Reading “The Stranger” in Tehran

Excerpt from Robert Zaretsky’s interview with Mohammad Hekmat:

What are the pleasures and difficulties in translating Camus into Farsi? Are these difficulties only linguistic, or are there philosophical and political challenges as well?

the-stranger“Linguistically, the difficulty is in certain terms that he uses. Perhaps the most difficult term, which I have seen other translators struggle with too, is the word absurd. There is no direct translation of the word absurd into Persian. I have seen different approaches by Iranian translators — some even just use the transliteration of the word. His more philosophical works have been much harder to translate. I tried to read The Myth of Sisyphus in Persian, and it’s extremely hard to understand. This has been a general issue with translation of modern and Western philosophy into Persian. There is simply a shortage of terms, and the style had no tradition. There have been numerous efforts to invent new words, many of which have been successfully adopted, but it’s an ongoing process.”

SOURCE: Zaretsky, Robert. “Reading ‘The Stranger’ in Tehran: An Interview with Mohammad Hekmat.” Los Angeles Review of Books.

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Human Rights in China-Linguistics & Philosophy

“The Universal Declaration of Human Rights is the most translated document in the world. It requires a gargantuan leap of faith, and a good dose of ingenuity, to assume that all those translations say precisely the same thing.”
duck-protesting-to-four-hens

“The linguistic, ultimately conceptual, asymmetry between English and Chinese regarding the Universal Declaration of Human Rights urges us to be more cautious in dealing with universal values.”

 

“For just one example, a subtle difference between the official English and Chinese versions of the Universal Declaration reveals a much greater schism. The majority of the thirty articles in the English version of the Declaration refer to ‘everyone’ and ‘no one’, while the Chinese translation conveys all such expressions with the phrase ‘ren-ren’, ‘人人’ – literally, ‘man and man’. This linguistic nuance is significant, since it means that the two languages convey the meaning of ‘universality’ in metaphysically distinct ways.”

SOURCE: Bufacchi, Virrorio, and Vir Xiao Ouyang. “Hens, Ducks, & Human Rights in China.” Philosophy Now.