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The author argues that the Paulian Bible, and particularly the translation of the Gospels and Psalms, uses only seemingly “modern language”, as its text in many cases borrows full phrases from the Millennium Bible. This creates a certain linguistic hybrid, mixing colloquial language and a “Polish biblical style” already established by tradition. This thesis is illustrated by numerous examples based on to the analysed text. Another issue is the theoretical and practical validity of the very fact of relying on modern language, and indeed on colloquial language in the translation of the Scriptures. From a theoretical point of view, this clearly contradicts the tradition set by St. Jerome’s Vulgate, whose translational language violated the canons of Ciceronian Latin (i.e., the language that sounded natural to the educated audience of the time), in an effort to be as faithful to the original as possible. Jerome juxtaposed it with the syntactic structures of Hebrew, resulting in a certain new quality, still perceived long afterwards as a “beneficial linguistic dissonance” (a formulation coined by Berman), also leading to an expansion of the resources of the target language. This principle was adopted in later Catholic translations of the Bible, including Father Jakub Wujek translation, and only rejected by the new Protestant tradition inaugurated by Martin Luther. From a practical point of view, however, one may inquire about the pastoral effectiveness of using such language and reaching out to the Protestant tradition in a situation where the Protestant churches of Europe are emptying, despite the proposal of “easified Christianity”., Autor niniejszego artykułu stawia tezę, iż w Biblii Paulistów, w szczególności zaś w tłumaczeniu Ewangelii i Psalmów, zastosowano tylko pozornie „język współczesny”, gdyż jej tekst w wielu wypadkach zapożycza pełne frazy z Biblii Tysiąclecia. Powstaje w ten sposób pewna hybryda językowa, mieszająca język potoczny i już utrwalony tradycją „polski styl biblijny”. Tezę tę ilustrują liczne przykłady oparte o analizowany tekst. Kolejną poruszaną kwestią jest teoretyczna i praktyczna zasadność samego faktu sięgania po język współczesny, a w istocie po język potoczny w przekładzie Pisma Świętego. Z teoretycznego punktu widzenia jest to jednoznacznie sprzeczne z tradycją wyznaczoną przez Wulgatę św. Hieronima, którego przekładowy język naruszał kanony łaciny cycerońskiej (a więc języka naturalnie brzmiącego dla ówczesnego wykształconego odbiorcy) w trosce o jak największą wierność wobec oryginału. Święty Hieronim zderzał łacinę ze strukturami składniowymi języka hebrajskiego, w wyniku czego powstała pewna nowa jakość, odbierana jeszcze długi czas później jako„dobroczynny zgrzyt językowy” (sformułowanie A. Bermana), prowadzącyrównież do poszerzenia zasobów języka docelowego. Ta zasada została przyjęta w późniejszych katolickich przekładach Biblii, w tym w przekładzie ks. Jakuba Wujka, i odrzucona dopiero przez nową tradycję protestancką zainaugurowaną przez Marcina Lutra. Z praktycznego natomiast punktu widzenia wolno zadać pytanie o duszpasterską skuteczność używania takiego języka i sięganie do tradycji protestanckiej w sytuacji, gdy kościoły protestanckie Europy pustoszeją mimo propozycji „chrześcijaństwa ułatwionego”.

Aparição de Vergílio Ferreira no âmbito da “Série da literatura ibérica” da editora Wydawnictwo Literackie A série ibérica (1975 - 1988) da Editora "Wydawnictwo Literackie", com seus 15 volumes publicados, foi uma primeira introdução da literatura portuguesa dos séculos XX e XIX na Polónia. Contudo, o contexto político pesou nas escolhas das obras a publicar, com ênfase excessiva na corrente neorrealista e os autores "progressistas". Isto não tinha chances de causar entusiasmo do público polaco, cansado da propaganda marxista. Apesar de omissões inexplicáveis (José Saramago, António Lobo Antunes, a literatura feminina) a série teve seus acertos, como a Aparição de Vergílio Ferreira, Novos contos da montanha de Miguel Torga, O Primo Basílio e Os Maias de Eça de Queiroz, os volumes de Fernando Namora e Urbano Tavares Rodrigues. Eles prepararam o terreno para a segunda fase, bem mais rica e variada, da presença da literatura portuguesa na Polónia após 1990.

In 2017, Pope Francis appointed a commission to investigate the continued suitability of the Liturgiam Authenticam Instruction, approved by John Paul II, on the rules of translating liturgical texts. This article shows the genesis of this event, not necessarily the one which is marking the next stage of a “dewojtylization” of the Church, as conservative Vatican commentators would have it. The main reason for the establishment of this commission is the controversy over the two translations into English: the official one, approved in 2010, which is maintained in the spirit of Liturgiam Authenticam, and the earlier one, from 1998, done in accordance with the principles of the Instruction of Paul VI of 1969, which, in fact, recommended the use of the so-called dynamic equivalence, which in practice implied the usage of contemporary colloquial language. In order to understand the essence of the dispute, the author of this article presents the concept of dynamic equivalence developed by Pastor Eugene Nida, pointing to its strengths and weaknesses. The former mainly lies in the fact that in the years around the Council it was the first serious scientific theory of translation. That concept is also full of weaknesses, which are reflected in the significant development of translation theory over the past 60 years. The most serious of these is the fact that it reduces the actto the already existing resources of the target language thus inhibiting its development. Therefore, it is essentially the opposite of the method of St. Jerome, adopted in the Catholic tradition. According to the author the Liturgiam Authenticam Instruction takes into account several decades of biblical translation practice in the post-Conciliar spirit, with its successes and failures. The conclusions of this analysis are as follows: The absolutization of dynamic equivalence as “the only scientific theory of translation” proves that there is no cooperation between the biblical studies communities and those developing contemporary theories of The Liturgiam Authenticam Instruction focuses on what is preventing the process of desacralization of liturgy, as occurring in many Protestant Churches, but also in many post-conciliar Catholic, W 2017 roku Papież Franciszek powołał komisję do zbadania dalszej przydatności Instrukcji Liturgiam Authenticam, zatwierdzonej przez Jana Pawła II, a dotyczącej zasad tłumaczenia tekstów liturgicznych. Niniejszy artykuł wskazuje genezę tego wydarzenia niekoniecznie oznaczającego kolejny etap „dewojtylizacji” Kościoła, jak chcą konserwatywni komentatorzy watykańscy. Głównym powodem powołania tej komisji są kontrowersje związane z dwoma przekładami w języku angielskim – oficjalnym, zatwierdzonym w roku 2010 i utrzymanym w duchu Liturgiam Authenticam, oraz wcześniejszym, z roku 1998, dokonanym zgodnie z zasadami Instrukcji Pawła VI z roku 1969 zalecającej w istocie stosowanie w tłumaczeniu Biblii tzw. ekwiwalencji dynamicznej, w praktyce zaś współczesnego języka potocznego. Dla zrozumienia istoty sporu autor niniejszego artykułu przedstawia koncepcję ekwiwalencji dynamicznej pastora Eugene’a Nidy, wskazując jej mocne i słabe strony. Wśród tych pierwszych głównie fakt, że w latach wokółsoborowych była to pierwsza poważna, naukowa teoria przekładu. Koncepcji tej nie brak również słabych stron, widocznych na tle znaczącego rozwoju teorii przekładu w ciągu ostatnich 60 lat. Najpoważniejszą z nich jest fakt, że sprowadza ona akt przekładu do już istniejących zasobów języka docelowego, hamując tym samym jego rozwój. Jest to więc koncepcja odwrotna co do istoty wobec metody św. Hieronima, przyjmowanej w tradycji katolickiej. Według autora Instrukcja Liturgiam Authencticam bierze pod uwagę kilka dziesięcioleci praktyki przekładu biblijnego w duchu posoborowym, z jej sukcesami i porażkami. Konkluzje płynące z tej analizy są następujące: Absolutyzacja ekwiwalencji dynamicznej, jako „jedynej naukowej teorii przekładu”, świadczy o braku współpracy środowisk biblijnych z środowiskami rozwijającymi współczesne teorie przekładu. Instrukcja Liturgiam Authenticam skupia się na tym, co zapobiega procesowi desakralizacji liturgii – widocznemu w wielu Kościołach protestanckich, ale też w wielu posoborowych środowiskach katolickich.

Este artigo tem por objetivo discutir, a partir da interface entre filosofia da biologia e filosofia da linguagem, um caso de identificação equivocada de espécime-tipo. Um espécime-tipo é um organismo escolhido para servir como portador do nome de um táxon biológico. Esse procedimento, chamado de método dos tipos nomenclaturais, é regulamentado pelos códigos internacionais de nomenclatura biológica atualmente vigentes. O método dos tipos nomenclaturais, de acordo com diversos filósofos, se conformaria à teoria causal-histórica da referência, e teria por objetivo garantir a rigidez dos nomes dos táxons biológicos. Recentemente, essa visão foi desafiada por Matt Haber, que levantou o exemplo de identificação equivocada do espécime-tipo de uma subespécie de cobra, Thamnophis sirtalis infernalis, o qual na verdade pertencia à subespécie T. s. tetrataenia. Haber argumenta que esse exemplo torna falsa a afirmação modal de dicto “necessariamente, todo táxon que tem um espécime-tipo contém seu espécime-tipo”. A falseação ocorreria pois T. s. infernalis não conteria, de fato, seu espécime-tipo. O argumento de Haber foi contestado por um defensor da teoria causal, Joeri Witteveen, que afirma que a falseação nunca teria ocorrido, pois a situação descrita por Haber seria impossível do ponto de vista dos códigos de nomenclatura. Neste artigo, argumentarei que a discussão sobre se o caso falseia ou não a afirmação de dicto está mal-encaminhada, pois a modalidade em questão é de ordem deontológica, e não metafísica. O diagnóstico que oferecerei para o caso apresentado apela para uma avaliação pragmática dos usos dos nomes em questão. Argumentarei que um uso espúrio, mas pragmaticamente válido, desses nomes constituiu o pivô da renegociação dos critérios de aplicação subjacentes.

Second Vatican Council hopes of the benevolent dialogue with the “World of Today” are definitely frustrated in 2004, when the mention of the Christian legacy is banned from the preamble to the “Constitution for Europe”. The author of this paper considers, however, that the main point in the history of this dialogue was the “May 1968” in Paris, with its slogan “It is forbidden to forbid”, largely sub-estimated by conservative politicians and media, but specially by the Catholic Church itself. He claims that the libertarianism’s doctrine, as intellectually sub-estimated today as May’s 1968 slogan was during the past decades, is nowadays the really dominating ideology of the Euro-Atlantic world, directly challenging the Christianity.

As a former fiction editor within the translation section of an important publisher, the author of this paper analyses, a posteriori, various aspects of the status of this profession. The main features of the role of editors are their considerable power and reduced responsibility. Editors do not sign the final text of a translation; however, they are active collaborators in the translation process. An editor is a reviewer, a partner, a censor at times, or even an alter ego of the translator, not to say a ‘ghost writer’. This is why the profession of editor epitomizes the collaborative dimension of translation.

L’adaptation d’un roman pour le cinéma commence par les démarches liées à la condensation du texte. Comme règle générale, tout en admettant qu’un roman possède un potentiel dramatique (une trame solide, une histoire intéressante, des dialogues poignants qu’on peut emprunter tels quels), même dans ces cas, une partie de la narration se prête mal aux procédés de la monstration, terme qui désigne l’essence de la traduction intersémiotique, le transcodage de l’écrit en une série d’images mouvantes., Adapting a novel for cinema starts with the tasks linked to condensing the text. As a general rule, while it is acknowledged that a novel will possess dramatic potential (a solid structure, an interesting plot, poignant dialogues that can be used as they are), a large part of the narrative will not lend itself easily to the processes of monstration, a term which designates the essence of intersemiotic translation, the transcoding of writing into a series of moving images.

Le titre Autour de la traduction résume très exactement une vie professionnelle, la nôtre. Le présent ouvrage englobe une bonne part de notre production scientifique en français, où l’œuvre du critique dialogue avec celle du théoricien, où l’une et l’autre s’explique et s’épaule mutuellement. Le point de départ de cette réflexion est le constat surprenant qu’en dépit du succès actuel de la traductologie, dans le discours critique prédomine toujours la tendance à scruter les erreurs, et rares sont ceux qui se décident à « Prendre le parti du traducteur » (c’est le titre de notre ouvrage paru en 2011 en polonais), lorsque son travail le mérite. A notre avis, pour une telle tâche, ce n’est pas forcément la volonté qui manque, ce sont surtout les outils. Depuis dix ans, nous avons donc suivi la perspective tracée par Antoine Berman, dans l’espoir de pouvoir fournir quelques outils d’une poétique descriptive de la traduction.

Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Filosofia. Este trabalho pretende responder à pergunta: como é possível que os nomes dos táxons biológicos sejam usados para se referir às entidades a que se referem? Para tanto, começamos, no capítulo 1, pela análise do conceito de linhagem biológica, argumentando que ele deve ser primordialmente entendido no sentido monofilético, isto é, o de que uma linhagem é um grupo formado por um ancestral e todos seus descendentes. Apresentamos então a ideia de que os táxons são, contemporaneamente, concebidos como linhagens e, portanto, seu estatuto ontológico não é o de classes naturais, mas sim o de entidades históricas individuais. Essa tese foi famosamente defendida por Ghiselin e Hull, mas o mais importante para os propósitos deste trabalho é o lugar central que ela ocupa na teoria da sistemática filogenética proposta por Willi Hennig. Comentamos alguns dos aspectos da ontologia que embasa a teoria de Hennig, e, no final do capítulo, levantamos algumas consequências da tese da individualidade. Uma dessas consequências, a ideia de que os nomes dos táxons são próprios, é apresentada por Ghiselin e Hull em associação com a teoria causal da referência, na tentativa de argumentar que os táxons não têm propriedades definitórias (essências). Desse modo, no capítulo 2, analisamos as duas principiais teorias da referência para nomes próprios - descritivista e causal-histórica - e o modo como elas são defendidas por diferentes autores. De acordo com a visão descritivista, a relação entre um nome próprio e seu portador é mediada por um componente epistemológico, em geral entendido como um conjunto de representações (de natureza linguística ou não) do portador. Para a teoria causal-histórica, por outro lado, um nome próprio se refere a seu portador em todos mundos possíveis, ou seja, independentemente do conhecimento que tenhamos das propriedades ou feitos do portador. Há, no entanto, um problema para uma defesa da teoria causal no caso dos nomes dos táxons biológicos. Trata-se do conhecido "problema qua": se não houver a mediação de um critério de identidade para o objeto nomeado, o referente do nome não pode ser identificado de modo inequívoco. Assim, no capítulo 3, defenderemos uma teoria da referência híbrida para os nomes de táxons, segundo a qual há dois elementos que compõem os sentidos desses nomes: critérios de aplicação e critérios de identidade. No sistema nomenclatural lineano, atualmente aceito, os critérios de aplicação são associados aos nomes por efeito dos códigos de nomenclatura. Os critérios de identidade, por outro lado, são contribuídos pelo contexto teórico circundante. Comparamos esse sistema com o PhyloCode, uma proposta recente de sistema nomenclatural na qual os nomes dos táxons seriam definidos filogeneticamente, isto é, em função de sua posição relativa na árvore da vida. Argumentaremos que a rejeição do PhyloCode por parte da comunidade de biólogos se deve ao fato de que esse código transforma critérios de identidade em critérios de aplicação, o que é heuristicamente indesejável para a sistemática filogenética. Entretanto, isso não implica que a ideia de que é possível estabelecer critérios de identidade deva ser rejeitada. Pensamos que a visão mínima de que é possível fornecer critérios de identidade para táxons pode ser apropriadamente chamada de essencialismo sobre táxons biológicos, e nossa defesa dela constitui uma segunda linha de argumentação do capítulo 3. O ponto é que se costuma entender a tese da individualidade das espécies como tendo refutado definitivamente o essencialismo. Entretanto, argumentaremos que essencialismo e antiessencialismo são posições sobre critérios de identidade, e não sobre o estatuto ontológico, das entidades. A tese da individualidade, pensamos, é insuficiente para a refutação do essencialismo. Para tanto, seria necessário defender que é impossível estabelecer critérios de identidade para os táxons. Terminamos com algumas respostas a essa objeção. The object of this work is to answer the question: how is it possible that the names of biological taxa refer to the entities that they do refer to? In order to address the question, we begin the first chapter by analyzing the concept of biological lineage, arguing that it should be understood in a monophyletic sense, that is, a lineage is a group constituted by an ancestor and all of its descendants.We then present the idea that taxa are contemporarily construed as lineages; therefore, their ontological status is that of individual historical entities, and not of natural kinds. This thesis was famously defended by Ghiselin and Hull, but, for our present purposes, its meaningfullness lies in the fact that it plays a prominent role in Willi Hennig's theory of phylogenetic systematics. We present some of the aspects of Hennig's ontology and then, towards the end of the chapter, address some consequences of the individuality thesis. One of these consequences, namely, the idea that the names of biological taxa are proper, is presented by Ghiselin and Hull in association with the causal theory of reference, in an attempt to argue that taxa have no defining properties (i.e., essences). In chapter 2, we present the two main philosophical theories of reference for proper names - the descriptivist and causal-historical theories. According to the descriptivist view, the relation of reference is mediated by an epistemological component, generally understood to be a set of representations of the name-bearer. For the causal-historical theory, on the other hand, a proper name refers to its bearer in all possibile worlds, independently of any knowledge we may have about the properties or doings of the bearer. The causal theory, when held for proper names of taxa, faces a well-known difficulty, the so-called qua-problem: if reference is a direct relation, unmediated by at least a criterion of identity for the namebearer, it cannot be inequivocally identified. Thus, in chapter 3, we attempt to provide a hybrid theory of reference that is designed to address the qua-problem. According to this theory, taxon names have Fregean senses composed of two elements: a criterion of application and a criterion of identity. Criteria of application are provided by the nomenclatural codes when at reference-fixing events.Criteria of identity are contributed by the surrounding theoretical context. From the viewpoint of the theory thus provided, we compare current nomenclatural codes with the PhyloCode. We argue one of the main reasons for the lack of acceptance towards the PhyloCode may be the fact that it converts identity criteria into criteria of application. This conversion is undesirable for the heuristics of phylogenetic systematics. Nonetheless, one should not conclude that it is impossible to establish identity criteria for biological taxa. We construe essentialism as a position concerning identity criteria, not ontological status. That consitutes a second line of argument taken up in chapter 3. The point is that the adoption of the individuality thesis does not automatically refute essentialism. In order to do so, one must defend that criteria of identity for biological taxa are unavailable.We conclude by addressing that possibility, in the version presented by Ereshefsky.We defend that the objection is untenable on the grounds that (1) it rests on an unreasonable demand for identity criteria and (2) it brings the qua-problem back.