Re-Enactment and Radical Interpretation

This article discusses R. G. Collingwood's account of re‐enactment and Donald Davidson's account of radical translation. Both Collingwood and Davidson are concerned with the question “how is understanding possible?” and both seek to answer the question transcendentally by asking after the heuristic principles that guide the historian and the radical translator. Further, they both agree that the possibility of understanding rests on the presumption of rationality. But whereas Davidson's principle of charity entails that truth is a presupposition or heuristic principle of understanding, for Collingwood understanding rests on a commitment to internal consistency alone. Collingwood and Davidson diverge over the scope of the principle of charity because they have radically different conceptions of meaning. Davidson endorses an extensional semantics that links meaning with truth in the attempt to extrude intensional notions from a theory of meaning. Since radical translation rests on a truth‐conditional semantics, it rules out the possibility that there may be statements that are intelligible even though based on false beliefs. Collingwood's account of re‐enactment, on the other hand, disconnects meaning from truth, thereby allowing for the possibility of understanding agents who have false beliefs. The paper argues, first, that Davidson's account of radical translation rests on inappropriately naturalistic assumptions about the nature of understanding, and that Davidson commits this error because he develops his account of radical interpretation in response to an epistemological question that is motivated by a skeptical concern: “how can we know whether we have provided the correct interpretation?” Second, that in the twentieth century far too much philosophizing has been driven by epistemological concerns that have obscured attempts to provide adequate answers to the sort of conceptual question with which Collingwood is concerned, namely: “what does it mean to understand?”     

考古学与性别

本文节译自英国杜伦大学(DurhamUniversity)考古学教授马太·约翰逊(MatthewJohnson)1999年出版的《考古学理论:导言》(ArchaeologicalTheory:AnIntroduction)一书的第八章“考古学与性别”(“ArchaeologyandGender”)。本章节通过对其中几个最流行主题的归纳综述了近二十年来性别考古学的概况,并且介绍了一例典型个案,最后还以答问形式阐述了作者本人对此领域较混淆的若干问题的看法。     

Behçet Kemal Çağlar's Kur’ân‐ı Kerîm'den İlhamlar (Inspirations from the Holy Qur’ān): A Kemalist's Personal,Poetic Response to the Qur’ān

Behçet Kemal Ça?lar, 1908–1969, is the author of a commentary of the Qur’ān, Kur’ân‐? Kerîm'den ?lhamlar (‘Inspirations from the Holy Qur’ān’), published in 1966. This work can be described as a poetic reflection on the Qur’ān. It does not adhere to rendering every line or verse, but instead insists on maintaining a rhythmic cadence and end‐rhyme. Although it resembles a translation in some ways, Ça?lar refuses to call his work a translation. This paper begins by introducing Ça?lar and his text, a brief history of Turkish translations of the Qur’ān, then Ça?lar's approach is contrasted with the aims of translators of the Qur’ān. Ça?lar's text is studied in more detail, providing a sample of the Turkish text and a translation of it into English, focusing on Ça?lar's reflection on Sūrat ?aha. Through this study, it becomes clear that as a result of his prioritizing the literary aspects of the Qur’ān in his reflection, Ça?lar's book has an advantage over literal translations of the Qur'an and it can be useful for Qur’ān translation. At the same time, Ça?lar's book is a reflection of a desire to develop a Turkish Islam—a manifestation of Islam that came from Turkey, that reflected its language and culture and that was intelligible to its people.