Paeans to progress: Arthur Young’s travel accounts in German translation

2006 ◽  
Vol 80 (3) ◽  
pp. 369-371
Author(s):  
Kathryn A. Abbott
Keyword(s):  

Author(s):  
Helen Abbott

When Austrian composer Alban Berg was working on his opera Lulu, he wrote three Baudelaire songs as a Konzertaria entitled Der Wein. Premiered in 1930, Der Wein is a large-scale work for voice and orchestra. Berg uses a German translation by Stefan George, but the published score is in parallel texts, accommodating the French verse line. The chapter also considers a ‘hidden’ Baudelaire setting from Berg’s 1926 Lyric Suite for string quartet. The analysis covers: (a) the context of composition; (b) the connections established between selected poems; (c) the statistical data generated from the adhesion strength tests; and (d) how the data shape an evaluation of Berg’s settings of Baudelaire. Evidence suggests that Berg’s settings of Baudelaire are loosely entangled; the highly prescriptive score affects syntax, semantics, and prosody. Yet, because Der Wein has stood the test of time, the settings are deemed loosely accretive.


Author(s):  
Michael C. Rea

This book is the first of two volumes collecting together the most substantial work in analytic theology that I have done between 2003 and 2018. The essays in this volume focus on the nature of God, whereas the essays in the companion volume focus on humanity and the human condition. The essays in the first part of this volume deal with issues in the philosophy of theology having to do with discourse about God and the authority of scripture; the essays in the second part focus on divine attributes; and the essays in the third part discuss the doctrine of the trinity and related issues. The book includes one new essay, another essay that was previously published only in German translation, and new postscripts to two of the essays.


Author(s):  
Carolina López-Ruiz

There was, without a doubt, a Phoenician and Punic literature. Very little of it is extant, but we have enough of it to gauge the great loss. Lacking the advantage of its own manuscript tradition and later cultures devoted to it, Phoenician literature was not systematically preserved, unlike that of the Greeks, Romans, and Israelites. What we have are small pieces that surface among the Classical literary corpus. Despite these unfavorable conditions, an impressive range of literary genres is attested, concentrated in particular genres. Some of this literature aligned with broader ancient Near Eastern tradition: cosmogony, foundation stories, historical records, and other areas that correspond with Phoenician expertise (travel accounts or itineraries, agricultural treatises). Other genres were likely adopted through Greek influence (narrative histories, philosophy). Moreover, from Hellenistic times onward, works by Phoenician authors had to be written and transmitted in Greek in order to survive. Nonetheless, the chapter cautions that we should not lightly categorize them as merely “Greek” literature, at least in the cases in which we know the authors are Phoenicians (including Carthaginians) writing about Phoenician matters.


2007 ◽  
Vol 7 (2) ◽  
pp. 241-265 ◽  
Author(s):  
Silvia Hansen-Schirra ◽  
Stella Neumann ◽  
Erich Steiner

Explicitness or implicitness as assumed properties of translated texts and other texts in multilingual communication have for some time been the object of speculation and, at a later stage, of more systematic research in linguistics and translation studies. This paper undertakes an investigation of explicitness/implicitness and related phenomena of translated texts on the level of cohesion. A corpus-based research architecture, embedded in an empirical research methodology, will be outlined, and first results and possible explanations will be discussed. The paper starts with a terminological clarification of the concepts of ‘explicitness’ and ‘explicitation’ in terms of dependent variables to be investigated. The two terms — and their usage by other scholars — will be discussed. An electronic corpus will then be described which provides the empirical data and techniques for information extraction. For the investigation carried out using our corpus, indicators will then be derived on the basis of which operationalizations and hypotheses can be formulated for patterns of explicitation occurring between source and target texts. Some initial results relating to cohesive explicitness and explicitation in the data will be presented and discussed, with particular attention being paid to the areas of ‘reference’, ‘substitution‘, ‘ellipsis’, ‘conjunction’, and ‘lexical cohesion’. First attempts will also be made at explaining the findings.


Numen ◽  
2010 ◽  
Vol 57 (2) ◽  
pp. 154-185 ◽  
Author(s):  
Jana Valtrová

AbstractThe article deals with several medieval travel accounts about Asia, which were produced during the 13th and 14th centuries, in the time of the so called Mongol mission. These reports were written by Franciscan and also some Dominican missionaries, namely William of Rubruck, John Plano of Carpini, Odoric of Pordenone, John of Marignola, Jordanus Catalanus and a few others. The aim of the article is to analyze the encounter of European travelers’ “traditional” ideas about Asia with the actual reality. Did the friars mostly rely on their anticipations, or were they open to new information, even if this could destroy views often advocated by eminent authorities of European medieval thought? The article analyses three “traditional” topoi, each of them in the context of the above-mentioned reports: earthly paradise, the kingdom of Prester John and human monsters. All of them belonged to the medieval lore regarding the East, as testified by many literary as well as pictorial documents. Each of the authors adopted a slightly different strategy for how to solve the potential conflicts between “tradition” and experience. Finally, I suggest conceptualizing the problem of “tradition” and experience in medieval travel accounts with reference to a typology of “otherness” created by Karlheinz Ohle. According to Ohle, a “cognitive Other” (1) is an unknown, never encountered Other which can only be imagined, whereas a “normative Other” (2), is an Other which is directly encountered and gradually explored. In my opinion, the friars’ medieval travel accounts actually reflect a shift from imagination towards gradual encounter and exploration — in these reports the imagined (cognitive) fabulous East gradually turned into an explored (normative) reality.


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