Paradoxes of translation

In this article, I consider what is assumed to be the speculative paradox of translation: that translation is theoretically impossible but actually practicable. My thesis is that this aporia is nothing but a consequence of the limited way in which translation is often conceptualised. In this article, the term ‘translation’ is to be understood as interlingual translation, unless otherwise indicated; more precisely, as literary translation. In order to present my argument, I will examine three examples of translation, namely: (1) the fictionalisation of the translation process in Nicole Brossard’s novel Le désert mauve; (2) Jean-François Billeter’s translation of a poem by the medieval Chinese poet Su Dongpo; and (3) the translation of the words ‘tragedy’ and ‘comedy’ by the fictional character Averroes in a short story written by Jorge Louis Borges. The analysis of these real or fictitious examples of translation will help to introduce the notion of the unspoken as that which cannot be transmuted or recognised as a sign. This ever-present dimension of the translation process will allow me to show that the thesis of fundamental untranslatability is a false aporia, which derives from a reductive understanding of the phenomenon of translation.

Su Shi (Su Dongpo)

A bibliographic review of Su Shi, Su Shih 苏轼 (1037–1101), known also as Su Dongpo 苏东坡 or by his given name Su Zizhan 苏子瞻, must be multifaceted because, unlike Chinese figures who are known primarily for their poetry, he was recognized as a scholar-official whose literary works referenced earlier philosophical, literary, and historical writings. Furthermore, his vast network of contacts in Northern Song (960–1127) society, including political, religious, literary, and artistic figures, brought variety and erudition to his writings as well as innovation in the sister arts of poetry, calligraphy, and painting. This voluminous array has provided material for collators, printers, and publishers. In addition to his writings, events detailing service as a scholar-official for the Song court, factional disputes over governance, and times in exile have prompted compelling biographies and also diverse assessments of his life. His travels to more places in China than anyone before him have occasioned local accounts, regional pride, and the development of historical sites. Engagement with the Buddhist and Daoist traditions modified his Confucian beliefs and prompted complexity and depth in interpretations of his writings. The familial and literary relationship with father Su Xun 苏洵 and brother, Su Zhe 苏辙, known collectively as the Three Su, extends to works in conjunction with them and broadens the scope for comparison and critique. Scholarship, analysis, appreciation, and indebtedness form the received tradition of Su Shi and his writings, initially in Chinese sources, then in Japanese and Korean, and finally Western languages. Spurred by modern publications of his works and digital access, the establishment of an academic society to study his works, as well as international conferences, the field of Su Shi studies has expanded. Given the breadth and depth of Su Shi’s works with centuries of publications of appreciation and appraisal, Su Shi must be placed among the most important literary and cultural figures in Chinese history. Those who conduct research on Su Shi’s life and works have understood the sensibility of scholars who say that they began by stepping into a vast ocean but realized they could not reach the shore. The idea of a “Su hai 苏海 or Su Ocean” is thus both an invitation and an obstacle. For almost a thousand years, persons of every generation have contributed to our understanding and appreciation of Su Shi, his personality, ideas, and significance. Even so, there is space for further exploration of the life and works of this rare talent.