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Mental Entities

100%

Holowka J.

2008

tom 17

nr 4(68)

171-190

It seems with respect to mental entities that W.V.O. Quine was a reductionist, eliminativist, anti-mentalist and physicalist. He was a reductionist because he held that mental entities are physical phenomena in disguise. He was an eliminativist because he claimed that the scientific image of the world makes no room for such entities whose functioning is not connected with the use of energy. His philosophy was an anti-mentalist because he argued that mental phenomena are to be studies through behavior. He was a physicalist because in his opinion sciences should strive to present a uniform description of the world in all its aspects by referring to physical facts. If we take a closer look at his writings, however, all these assumptions are borne out only in part. The reductionist postulate is moderated by the opinion that theorems of different sciences are not fully intertranslatable. His eliminativism must cope with the argument that unmitigated physicalism obliterates the difference between human beings and zombies. Anti-mentalism is seriously undermined by the role he assigns to the process of language acquisition motivated by empathy. Physicalism is doubtful insofar as it has not been sufficiently distinguished by him from functionalism.

O NADŠENCÍCH A VZDĚLANÝCH TEOLOZÍCH ANEB JEŠTĚ JEDNOU K JEDNOMU PŘEKLADU

67%

Hrdinová E.

Studia theologica

2012

tom 14

nr 2

118–132

The study deals with one of the youngest translations of St. John Chrysostom’s Eastern liturgy into Czech. The translation analysed represents an innovative act not only within the Eastern Orthodox Church, but also outside it, and for many reasons has been accepted in different ways. The study also aims at providing space to critical voices and endeavours to discuss these views in the context of theory and practice of translation. Equally, it strives for an complete analysis of the linguistic-translatological characteristics of the translations by Marek Krupica and Jiří Stránský. One of the important factors of the concerned translation by Krupica and Stránský was an attempt at an intelligible Czech language which could be used for liturgical purposes as well. On the textual layer, there is the already mentioned intelligibility which does not contradict the observance of the textual poetics. After all, these two factors are not easy to observe, in particular regarding the translation of poetry. Marek Krupica and Jiří Stránský give preference to generally known, mostly Christian terms, such as Bohorodička [Mother of God] or svátosti [sacraments]. These terms replace the previously used borrowings, such as Bohorodice [Mother of God, an older term] or Tajiny [mysteries] which are still found e.g. in Gorazd’s Dictionary. These terms appear in the text in symbiosis with the eastern terms, such as aer [aër], diskos [paten], tropar [troparion]. Despite these innovative tendencies, the text maintains a number of poetic figures and tropes. It also does not avoid word-order inversions. Therefore, the text does not lack a certain “eastern touch” and at the same time does not seem archaic or bookish. The translation strategy thus unites all the factors mentioned here, without making a fragmented or split impression. In the given context, e.g. a translation of theological vocabulary is carried out. In this sense, the focus of this contribution is shifted from one particular translated text to general problems of translatability of certain cultural background, or the choice between free and word-for-word translation. This choice has been known in the history of translation since at least the time of Hieronymus’ Vulgata.