24 Matching Annotations
  1. Oct 2024
  2. Oct 2023
    1. Steinberg, Avi. “After More Than Two Decades of Work, a New Hebrew Bible to Rival the King James.” The New York Times, December 20, 2018, sec. Magazine. https://www.nytimes.com/2018/12/20/magazine/hebrew-bible-translation.html.

    2. Alter regularly composes phrases that sound strange in English, in part because they carry hints of ancient Hebrew within them. The translation theorist Lawrence Venuti, whom Alter has cited, describes translations that “foreignize,” or openly signal that a translated text was originally written in another language, and those that “domesticate,” or render invisible the original language. According to Venuti, a “foreignized” translation “seeks to register linguistic and cultural differences.” Alter maintains that his translation of the Bible borrows from the idea of “foreignizing,” and this approach generates unexpected and even radical urgency, particularly in passages that might seem familiar.
    3. In a 1969 volume on contemporary Jewish literature, drawn from essays he published in magazines, Alter championed Bellow, among others, noting, “The WASP cultural hegemony in America is over.”
    4. The art of the biblical narrative, Alter hypothesized, was finalized in a late editorial stage by some unifying creative mind — a figure who, like a film editor, introduced narrative coherence through the art of montage. Alter called this method “composite artistry,” and he would also come to use the term “the Arranger” — a concept borrowed from scholarship on James Joyce — to describe the editor (or editors) who gave the text a final artistic overlay. It was a secular and literary method of reading the Hebrew Bible but, in its reverent insistence on the coherence and complex artistry of the central texts, it has appealed to some religious readers.
    1. Shulevitz, Judith. “‘The Five Books of Moses’: From God’s Mouth to English.” Book Review of The Five Books of Moses: A Translation With Commentary by Robert Alter. The New York Times, October 17, 2004, sec. Books. https://www.nytimes.com/2004/10/17/books/review/the-five-books-of-moses-from-gods-mouth-to-english.html.

    2. Take Alter's treatment of the cycle of stories in which the first two matriarchs, Sarah and Rebekah, conspire against elder sons for the benefit of younger ones. Sarah insists that Abraham drive Ishmael, his firstborn, and Ishmael's mother, Hagar, into the desert to die, to protect the inheritance of Sarah's son, Isaac. Rebekah tells her son Jacob to trick his father, the now elderly Isaac, into giving him a blessing rightfully owed to Esau, Jacob's ever-so-slightly older twin brother. The matriarchs' behavior is indefensible, yet God defends it. He instructs Abraham to do as Sarah says, and after Jacob takes flight from an enraged Esau God comes to Jacob in a dream, blesses him, and tells him that he, too, like Abraham and Isaac before him, will father a great nation.Alter doesn't try to explain away the paradox of a moral God sanctioning immoral acts. Instead he lets the Bible convey the seriousness of the problem. When Abraham balks at abandoning Ishmael and Hagar, God commands, "Whatever Sarah says to you, listen to her voice." Rebekah, while instructing Jacob on how to dress like Esau so as to steal his blessing, echoes God's phrase -- listen to my voice" -- not once but twice in an effort to reassure him. As we read on in Alter's translation, we realize that the word "voice" ("kol" in Hebrew) is one of his "key words," that if we could only manage to keep track of all the ways it is used it would unlock new worlds of meaning. In the story of Hagar and Ishmael, God's messenger will tell Hagar that God will save them because he has heard the voice of the crying boy. And the all but blind Isaac will recognize the sound of Jacob's voice, so that although his younger son stands before him with his arms covered in goatskin (to make them as hairy as Esau's), and has even put on his brother's clothes (to smell more like a hunter), Isaac nearly grasps the deceit being perpetrated against him.

      Something fascinating here with respect to orality and associative memory in ancient texts at the border of literacy.

      What do others have to say about the use of "key words" with respect to storytelling and orality with respect to associative memory.

      The highlighted portion is an interesting example.

      What do other examples look like? How common might they be? What ought we call them?

    3. Alter's translation puts into practice his belief that the rules of biblical style require it to reiterate, artfully, within scenes and from scene to scene, a set of "key words," a term Alter derives from Buber and Franz Rosenzweig, who in an epic labor that took nearly 40 years to complete, rendered the Hebrew Bible into a beautifully Hebraicized German. Key words, as Alter has explained elsewhere, clue the reader in to what's at stake in a particular story, serving either as "the chief means of thematic exposition" within episodes or as connective tissue between them.
    4. But Alter, along with critics like Frank Kermode, Harold Bloom, David Damrosch and Gabriel Josipovici, has spent the past quarter-century rejecting both the preacherly and the historicist approaches to the Bible and devising one that would allow us to grapple with it as literature.
    1. Goldfajn, Tal. “Thou Shalt Show: On Robert Alter’s Translation of the Hebrew Bible.” Book Review of The Hebrew Bible: A Translation with Commentary by Robert Alter. Los Angeles Review of Books, June 2, 2020. https://lareviewofbooks.org/article/thou-shalt-show-on-robert-alters-translation-of-the-hebrew-bible/.

    2. Alter’s keen grasp of that rhythm and syntax is evidenced by his playful 10 commandments for Bible translators: 1.Thou shalt not make translation an explanation of the original, for the Hebrew writer abhorreth all explanation. 2. Thou shalt not mangle the eloquent syntax of the original by seeking to modernize it. 3. Though shalt not shamefully mingle linguistic registers. 4. Thou shalt not multiply for thyself synonyms where the Hebrew wisely and pointedly uses repeated terms. 5. Thou shalt not replace the expressive simplicity of the Hebrew prose with purportedly elegant language. 6. Thou shalt not betray the fine compactness of biblical poetry. 7. Thou shalt not make the Bible sound as though it were written just yesterday, for this, too, is an abomination. 8. Thou shalt diligently seek English counterparts for the word-play and sound-play of the Hebrew. 9. Thou shalt show to readers the liveliness and subtlety of the dialogues. 10. Thou shalt continually set before thee the precision and purposefulness of the word-choices in Hebrew.
    3. Take “soul” in the KJV’s Psalm 23: “The Lord is my shepherd […] He restoreth my soul.” Alter, who has by now become famous for taking the soul out of the Hebrew Bible, gives us: “The Lord is my shepherd […] My life He brings back.” Where has the soul gone? The answer is that the Hebrew didn’t really provide it in the first place. The word “nefesh” is more concrete, meaning “breath,” “life-breath,” “essential self,” and also “throat.” It suggests the material, the bodily, or, as the biblical scholar James Barr put it, “is not a separate essence and is more like the principle of life animating the person, acting in his actions, and touched by that which touches him.”
    4. Alter’s approaches the Bible as great literature first and foremost — an approach almost inconceivable before the mid-20th century.
    1. Bruce, James. “The Godless Bible.” Book Review of The Hebrew Bible: A Translation with Commentary by Robert Alter. Law & Liberty, July 15, 2022. https://lawliberty.org/book-review/the-godless-bible/.

    2. Alter says he avoids the phrase “‘like the son of man’ because of its strong, and debatable, tilt toward a messianic interpretation.”

      Of course Alter's alternate translation of "son of man" allows one a closer meaning of Jews prior to the first century and Jesus, which adds a lot of undue baggage which may be seen as retconning the Hebrew Bible. It is after all, titled The Hebrew Bible and specifically not The Old Testament, thus placing it into the tradition of Christianity.

  3. Jan 2023
    1. The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both.

      Another description of the layout.

    2. treasury of the Sicyonians is an altar of Heracles

      describes the treasuries in location to the Altar of Heracles in Olympia

    3. The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both

      describes location of the alter of Zeus

  4. Jun 2022
    1. It would lack a unique personality or an “alter ego,” which is what Luhmann’s system aimed to create. (9)

      Is there evidence that Luhmann's system aimed to create anything from the start in a sort of autopoietic sense? Or is it (more likely) the case that Luhmann saw this sort of "alter ego" emerging over time and described it after-the-fact?

      Based on his experiences and note takers and zettelkasten users might expect this outcome now.

      Are there examples of prior commonplace book users or note takers seeing or describing this sort of experience in the historical record?


      Related to this is the idea that a reader might have a conversation with another author by reading and writing their own notes from a particular text.

      The only real difference here is that one's notes and the ability to link them to other ideas or topical headings in a commonplace book or zettelkasten means that the reader/writer has an infinitely growable perfect memory.

  5. Mar 2022
  6. Mar 2021
  7. Jan 2018
    1. el metarrelato del ‘razonamiento abstracto’ del conocimiento ignora una característica muy importante de la producción de conocimiento que el pensamiento de diseño no olvida: el hecho de que la creación es siempre emergente, en los dos sentidos del término, es decir, auto-organizada y ‘alter-organizada’. Este último calificativo significa que el académico/diseñador también establece elementos y toma decisiones que permiten que la dinámica de auto-organización despegue y haga su trabajo.

      ¿Hasta qué punto el Data Week y las Data Rodas han permitido alter-organizaciones?