Suchergebnisse

This article examines two modes of the canceling of time in a comparative
analysis that ought to show the passage from the aesthetic over coming of the
form of time in Kant to the historical over coming of natural time in Hegel.
The essay begins with a problematization of the form of time in Kant?s first
Critique and with the question whet her Kant displaces time outside the
framework of mere condition of receptivity. Thereafter we will analyze the
key passage from Analytics of the Sublime where Kant writes about the
cancellation of time-condition and we will interpret this in the light of an
ontology of the eventuality and in the historico-political context of French
revolution. Although Kant still does not think time as historical time, the
cancellation of time-condition in the experience of the sublime shall be
considered as the act of the structuring of time that is emancipated from
natural linearity and causal continuity. The thinking of historical time will
take place only with He gel, i.e. with his identification of time and
concept. In this sense we will analyze Hegel?s notion of "conceptual history"
in order to draw a conclusion that in Phenomenology of Spirit is al so at
work a modus of annihilation of the natural, linear time, but unlike Kant it
is truly articulated as historical occurrence. Time is constituted only as
annihilated, since it is the intuitive, sensible, natural and external
meaning of time what is sublated, while time in its originary dimension is
produced only as hi story-time.

The practice of translation and role of translators have become central in the contemporary world. While the practices of translation in the past were reserved for cultural and national elites who needed to bring classical texts, such as the Bible or Greek classics, into their own culture, translation today permeates everyday life and various aspects of society, becoming one of the most important features of the multilingual world. This is especially relevant in a European context which is historically constituted as a space of cultural and linguistic differences and where translators always played an important role. But only in the last decades, with the institutional organization of Europe, a need for translation has gained new political and social dimensions. Current debates on the cultural and political identity of Europe, on a common European language, on different linguistic heritages in Europe etc., touch, in one way or another, the principle of translatability and therefore the possibilities (and limits) of exchange between cultures on the European continent. The linguistic and idiomatic plurality of Europe shows that its cultures are already in process of translation, translated or product of translation, inevitably entangled in other cultural horizons