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In Translations, we can see how much more is going on with language and how Friel subordinates the cultural and political materials to the larger concern with language beyond the obvious cultural and political themes.
Friel constructs the intellectual framework of Translations out of the central thesis of George Steiner's After Babel and several of its corollaries. Beyond appropriating Steiner's general epistemological orientation, however, Friel also introduces many of Steiner's ideas into Translations in much more concrete ways.
This thesis studies how this play dramatizes two conflicting models of naming and language. The 'Gaelic' view of language sees it as the means to express an essential privacy, the hermetic core of being, to divine origins and etymologies, thus enabling a community to recollect itself in terms of its past. It is opposed by the technological 'English' view of language, which sees it a system of signs for representing, mapping and categorizing - for colonizing the chaos of reality. But each language has its own limit and danger. The danger with the 'Gaelic' model is that it can imprison a community in the past and lead to political stagnation; on the other hand, the 'English' model, taken to the extreme, reduces language to a mechanistic, totalized and onto logically depthless system of arbitrary signs.
It is evident that a thing or person has no meaningful existence, identity or presence without language. Translations examines the difficulties of translating from one naming system, one language, one culture, to another. And also Friel shows that a history, a culture, an identity are threatened when a language is threatened.
I can show that Friel certainly explores the difficulties of translating between cultures or interpreting between privacies. Friel's main concern is with the difficulties of 'interpreting between privacies', it suggests that a process of interpretative transfer characterizes not only translations between languages but also communication within a single language. The idea derives from George Steiner, for whom all communication is an act of translation and interpretation because it always implies the loss of an original plenitude and is never complete.
In the love scene between Yolland and Maire, their speech and actions seem to deny the barrier between different languages and cultures, transcending the conventional divisions and classifications. Their speech, however, becomes incantation - pure sound and rhythm, divested of conceptual meaning and value judgement. Their attempt to express their love for each other by trying to use each other's language suggests the ideal of two cultures reaching out to each other - a naive and romantic ideal that, as Friel well knows, has rarely if ever been achieved in world history and politics.
While demonstrating our need to create enabling myths of ourselves, Friel also emphasizes how those myths must continually be subject to critique if we are to avoid becoming fossilized. Hugh, the spokesman of Friel, recognizes that exclusive commitment to some primal ideal can be a form of imprisonment. Tradition, he sees, can only survive through translation and "appropriation" of a language. Hugh would seem to voice Friel's acceptance of the English language, of the need for change and adaptability.
Friel constructs the intellectual framework of Translations out of the central thesis of George Steiner's After Babel and several of its corollaries. Beyond appropriating Steiner's general epistemological orientation, however, Friel also introduces many of Steiner's ideas into Translations in much more concrete ways.
This thesis studies how this play dramatizes two conflicting models of naming and language. The 'Gaelic' view of language sees it as the means to express an essential privacy, the hermetic core of being, to divine origins and etymologies, thus enabling a community to recollect itself in terms of its past. It is opposed by the technological 'English' view of language, which sees it a system of signs for representing, mapping and categorizing - for colonizing the chaos of reality. But each language has its own limit and danger. The danger with the 'Gaelic' model is that it can imprison a community in the past and lead to political stagnation; on the other hand, the 'English' model, taken to the extreme, reduces language to a mechanistic, totalized and onto logically depthless system of arbitrary signs.
It is evident that a thing or person has no meaningful existence, identity or presence without language. Translations examines the difficulties of translating from one naming system, one language, one culture, to another. And also Friel shows that a history, a culture, an identity are threatened when a language is threatened.
I can show that Friel certainly explores the difficulties of translating between cultures or interpreting between privacies. Friel's main concern is with the difficulties of 'interpreting between privacies', it suggests that a process of interpretative transfer characterizes not only translations between languages but also communication within a single language. The idea derives from George Steiner, for whom all communication is an act of translation and interpretation because it always implies the loss of an original plenitude and is never complete.
In the love scene between Yolland and Maire, their speech and actions seem to deny the barrier between different languages and cultures, transcending the conventional divisions and classifications. Their speech, however, becomes incantation - pure sound and rhythm, divested of conceptual meaning and value judgement. Their attempt to express their love for each other by trying to use each other's language suggests the ideal of two cultures reaching out to each other - a naive and romantic ideal that, as Friel well knows, has rarely if ever been achieved in world history and politics.
While demonstrating our need to create enabling myths of ourselves, Friel also emphasizes how those myths must continually be subject to critique if we are to avoid becoming fossilized. Hugh, the spokesman of Friel, recognizes that exclusive commitment to some primal ideal can be a form of imprisonment. Tradition, he sees, can only survive through translation and "appropriation" of a language. Hugh would seem to voice Friel's acceptance of the English language, of the need for change and adaptability.
목차
Ⅰ. 머리말
Ⅱ. 언어의 두 모형
Ⅲ. 언어와 정체성/문화
Ⅳ. 번역과 의사소통의 문제
Ⅴ. 언어의 침식과 전유를 통한 해방
Ⅵ. 맺음말
Bibliography
〈Abstract〉
참고문헌 (0)
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UCI(KEPA) : I410-ECN-0101-2009-001-019495741