21 Matching Annotations
  1. Last 7 days
  2. Jan 2022
    1. Even finding terms totranslate concepts like ‘lord’, ‘commandment’ or ‘obedience’ intoindigenous languages was extremely difficult; explaining theunderlying theological concepts, well-nigh impossible.

      Example of the difficulty of translating words when the underlying concepts don't exist in a culture.

  3. Dec 2021
    1. As a result of extensive work with this technique a kind of secondary memory will arise, an alter ego with who we can constantly communicate.

      I want to look at the original German for this sentence, particularly with respect to the translation of the phrase "secondary memory". Is the translation semantic or literal? Might the original German have been a more literal "second brain"?

      Compare this to the one or two other examples of this sort of translation from the German.

    2. index card file

      Given the use case that Niklas Luhmann had, the translation of zettelkasten into English is better read as "index card file" rather than the simpler and more direct translation "slip box".

      While it's not often talked about in the recent contexts, there is a long history of using index cards for note taking in the United States and the idea of an index card file was once ubiquitous. There has been such a long span between this former ubiquity and our digital modernity that the idea of a zettelkasten seems like a wondrous new tool, never seen before. As a result, people in within social media, the personal knowledge management space, or the tools for thought space will happily use the phrase zettelkasten as if it is the hottest and newest thing on the planet.

  4. Nov 2021
    1. I have used the Oxford text of T. W. Allen, 2nd edition, and followed itexcept in a very few places

      The source of the translation of the Odyssey by Richmond Lattimore is the 2nd edition of the Oxford text of T. W. Allen.

  5. Jul 2021
    1. https://bmcr.brynmawr.edu/2008/2008.12.41/

      A searing review of David R. Slavitt's translation of Lucretius.

      The "close enough" nature of the translation seems like the intellectual slide shown by too many moderns which decontextualizes our historical precedents. Perhaps fine for a quick view, but could be a slippery slope for taking as part of the basis for Western intellectual tradition.

    2. Slavitt’s volume enters a crowded field where there are praiseworthy translations of Lucretius in both prose and poetry. There was no need for yet another English version of the De Rerum Natura, and Slavitt’s attempt to compete with the likes of the venerable Bailey, the reliable Melville and the often sublime Stallings should serve as an impetus for those interested in Lucretius to learn Latin, or at least to use a translation that is more Lucretius and less David Slavitt.

      An apt summary of a scathing review.

      Also a handy ranking of some of the extant translations.

    3. Seems as if Slavitt has translated a lot of modernity into an ancient text which likely didn't have many of our modern references. This seems to be the sort of reading into a text that many moderns do to the Bible. Better would be to read it as the author intended to the audience to which it was intended rather than reading additional meanings into the text.

    4. In general, the greatest deficiency in the translation (besides its omissions) is failure to capture Lucretius’ style: archaism and indeed repetition are part of what makes Lucretius Lucretius (and not Slavitt).

      Archaism and repetition are part of what makes Lucretius Lucretius.

    5. No indication is given of how his version might be better than Stallings’ Penguin, or the Oxford verse translation of Melville, another formidable competitor Slavitt does not equal.

      David R. Slavitt's translation isn't as solid as those of A.E. Stallings or Ronald Melville.

      I've been skimming Stallings' this morning and it is quite nice. I'll have to pull up Melville's.

      Ronald Melville, Lucretius On the Nature of the Universe. Oxford, 1997. Also Anthony M. Esolen, Lucretius On the Nature of Things. Baltimore, 1995.

  6. Apr 2021
    1. Hérigone's only important work is the six volume Cursus mathematicus, nova, brevi, et clara methodo demonstratus Ⓣ<span class="non-italic">(</span>Course on mathematics : new, short, and with clear methods shown<span class="non-italic">)</span> or, to give it its French title, Cours mathematique, demonstre d'une nouvelle, briefve, et claire methode which appeared between 1634 and 1642.

      There is a clever little bit of UI on this page in which there appears a red letter T in a circle after the Latin title. If one clicks it ,there's a pop up of the translation of the title into English.

  7. Dec 2020
    1. The work translated here has traditionally been calledDe arca Noe mystica, or ‘‘TheArk of Noah According to the Spiritual Method of Reading.’’
  8. Oct 2020
    1. Concerning the discipline of sociology, he described the dichotomy of sedentary life versus nomadic life as well as the inevitable loss of power that occurs when warriors conquer a city. According to the Arab scholar Sati' al-Husri, the Muqaddimah may be read as a sociological work. The work is based around Ibn Khaldun's central concept of 'aṣabiyyah, which has been translated as "social cohesion", "group solidarity", or "tribalism". This social cohesion arises spontaneously in tribes and other small kinship groups; it can be intensified and enlarged by a religious ideology. Ibn Khaldun's analysis looks at how this cohesion carries groups to power but contains within itself the seeds – psychological, sociological, economic, political – of the group's downfall, to be replaced by a new group, dynasty or empire bound by a stronger (or at least younger and more vigorous) cohesion. Some of Ibn Khaldun's views, particularly those concerning the Zanj people of sub-Saharan Africa,[27] have been cited as a racist,[28] though they were not uncommon for their time. According to the scholar Abdelmajid Hannoum, Ibn Khaldun's description of the distinctions between Berbers and Arabs were misinterpreted by the translator William McGuckin de Slane, who wrongly inserted a "racial ideology that sets Arabs and Berbers apart and in opposition" into his translation of the Muqaddimah.
    1. The worst answer I can imagine is the one Pope Gregory VII gave for refusing to let the Holy Scripture be translated out of Latin: “... [I]f it were plainly apparent to all men, perchance it would be little esteemed and be subject to disrespect; or it might be falsely understood by those of mediocre learning, and lead to error.”

      I'd push back on this a bit by saying that there are huge swaths of people looking at English translations, of Latin translations, of Greek, Hebrew, and Aramaic translations. Not only is there some detail lost in the multiple levels of translation, but many modern Christians are actively mis-applying the stories in the Bible to apply to their modern lives in radically different ways than was intended.

    1. However, if Welsh does not yet possess a spoken standard, it does possess a literary standard which can be traced back to the translation of the Bible by Bishop WIlliam Morgan in 1588, which in turn is based on the language of the medieval court poets who were the heirs of the Cynfeirdd, the earl poets Aneirin and Taliesin. These lived in the sixth century AD and described battles which took place in today's Scotland and Northern England [...]



    1. “Am I to understand,” I asked, “that you leave the whole of the property, of every sort and description, of which you die possessed, absolutely to Lady Verinder?” “Yes,” said Sir John. “Only, I put it shorter. Why can’t you put it shorter, and let me go to sleep again? Everything to my wife. That’s my Will.”

      This is so hilarious! An instance of translation, from legalese to ordinary speech and back.