지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제47호
- 발행연도
- 2020.10
- 수록면
- 238 - 263 (26page)
- DOI
- 10.28977/jbtr.2020.10.47.238
이용수
초록· 키워드
오류제보하기
There seem to be three defining characteristics of being a classic. (1) Universality: Classics deal with universal questions; their value transcends individual societies. (2) Fundamental reflection: Classics do not turn away from the problems of the given society; they rather go deeper to the roots of the problems. (3) Forming the framework of thinking: Classics help people to form and reshape their framework of thinking. And these defining characteristics of classics are sources of special difficulties in translating them.
Roughly speaking, different languages presuppose different world-views, and this is what makes translation in general a difficult task. But the three characteristics above amplify the difficulties in translating classics. Differences in world-views are more clearly revealed when we are dealing with universal questions. Similarly, fundamental reflections make the differences in world-views more visible. Moreover, fundamental reflections tend to touch on the core of a given world-view, and may cause slight changes in it. Cumulative changes in the world-view result in the change of the framework of thoughts itself. And the changes in the framework of thoughts itself may even cause a change in the grammatical structure of the language. To sum up, classics have historicality, and that makes translation of classics a particularly difficult task.
I discuss two cases of the difficulties in translating classics: sōphrosunē and third-person imperative. Sōphrosunē was a very important concept in the Greek religion, as embodied in the delphic maxim, “Know thyself”. Plato seems to have reflected fundamentally and continually on this concept. In the Charmides, he takes it as knowledge of what one knows and what one does not know. In the Protagoras, he takes it, in effect, as knowledge of goodness and badness. And in the Republic, he takes it as the agreement between the parts of the soul concerning which part should rule and which part should be ruled. And there is simply no word that can correctly translate sōphrosunē that covers all these conceptions.
As to the third-person imperative, while there were abundant usages of it in Ancient Greek, the very idea of giving orders to a third-person seems illogical to most of us modern people. But it seems to me that there are third-person imperatives in Korean as well. Although grammarians deny its existence and try to give alternative explanations for sentences that look like third-person imperatives, I argue that there are such sentences that cannot be explained away in that way. The upshot is that you should not translate Greek third-person imperatives automatically as ‘Let X do Y’.
Roughly speaking, different languages presuppose different world-views, and this is what makes translation in general a difficult task. But the three characteristics above amplify the difficulties in translating classics. Differences in world-views are more clearly revealed when we are dealing with universal questions. Similarly, fundamental reflections make the differences in world-views more visible. Moreover, fundamental reflections tend to touch on the core of a given world-view, and may cause slight changes in it. Cumulative changes in the world-view result in the change of the framework of thoughts itself. And the changes in the framework of thoughts itself may even cause a change in the grammatical structure of the language. To sum up, classics have historicality, and that makes translation of classics a particularly difficult task.
I discuss two cases of the difficulties in translating classics: sōphrosunē and third-person imperative. Sōphrosunē was a very important concept in the Greek religion, as embodied in the delphic maxim, “Know thyself”. Plato seems to have reflected fundamentally and continually on this concept. In the Charmides, he takes it as knowledge of what one knows and what one does not know. In the Protagoras, he takes it, in effect, as knowledge of goodness and badness. And in the Republic, he takes it as the agreement between the parts of the soul concerning which part should rule and which part should be ruled. And there is simply no word that can correctly translate sōphrosunē that covers all these conceptions.
As to the third-person imperative, while there were abundant usages of it in Ancient Greek, the very idea of giving orders to a third-person seems illogical to most of us modern people. But it seems to me that there are third-person imperatives in Korean as well. Although grammarians deny its existence and try to give alternative explanations for sentences that look like third-person imperatives, I argue that there are such sentences that cannot be explained away in that way. The upshot is that you should not translate Greek third-person imperatives automatically as ‘Let X do Y’.
목차
1. 고전이란 무엇인가?
2. 번역의 어려움과 고전번역의 어려움
3. ‘sōphrosunē’ 번역의 어려움
4. 3인칭 명령법
5. 맺는 말
참고문헌(References)
Abstract
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