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101. Studia Phaenomenologica: Volume > 5
Ki-Sang Lee The “Happening of Being” and the Horizon of Being. Enowning of the Understanding of Being in Korea
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I have spent 20 years preparing for the translation of Heidegger’s Being and Time. In these 20 years, I spent 10 years in Germany writing the master and doctoral thesis on Heidegger in order to understand Heidegger’s thoughts properly. Later on I spent other 10 years teaching Heidegger’s philosophy at university while translating Being and Time into Korean. At that time, there were already 4 different translations of Being and Time in Korean. But because these translations were based on Japanese translations, many concepts and terms were ungraspable by ordinary Korean people. Impressed with Heidegger’s use of the ordinary words as important philosophical concepts, I also did my best to translate Being and Time using ordinary Korean words.
102. Studia Phaenomenologica: Volume > 5
John Macquarrie Heidegger’s language and the problems of translation
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The article tells the detailed story of the first translation of Sein und Zeit in English, i.e. the way a Scottish pastor and an American scholar joined their efforts to find a suitable path of breaking the “myth of untranslatability” which surrounded at the time Sein und Zeit. The story also covers their method of translation, the obstacles they encountered, while covering in depth the different types of “linguistic oddities” of the Heideggerian idiom which often puzzles the translators: new or compound words, etymologies, grouping words in “constellations” which stem from the same root.
103. Studia Phaenomenologica: Volume > 5
Mark Wildschut Heidegger into D(e)ut(s)ch
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In this contribution the author sketches his main motives for translating Sein und Zeit into Dutch. First, the author argues that Heidegger’s text – and its translation – can clarify its notions better than most of Heidegger’s interprets can do. Then, the author shows that Heidegger’s method, being hermeneutics, has intrinsically to do with translation. Referring to the genesis of his translation, the author points at some general peculiarities of Heidegger’s use of language, insisting upon their meaning for the translation of Heidegger’s work into Dutch.
104. Studia Phaenomenologica: Volume > 5
Richard Matz Some words about my way to Heidegger
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These pages belong to the Swedish translator of Sein und Zeit, Richard Matz, who unfortunately died september 1992. The text is taken from the correspondence between Richard Matz and the Portuguese translator of Sein und Zeit, Marcia Sá Cavalcante Schuback, who translated it from Swedish and explained in a final note the context in which they met and discussed about Heidegger translations, invoking also the figure and personality of Richard Matz.
105. Studia Phaenomenologica: Volume > 5
Jorge Eduardo Rivera Translating Being and Time Into Spanish
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This article discusses what could be called “the adventure of translating” Sein und Zeit in Spanish. It argues that every translation is an adventure, and particularly the translation of a philosophical text. A translation does not literally reproduce into another language what an author or philosopher affirms. The question is instead to express it in the most accurate form with the resources of the translator’s language, in such a way that the text may sound as if it was written in the language to which it is to be translated. This article refers to the very long route that the author had to go over in order to make Sein und Zeit “speak” a good and clear Spanish.
106. Studia Phaenomenologica: Volume > 5
Reijo Kupiainen Finnish approaches to Sein und Zeit
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Finnish is a small language area and classical philosophical translations have been largely missing. Translating Sein und Zeit brings forth some specific difficulties. Finnish philosophical tradition is mostly analytical and we don’t have established phenomenological concepts. For example, the word “Dasein” is translated in several different ways. Following Heidegger’s own method and philosophy of language a translator has to find his own path situated in the nearness of Being and language. Therefore a translation is always an act of rewriting. Heidegger’s own roots in philosophical traditions of Neo-Kantianism, Aristotle and primal Christian thought must be taken into account as well.
107. Studia Phaenomenologica: Volume > 5
Tere Vadén Probing for Indo-European connections: Heidegger translations in Finnish
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The Finnish Heidegger translations point to a problem created by the history of the language: words having to do with technology, metaphysics and so on are mostly direct loans from Indo-European languages with little connection to the rest of the vocabulary. This presents the translators with a dilemma: if one wants to retain Heidegger’s poetic and etymologising style, the Finnish tends to miss the essential contact to Greek-German-Western origins.
108. Studia Phaenomenologica: Volume > 5
Corrado Badocco German Editions of Heidegger’s Sein und Zeit
109. Studia Phaenomenologica: Volume > 5
Kaan H. Ökten „Sein“ ist nicht gleich „Sein“.: Translating Sein und Zeit into Turkish
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The Turkish translation of Sein und Zeit has not yet been completed. Therefore it is not the subject of this paper whether or not Heidegger’s opus magnum can possibly be übersetzt, übertragen, or deutend dargestellt in an entirely different language such as Turkish. What is going to be discussed, instead, are the ways in which Heidegger can be presented by using the authentic capabilities of Turkish; the different alternatives of such a presentation; the notions and contexts that those alternatives would materialize in the mind of a person who speaks and thinks in Turkish; and, finally, the extent to which those materialized concepts match the objectives that Heidegger had in mind. It is interesting, for that reason, that, for example, varlik does not always mean varlik in Turkish, while Sein always does mean Sein in German.
110. Studia Phaenomenologica: Volume > 5
Kwang-Hie Soh The difficulties of translating Heidegger’s terminology into Korean
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In this contribution, I sketch the historical context in which the first Korean translation of Sein und Zeit started and the difficulties faced during the process of translation. The translation took about ten years. It is quite difficult to understand Heidegger’s terms and more difficult to translate them into Korean because they have multiple meanings and nuances. So I translated those terms as literally as I could, but sometimes I had to take liberties. When needed, I explained the literal meaning and the usage of the terms in the footnotes.
111. Studia Phaenomenologica: Volume > 5
Cristian Ciocan Translating Heidegger’s Sein und Zeit: Introduction
112. Studia Phaenomenologica: Volume > 5
Joan Stambaugh Attempting to translate Being and Time
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In this article, the author narrates the story of the second English translation of Being and time. In the first part, the author describes both the personal history and the general cultural situation which led to the necessity of a new translation of Sein und Zeit. In the second part of the essay, the author discusses some of the Heideggerian terms as Da-sein, Wiederholung, Verfallen, Geworfenheit, Befindlichkeit, focusing on the meaning and the central role of temporality in the project of existential analytic.
113. Studia Phaenomenologica: Volume > 6
François-David Sebbah Levinas: Father/Son/Mother/Daughter
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The aim of this article is to give an account of the Levinasian description of the Father/Son relation and to evaluate its philosophical implications, in particular in the domain of phenomenology. It will also consider the Levinasian description of the feminine, which is often problematical on account of its machismo. It is argued that these two questions, apparently quite unrelated, are in fact closely linked: they both derive from a common aporia situated at the heart of the decisive phenomenological description of the trial of otherness.
114. Studia Phaenomenologica: Volume > 6
Richard A. Cohen Some Notes on the Title of Levinas’s Totality and Infinity and its First Sentence
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Alternative oppositions to “infinity” and “totality” are suggested, examined and shown to be inadequate by comparison to the sense of the opposition contained in title Totality and Infinity chosen by Levinas. Special attention is given to this opposition and the priority given to ethics in relation Kant’s distinction between understanding and reason and the priority given by Kant to ethics. The book’s title is further illuminated by means of its first sentence, and the first sentence is illuminated by means of the book’s title. Special attention is given to explicating the nature and significance of the hitherto unnoticed “informal” fallacy contained in the first sentence.
115. Studia Phaenomenologica: Volume > 6
George Kovacs Heidegger’s Contributions to Philosophy and the Failure of “A Grassroots Archival Perspective”
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This study responds to Theodore Kisiel’s “review and overview” of Contributions, the English translation of Heidegger’s Beiträge, included in his essay published in Studia Phænomenologica, vol. 5 (2005), 277-285. This study shows the uniqueness and the significance of Beiträge, as well as the nature of the venture to render it into English (I); it explores the language and way of thinking, the be-ing-historical, enowning perspective, endemic to Heidegger’s second main work, and identifies the “ideal” and the difficulties of its translation as a hermeneutic labor, as well as the inadequacy of “an archival perspective” for guiding the translation and the grasping of his text (II). Based on these insights, this study, then, leads to a critical assessment of Theodore Kisiel’s hyperbolic, acerbic, despairing reactions to Contributions as a work of translation, thus exhibiting the collapse of his gratuitous assertions and assumptions under their own weight, as well as the failure of his “archival” approach to the translation (and ultimately to the assessment of Heidegger’s thinking) (III); it concludes with showing the nature and the disclosive power of Contributions, as well as its significance for the future of Heidegger studies (IV).
116. Studia Phaenomenologica: Volume > 6
Drew Dalton The Pains of Contraction: Understanding Creation in Levinas through Schelling
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There is an apparent contradiction within Levinas’ work: on the one hand, Levinas upholds an account of existence that seemingly requires a creation narrative, while maintaining, on the other hand, that an account of the ethical import of that existence needs no recourse to the divine. This seeming contradiction results from a fundamental misunderstanding concerning Levinas’ account of creation and its logical consequences concerning the divine. This paper aims to clarify this misunderstanding by exploring the similarities between and influence of F. W. J. Schelling’s work on Levinas’ thereby providing a more complete picture of both author’s respective accounts of genesis and the existence of God.
117. Studia Phaenomenologica: Volume > 6
David Grandy Merleau-Ponty’s Visual Space and the Law of Large Numbers
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Maurice Merleau-Ponty argued that the seeing of things together (focal figure and background objects) accounted for the sense that things possess unseen depth: they are three-dimensional entities, not facades. I compare this idea to the law of large numbers. In both cases, single entities take on substance, depth, or meaning when assimilated into a large body of comparable instances. Thinking along these lines, Erwin Schrödinger proposed that living processes achieve order by virtue of the multiplicity of their constituent parts, any of which, when considered individually, militate against perception and understanding. He further suggested that those parts take their place as things to be perceived even as they constitute our perceiving faculties, and this is why uncertainty occasions their reality. Thus he offers an instance of Merleau-Ponty’s notion of chiasmic intertwining, which allows for world-body interchange or reversibility beyond the reach of unequivocal apprehension.
118. Studia Phaenomenologica: Volume > 6
Colin Davis Levinas and the Phenomenology of Reading
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Although Levinas showed relatively little interest in secular literature, and indeed he was sometimes distinctly hostile towards it, some of his essays sketch a phenomenological account of the reading experience which is applicable to non-sacred texts. This article compares Levinas’s phenomenology of reading to that of Wolfgang Iser, and argues that it may be susceptible to some of the same criticisms. It then examines Levinas’s 1947 essay “L’Autre dans Proust” in the light of Proust’s Un amour de Swann, suggesting that Levinas’s reading is blind to aspects of Proust’s writing which contradict his ethics. This finally raises questions about the viability of a genuinely enlightening, ethical encounter between reader and text, or between self and other.
119. Studia Phaenomenologica: Volume > 6
Nader El-Bizri Uneasy Interrogations Following Levinas
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This paper consists of critical interrogations and speculative reflections on the ethical bearings of Emmanuel Levinas’ resourceful and intricate views on death, otherness, and time, while illustrating the nature of the philosophical challenges confronting the interpreters of his prolific writings, and investigating their intellectual, moral and political prolongations. This line of inquiry probes the multiple aspects of ethical responsibility that are entailed by the “face-to-face” relation with the other, and their potential theoretical extensions in meditations on the notion of “visage”, particularly in the context of concrete practices and everyday demands. Moreover, this study offers selective analytic parallels with Martin Heidegger’s thoughts on mortality, along with associated pointers by Jean-Paul Sartre, in view of further elucidating the ethical implications of Levinas’ thinking, and exploring their tacit entanglements with politics.
120. Studia Phaenomenologica: Volume > 6
Adina Bozga, Attila Szigeti A Century With Levinas: Notes on the Margins of His Legacy