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THEORIES OF REFERENCE AND LINGUISTIC RELATIVITY

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Salgueiro A. B.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2018
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vol. 25
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issue 4
539 – 563
EN
The challenge to traditional theories of reference posed by experimental philosophers puts the focus on the question of diversity, cultural and linguistic, on the one hand, and cognitive (on intuitions), on the other. This allows for a connection between the problem of reference and the language-thought relation debate, and the linguistic relativity hypothesis conceived as the idea that linguistic diversity causes a correlative cognitive diversity. It is argued that the Kripkean view on proper names and natural kind terms is probably universal and that this empirical fact has plausible consequences for the universality of certain forms of human thought, but that there are nontrivial differences in the details of the workings of these expressions in different languages and that those differences influence the ways of thinking of speakers about individuals and kinds.
2

APPLYING ARENDT TO TRANSLATION DISCOURSE

100%
Yun S.-W., Lee H.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 2
125 – 136
EN
This paper applies Arendtian reflections to fundamental aspects of translation. We begin by considering linguistic diversity in connection with Arendt’s notion of human plurality and inquiring what that means for translation. As each person exists only as one of many, each language exists only as one of many languages. As human plurality necessitates mutual understanding among people, linguistic diversity necessitates translation. We go on to explain the relationship between a text and its translation through the concepts of ‘appearance’ and doxa (opinion). If the existence of the world is contingent on plural individuals and their doxa, a text exists fully through its different translations, or appearances of the text via the doxa of different translators. Finally, we analyse the nature of translational practice in terms of ‘labour’, ‘work’ and ‘action’. We argue that the task of the translator should not remain at the level of labour, which is driven solely by the need for survival and self-preservation, nor at the level of work, which serves instrumental purposes; we propose instead that translating should culminate in action, with a keen awareness of others and the good of the entire community.
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