Cecilia Sjöholm

Prejudice, tolerance and aesthetic translatability; the cultural boundaries of sensibility.

 

In this age of globalization, all cultures may seem connected with one another. What is to be considered ”original” and what is to be regarded as a translation may no longer seem relevant. All cultures are continuously being transformed through a process of translation. It is very easy to have https://www.collegepapers.co.uk the techies’ take over a project like this, but often they are not educators first, he says. Rather than considering that process as natural, however, we may take issue with it. What is translation? Are there limits to translatability? What kind of resistances to translatability may we encounter? Walter Benjamin, in his famous essay,  “The Task of the Translator”, argues that every text contains the potentiality of its own translation. Benjamin is less concerned with linguistic forms than with a potential meaning that can be transposed from one culture to another. The idea of cultural translation implies that different art forms communicate with one another, between cultures (Bhabha 1994). However, we must critically engage with remainders that remain resistant to translatability. The question of aesthetic translatabiliy takes us back to where the modern history of aesthetics begins: with the question of the senses, asking to what extent sensual experience is culturally bound. The concept zyban tablets online is specific to the project, implying that translation may be looked at not merely from a linguistic, or a cultural point of view, but also from an aesthetic one. I define aesthetic translation as propecia online safe the transposition of affective and sensorial signification dec 2, 2014 – nov 15, 2014 – usa meds , street price of baclofen 10 buy baclofen australia , baclofen 2265 v. , baclofen alcohol treatment. David Hume asked if we may ever be able to find a common measure in the question of taste. How can we understand the senses of the other? To what extent may we agree on what speaks to our senses? Edmund Burke, created a whole phenomenology of the sublime, categorizing for instance black skin as horrifying and therefore as part of the sublime. Immanuel Kant examined aesthetic sensibility beyond the parameters of culture, but even he considered certain ideals as culturally determined. Since art and literature take part in a globalized exchange today, the processes of translation and transposition that affect aesthetic sensibility are of an extraordinary importance (Glissant 1990, 2006). Hannah Arendt has argued that sensus communis is not to be regarded as a community of consensus, but rather as sense of realness buy cheap prednisone , purchase prednisone , prednisone tablets , prednisone 10mg , prednisone mg, prednisone 20mg,. buy prednisone. The sixth sense refers to an implicit agreement on what kind of reality we perceive (Arendt 1978). Arendt’s claim implies that if any kind of transposition of signification is to take place between cultures, it must take place not only at a linguistic level, but also at an affective and a sensorial one. If we do not agree on what kind of reality we perceive, we must be ready to negotiate other points of view, coming to terms with prejudice and unnecessary forms of categorization. Given that works of art present us to complex emotional and sensorial experiences, they may offer ways of elaborating prejudice at an affective and sensorial level.  

order online at usa pharmacy! zoloft 50mg price. free delivery, buy. Lessing, aesthetic sensibility, affectivity and tolerance

In his seminal work on Laokoon, Gotthold Ephraim Lessing offers a study of a Roman sculpture, showing in which way plastic arts such as sculpture and painting used different means of signification. Lessing shows in which way aesthetic signification is historically and culturally bound. His study was seminal to the development of semiotics: it developed a theory of signs for aesthetic expression (Sonesson, Leventhal). Moreover, as will be studied in this project: it initiates a new kind of translation of the classical Greek heritage, focusing on the emotional responses of the viewer. Today, Lessing´s writings have been quoted also because of their somatic and emotional significance (Richter). If Kant’s aesthetic turn implied a critique of the limits of human reason, Lessing was rather interested in the way in which aesthetic expression promotes the emotional and intellectual education of its audience. Lessing discusses aesthetic translation in two modes: first through the way in which ancient culture can be historicized and transposed. Secondly, through the way in which aesthetic signification is sign specific. He uses both of these insights in order to overcome prejudice and elaborate a notion of tolerance that was specifically employed and developed in relation to Jewish culture. Lessing discovered Spinoza´s theory of affects in connection with tragedy, replacing reason with a form of wisdom that had to do with aesthetic and sensible education (Strohschneider-Kohrs, 1991). In this way, his work is immediately connected to the Jewish tradition of philosophy. As Rainer Forst has shown in his work on the actuality of tolerance (2003), Lessing is still relevant. Prejudice, tolerance and aesthetic translatability will discuss how a philosophical concept of tolerance can be transposed to the level of aesthetic sensibility, through his theoretical and dramatic work. Lessing’s enlightenment could be considered a belief in the existence of several kinds of truth, rather than reason. The heterogeneity of works of art and their signification give witness to the variety of expression through which our ethical sensibility can be educated.  

Theory and method of the project

The background to this research proposal has been developed in a project of collaboration with Bonniers Konsthall and Albert Bonnier Publisher: Translatability; aesthetics and the transformation of the public sphere in an era of globalization, funded by The KK- Foundation 2010-2012. The project linked theories of cultural translation to the practice of exhibition and publishing, gathering curators, researchers, critics, artists and writers, through a focus on Brazilian art and literature. Prejudice, tolerance and aesthetic translatability; the cultural boundaries of sensibility will use the experience of the former project in order to elaborate a theory of aesthetic translation. Three questions will be in focus: 1) How can we negotiate cultural prejudice in the light of aesthetic sensibility? 2) In what way can aesthetic sensibility be historicized and contextualized in the form of different aesthetic media? 3) In what way can a notion of tolerance be elaborated in an aesthetic work?

Here, the focus on the tradition of the German enlightenment will bring in a tradition of thought on tolerance and prejudice that will be useful to elaborate. The historical context will not only serve to historicize the concept of aesthetic translation, but will serve as a necessary background to the elaboration of these concepts.  

 

 

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