Article published In: Translaboration: Exploring Collaboration in Translation and Translation in Collaboration
Edited by Alexa Alfer and Cornelia Zwischenberger
[Target 32:2] 2020
► pp. 239–260
Translaboration as legitimation of philosophical translation
Published online: 15 June 2020
https://doi.org/10.1075/target.20078.hel
https://doi.org/10.1075/target.20078.hel
Abstract
Even highly regarded translators cannot escape the common suspicion that philosophical ideas are not communicable
in foreign languages – a suspicion that plagues philosophical translation. Translators effectively counter this distrust of
translation when they explicitly claim to have collaborated with the author. This paper focuses on the Italian translation of
Sein und Zeit (Being and Time) (first published in 1927; . 1986a. Sein und Zeit. Tübingen: Max Niemeyer.), titled Essere e tempo (. 2006. Essere e tempo. Translated by Alfredo Marini. Milano: Mondadori.,
trans. Marini), whose translator, Alfredo Marini, took particularly interesting measures to legitimate his work. This case is
especially intriguing because Pietro Chiodi’s earlier translation (Heidegger, Martin. 1953. Essere e tempo. Translated by Pietro Chiodi. Milano: Bocca., . 1976. Essere e tempo. Translated by Pietro Chiodi. Milano: Longanesi., . 2005. Essere e tempo. Translated by Pietro Chiodi. Revised by Franco Volpi. Milano: Longanesi.) is still popular in Italy despite Chiodi’s own complaints that the German text is untranslatable. The widespread acceptance
of the earlier Italian translation presents a considerable problem of legitimation for Marini, who counters Chiodi’s views by
arguing for the translatability of the text and supports his argument through a rhetorically constructed scene of collaborative
translation. I begin this paper by retracing Marini’s strategy for presenting Essere e tempo (. 2006. Essere e tempo. Translated by Alfredo Marini. Milano: Mondadori., trans. Marini) as a ‘translaboration’ (a collaborative translation),
before addressing concerns that collaborative translation could hinder the translator’s creativity. I show that Marini’s
translation achieves its most creative, and at times eccentric, effects through his close collaboration with the (deceased)
philosopher, Martin Heidegger.
Article outline
- 1.Introduction
- 2.Translating against philosophical and terminological resistance
- 3.(Translated) paratextual paths to legitimate hermeneutic guidance
- 4.Translating in keeping with Heidegger’s ‘instructions’ for translation practice
- 5.Conclusion: Philosophical translation as translaboration
- Notes
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