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Alessandra Scalero, una traduttrice. Materiali per una biografia 
Parlare di Alessandra Scalero dopo la sua morte improvvisa e prematura all'Ospedale di Ivrea nel 1944, è un'impresa che permette di aprire significativi spiragli su un intero mondo della cultura italiana e internazionale, ancora oggi ben lontano dall'essere completamente conosciuto e che ancora oggi anima l'interesse per il mondo culturale italiano dagli Anni '20 agli Anni '40 del Novecento, spesso stucchevolmente considerato come mero prodotto culturale di un paese governato dal regime autoritario fascista.  ISSN 2280-5095

In this paper we've tried to offer the interested readers a complete translation of the "Art of Preaching", a short piece of work compiled toward the latter part of the fifteenth century by Martin of Cordoba, into Spanish. This translation is based on the manuscript edited ny Rubio, F.: "Ars Praedicandi de Fray Martín the Córdoba" La ciudad de Dios 172 (1959) 330-348. In the copious footnotes we've sought to place Martin's bookllet in the doctrinal context of the medieval Latin Artes praedicandi.

Cara Translate Dokumen PDF Inggris-Indonesia Secara Otomatis-Pernahkah Anda kesusahan saat ingin menterjemahkan jurnal atau dokumen PDF yang berbahasa inggris dan lainnya? Jika iya, maka edukasiku akan memberikan sedikit pengetahuan tentang bagaimana cara translate file PDF dengan mudah melalui panduan singkat. Translate PDF secara otomatis ini sangat praktis tidak seperti memakai bantuan tools seperti Transtool atau pun Google Terjemahan. Namun, cara ini mempunyai kekurangan tersendiri walaupun sangat mudah dipraktikkan. Kelemahan dari translate PDF Inggris-Indonesia ini adalah tetap mengharuskan Anda untuk terkoneksi dengan internet karena dokumen/file yang akan diterjemahkan harus diunggah (upload) terlebih dahulu. Rekan edukasiku tak perlu khawatir akan hal tersebut, karena Anda telah berada di era teknologi informasi dan komunikasi yang dengan mudah memperoleh koneksi internet. Cara mudah translate file PDF secara online ini bisa Anda lakukan dimanapun dan kapanpun. Untuk mempersingkat waktu, maka silahkan pelajari dengan cermat tutorial edukasi berikut: Cara Translate File PDF Inggris-Indonesia Lewat Google Drive Hal pertama yang harus Anda persiapkan sebelum Jurnal Internasional atau file yang akan diterjemahkan yaitu memiliki akun Gmail (Seperti Surat Elektronik atau email). Jika Anda sudah mempunyai akun tersebut, maka silahkan ikuti langkah-langkah translate PDF online berikut: Pertama, Masuk ke Akun Google Anda dengan memasukkan email dan password Anda. Bila belum punya silahkan create google account dan setelah selesai pilih sembilan titik samping foto profil Anda (sudut kanan atas) dan akan nampak beberapa google akun lainnya. Cukup pilih Google Drive ya seperti gambar berikut:

‘Asla ölmez gönlü aşkla dirilmiş olan
Şu dünya listesinde kayıtlıdır ismimiz bizim’
Hâfız…
Büyük şiirin evrenini kuran şairlerden biri.
Doğu’nun hikmeti, aşk anlayışı, neşesi, yaşama şevki ve şiirsel coşkusunun zirvesi.
Aklı, gönlü, ruhu dünya gerçekliğinde kavrayıp oradan yücelten şair.
Doğu’dan Batı’ya şöhret olmuş, asırlardır okunmuş, farklı dillere çevrilmiş bir efsane.
Günümüz Türkçesinin tecrübeleriyle yoğrulmuş, özgün ve güncel bir çeviri ile bir kere daha karşımızda.
Umut, güzellik, yüksek düşünce, kültürel zenginlik bir arada.

A guide for translators, about the translation theory, the translation process, interpreting, subtitling, internationalization and localization and computer-assisted translation. A special section is dedicated to the translator's education and associations.

The guide include, as annexes, several independent adaptations of the corresponding European Commission works, freely available via the EU Bookshop as PDF and via telework.ro as EPUB, MOBI (Kindle) and PDF.

For a “smart”, sensible translation , you should forget not the knowledge acquired at school or university, but the corrective standards. Some people want a translation with the touch of the source version, while another people feel that in a successful version we should not be able to guess the original language. We have to realize that both people have right and wrong, and that their only fault is to present requirement as an absolute truth.
Teachers agree at least on this principle: “If a sentence is ambiguous, the translation must also be“.
There is another critical, less easy to argue, based on an Italian phrase with particularly strong wording: “Traduttore, traditore“. This critique argues that any translation will betray the author‘s language, spirit, style … because of the choices on all sides. What to sacrifice, clarity or brevity, if the formula in the text is brief and effective, but impossible to translate into so few words with the exact meaning? One could understand this criticism that it encourages us to read “in the text.” It seems obvious that it is impossible to follow this advice into practice.

This research analyzes the influence of tradition in the translation and interpretation of the pericope of Isaiah 52:13-53:12. Initially, this research discusses the theory of Eugene A. Nida, who has been the leading theory in discussions of Bible translation. Along with the analysis of the theory of Nida analyzed also the main discussions on translation of other academic aspects and their use by major religious traditions: Jewish, Catholic and Protestant. Through case studies of specific translation of these various religious currents analyzed the theological influences in the translation of texts such as Isaiah 14:12 in the Protestant tradition, Isaiah 9:5-6 in Jewish tradition. The study addressed the use of paraphrase as a means used by the religious traditions to defend their doctrines in sensitive texts of the Hebrew Bible, as well as the power of the interpretive tradition as interference in the production of translations aligned theological positions of the respective traditions. The research seeks to outline briefly the history of the principles of interpretation of the Christian tradition and rabbinic Judaism. The main versions produced by these interpretive traditions: LXX, Vulgate, Targum and Peshitta were exposed to products of these interpretive traditions and the pericope of Isaiah 52:13-53:12 those old versions and the New Testament, as well as products of the influence of different interpretive traditions of Christianity and rabbinic Judaism. Finally, the work seeks to show how the text of the pericope of Isaiah 52:13-53:12 was treated in the ancient sources of rabbinic Judaism and Christianity and the effects of these two interpretive traditions in modern versions of the Hebrew Bible. The line Jewish Hebrew Bible known as the Publisher and Bookstore Sefer and Protestant line called New Living Bible

Eropa Barat, Amerika Utara dan Jepang melebihi pasokan saat ini, yang masih kecil (<1% dari produksi tahunan dunia). hampir semua (didominasi) kopi arabika. Itu produksi kopi organik bersertifikat mengikuti prinsip pertanian organik yang dikembangkan di Eropa dan theUnited States karena kekhawatiran akan dampak negatif yang dirasakan dari pertanian input-tinggi konvensional kesehatan dan lingkungan. Ini mengklaim keberlanjutan ekologis unggul dalam kombinasi dengan ekonomi yang sehat kelangsungan hidup. Sistem sertifikasi yang agak rumit dan mahal harus disahkan sebelum kopi semacam itu dapat dijual sebagai benar-benar organik. Petani mengikuti aturan ketat produksi kopi organik mungkin sampai batas tertentu berbagi perhatian konsumen yang sadar akan kesehatan dan lingkungan, tapi mereka dimotivasi terutama oleh manfaat ekonomi dari premium yang diterima untuk kopi organik bersertifikat. Namun demikian, tampaknya ada ketidakadilan yang besar antara prasyarat ekstrem yang dituntut untuk 'organik' oleh sebagian besar konsumen perkotaan dari dunia industri dan hadiah sederhana yang diterima oleh petani kopi organik untuk upaya mereka yang berat. Dari sudut pandang agronomi, ada juga cukup banyak alasan untuk mengkritik prinsip-prinsip pertanian organik ketika diterapkan pada kopi. Seumpamanya, untuk mempertahankan tingkat hasil yang layak secara ekonomi (1 t kopi hijau ha − 1 tahun − 1) jumlah tambahan yang besar bahan organik kompos harus berasal dari sumber eksternal untuk memenuhi persyaratan gizi (terutama N dan K).

RESUMEN En este artículo se edita por primera vez una traducción del latín de Los Besos (Basia), del poeta erótico holandés del Renacimiento Juan Segundo, que fue muy imitado por poetas posteriores: Sannazaro, Ben Jonson, Meléndez Valdés, Jean Bonnefons, etc. La traducción es del poeta y humanista canario Graciliano Afonso, autor del Prerromanticismo español y uno de los poetas eróticos más interesantes de la literatura española, cuya traducción ha permanecido inédita hasta ahora. Aquí se presenta la segunda parte de nuestro trabajo.

Özet
Tanzimat’ın birinci dönemi, edebi türlerde sureta eskiye bağlı kalmakla beraber içerik itibariyle yeni temlerin ele alındığı bir edebiyattı. Dilde sadeleşmeyi ve sanatı toplumun ve ideolojinin emrine vermeyi gaye edinen birinci dönem edebiyatının üç saç ayağından biri elbet de Namık Kemal’dir. Ancak yenileşme süreci bu anlayış üzerine devam etmeyecek birinci dönem Tanzimatçılarının tezgahından geçen ikinci dönem Tanzimatçıları “Güzel olan her şey sanatın konusu olabilir…” (R. Mahmut Ekrem) düşüncesiyle sanatı ön plana çıkardılar. İşte o anlayışın yetiştirdiği isimlerden biri de Namık Kemal’in oğlu Ali Ekrem Bolayır’dı. Sadeleşme karşısında aruzun ve Osmanlıca’nın önemli savunucularından olan Bolayır, babasının yenilik adına dokunmadığı şiirin şeklini savunmasıyla tanınan bir şairdir. 1867’de İstanbul’da doğdu. Namık Kemal’in oğludur. İlköğrenimine Hûbyâr mahalle mektebinde başladı. Fatih Askeri Rüştiyesi’ne bir müddet devam ettikten sonra oradan alınarak özel hocalar yardımıyla eğitimini tamamlamış Arapça, farsça ve Fransızca dersleri almış, dokuz-on yaşlarında şiirle uğraşmaya başlamıştır. Padişahın delaletiyle saraya mabeyn katibi olan Ali Ekrem, Mabeyn’de on sekiz yıl çalışmıştır. 1906 yılında Kudüs Mutasarrıflığı’na gönderildi. İkinci Meşrutiyet’in ilanından sonra Beyrut Valiliği’ne terfi ettirilmişse de üç gün sonra bu görevinden istifa ederek İstanbul’a dönmüştür. 1908 eylülünde Cezayir-i Bahr-ı Sefid (Akdeniz Adaları) valiliğine gönderildi. Balkan Harbi sırasında Yunanlılar’a esir düşmüş bir hafta sonra İstanbul’a dönmüştür. 1913’te Darülfünun(İstanbul Üniversitesi)’nda edebiyat müderrisi olarak görevlendirildi. 1919 yılında buradaki görevine son verilerek Galatasaray Sultanisi’ne edebiyat muallimi olarak görevlendirildi. 1923’te Darülfünun’daki görevine geri dönmüş ve 1933 yılına kadar bu görevine devam etmiştir. Bu tarihte Darülfünun’un İstanbul Üniversitesi’ne dönüşümü sebebiyle açıkta kalmış ve hayatının geri kalan kısmını maddî sıkıntılar içinde geçirmiştir. 27 Ağustos 1937’de vefat eden sanatçının mezarı Zincirlikuyu’daki Asri Mezarlık’tadır. Ali Ekrem’in ilk şiirleri Mirsad dergisinde yayınlanmıştır (1891) ilk yazılarında İlham takma adını kullanan şair sonraları “Ayın Nadir” ismini kullanmıştır. Asıl şöhretini Servet-i Fünûn dergisinde yayımladığı şiirleriyle elde etmiştir. Yunan Harbi sırasında yazdığı “Vasiyet” şiiri bunlardan en dikkat çekenidir. 1900 yılında “şiirimiz” makalesi sebebiyle Tevfik Fikret’le araları açıldı. Ali Ekrem bu yazısında Servet-i Fünûn sanatçılarına yapılan hücumların tamamen yersiz olmadığını, kendilerininin de bu itirazlara yol açacak hareketlerde bulunduklarını ve kendi kendilerini eleştirerek hatalarını düzeltmeleri gerektiğini belirterek bir özeleştiri yapmıştı. Tevfik Fikret yazının bazı yerlerini keserek yayınlayınca Ali Ekrem dergiden ayrılmış ve Servet-i Fünûncuların rakibi olan Baba Tahir’in Musavver Malumat dergisinde yazmaya başladı. Şairin Servet-i Fünûn dönemi ile birlikte 1908 yılına kadar olan devrini “ferdiyetçi dönem” olarak değerlendirmek mümkündür. Şairin ikinci döneminde şiirlerinin muhtevasının da değiştiği dönem olarak göze çarpar. Sosyal temalar bu dönem şiirlerinin en belirgin özelliğidir. Servet-i Fünûn şairleri içinde Tevfik Fikret’ten sonra başkalarının sıkıntılarına yer veren bir başka sanatçı Ali Ekrem’dir. Gerek sosyal gerekse ferdî şiirlerindeki göze çarpan en büyük kusur bütünün içinde bazı güzel ve orijinal bölümler olmasına karşın bu başarı şiirin tamamında görmek mümkün değildir. Kendi hislenmelerini anlattığı şiirlerinde dahi renkli hayallerin izlerini görmek mümkün değildir. Lirizm yakalamak uğruna dile ve nazım tekniğine gösterdiği önem ile titizliği birleşince şairin doğal olmaktan uzak sunî bir atmosfere sürüklendiği görülür.

Anahtar Kelimeler
Ali Ekrem Bolayır,Lisân-ı Osmânî, İnceleme

Abstract
You know Ali Ekrem Bolayır was the son of Namık Kemal. He was Poet and writer. (b. 1867, İstanbul - d. 27 August 1937).. He sometimes used A. Nadir and İlhâm as pen names in his poems. He was educated by a tutor during his father’s official service on Rhodes (1884) and on the island of Chios (1887). During the reign of Abdülhamid II, he served as the clerk to the chamberlain until he became the Administrator of Jerusalem (1888-1905). Later he served as the Governor of Beirut and the Mediterranean Islands Province, as a professor of text interpretation at İstanbul University (1913-1933) and as a teacher at Galatasaray High School. In the last years of his life he struggled to make a living. When he became ill, he was treated by the famous physician, Mazhar Osman. His grave is in Zincirlikuyu, İstanbul. Ali Ekrem, whose first poem was published in Resimli Gazete, became famous for his poems published in the review Servet-i Fünun in 1896. As he disagreed with Tevfik Fikret, sometimes he wrote for the review Musavver Malumat, which had opposing opinions to those of the Scientific Wealth Movement. He was banned from writing until 1908. He acquired a great reputation with his poem Vasiyet (Testament) inspired by the Greek War of 1897. He wrote epic poems during World War I and the National Struggle. He was one of the first poets to try the syllabic meter but his poems never passed an average level. He also produced work in the areas of theatre, literature and history. WORKS: POETRY: Zilal-i İlham (Inspiration of the Humbled, 1908), Kaside-i Askeriye (Military Eulogy, 1908), Kırmızı Fesler (The Red Fezzes, 1908), Ruh-i Kemal (The Spirit of Maturity, 1909), Ordunun Defteri (The Inventory of the Army, verse and prose, 1918), Anavatan (Motherland, 1921), Vicdan Alevleri (The Flames of Conscience, 1925), Şiir Demeti (Bundle of Poems, 1925). PLAY: Baria (Perfect, 1908), Sultan Selim (Sultan Selim, serialized, 1910), Sükût (The Silence, serialized, 1919), Mama Dadım Darılır (Mama, Nanny will Scold, comedy, serial, 1919) STUDY-MONOGRAPHY: Lisan-ı Osmanî (The Ottoman Language, 1914), Lisan-ı Edebiyat (The Language of Literature, 1914), Recaizade Ekrem (Recaizade Ekrem, 1924), Mesalik-i Edebiye (Ways of Literature, 1928), Namık Kemal (Namık Kemal, 1930), Lisanımız (Our Language, 1930). Also we are going to investigate (research) his book called “Lisân-I Osmânî” on our this study.

Keywords
Ali Ekrem Bolayır, Lisân-ı Osmâni, Survey

RESUMEN La expresión tiv ej moi; kai; soiv en Jn 2,4 ha sido diversamente entendida y traducida, con consecuencias relevantes para la comprensión de la perícopa y de algunas líneas del pensa-miento joanneo. El objetivo de este artículo es clarificar el sentido de dicha expresión, teniendo en cuenta su matriz semítica y analizando todos los casos tanto del AT como del NT en su contexto, tratando, además, de determinar los criterios de interpretación y esta-bleciendo una tipología según los diversos significados. Finalmente, se aplican estos resul-tados al texto en cuestión y se propone su interpretación y traducción teniendo en cuenta el contexto tanto inmediato del relato como el global del evangelio. PALABRAS CLAVE: Evangelio de Juan. Semitismos. Traducción. ABSTRACT The idiom tiv ej moi; kai; soiv in Joh 2,4, has been differently understood and translated with relevant consequences to the comprehension of the passage itself and of some trends of the johannine thought. This article aims to clarify the meaning of the idiom in the light of its semitic background by analysing every ocurrence in the AT as well as in the NT in their contexts; we also try to determine the criteria for their intepretation and to settle a typo-loly according to their different meanings. Finally, the results of this research are applied to the idiom in Joh 2,4, an interpretation is given and a translation provided, taking into account the inmediate context as well as that of the entire gospel. KEY WORDS: Gospel of John. Semitisms. Translation. La expresión con la que Jesús se dirige a su madre en Jn 2,4, tiv ej moi; kai; soiv , guv nai, ha causado perplejidad desde siempre entre los comentaristas del cuar-to evangelio. Se trata de la respuesta a una observación que la madre le había hecho sobre la falta de vino de sus anfitriones (oi\ non ouj k e[ cousin) durante el banquete de bodas al que los dos asistían. Es evidente que la respuesta de Jesús en esos términos implica un rechazo de la propuesta que la madre le hace, pero ¿en qué medida y en qué sentido? La expresión en sí misma se encuentra en otros textos del Nuevo Testa-mento y en los LXX, pero es muy rara, por no decir que inexistente, en la litera-LA EXPRESIÓN TI EMOI KAI SOI, GUNAI EN JN 2,4... 15 FORTVNATAE, 15; 2004, pp. 15-34

Luca Baratta "A Great Bysshop of Rome knockynge at the Gates of Heuen coude not be suffred to come in": lo Iulius di Erasmo da Rotterdam nell'Inghilterra di Enrico VIII Alla data del 21 febbraio 1513, il cronista Sebastiano di Branca Tedallini annota nel suo Diario: Morse papa Iulio 2 do a nove hore de notte; stette nello papato nove anni et tre mesi, fu savonese, aquistáne tutte queste terre per la Chiesia; non lo fece mai papa quello che hane fatto papa Iulio; la prima terra,

In the essay “Mourning and Melancholia”, Sigmund Freud does not deal directly with language. However, his famous text reverberates formulations developed by the author in previous works, which are fundamental to think not only about past and loss in the current sense, but also about the dimension of language itself as loss and what it has to do with possible unfoldings for the speaker. That said, using translation as a reading key, this paper aims to investigate the phenomenon of mourning, from the perspective of Freudian psychoanalysis, under the effect of Ferdinand de Saussure’s elaborations in the field languages; and through what reverberates from this in Jacques Lacan’s formulations, to contribute in thinking about mourning, in the universe of meaning, as a key human condition for a feasible future.

En el mercado laboral de la traducción, la traducción técnica es la especialidad que mayor demanda genera (Bruno et al., 2016). En esta misma línea, Rico y García (2016) coinciden en que las traducciones más
demandadas pertenecen al área de la tecnología, que supone entre el 81 % y el 100 % de la facturación anual en el 31 % de los casos encuestados.
Por ello, podemos deducir que la traducción técnica es uno de los campos más demandados en el mercado profesional de la traducción, en particular, la traducción en el área de la tecnología. De hecho, es precisamente en esta área en la que recae nuestro interés.
Así, en los últimos tiempos, en el ámbito de la tecnología han irrumpido con fuerza las impresoras 3D. La impresión 3D es una de las tecnologías más novedosas y que ha avanzado a mayor velocidad hasta llegar al punto de poder construir impresoras que se adaptan a todo tipo de bolsillo para que cualquier usuario las pueda adquirir. Según estudios de TMT Deloitte (2019), la industria de la impresión 3D está creciendo a un ritmo aproximado del 12,5 % cada año y, además, pudo estimar que en 2019 las ventas superarían los 2 700 millones de dólares, como así ha sido, y prevé que en 2020 superarán los 3 000 millones.
En este contexto de alta demanda es donde nace la necesidad de traducir documentos relacionados con la venta de impresoras 3D —como pueden ser manuales de instrucciones o fichas técnicas, por ejemplo—, pues cada vez son más las empresas tecnológicas que desean comercializarlas por el mundo. Sin embargo, la reciente irrupción en el mercado de este producto hace que escaseen los recursos terminológicos en torno a él de los que pueda hacer uso el traductor.
relacionados con la venta de impresoras 3D —como pueden ser manuales de instrucciones o

Dudina, A.D., ‘Approaches to Translating Terminology in Art Texts’, Terra Artis. Art and Design, no. 2, 2021, pp. 136–143.
The article offers an overview of specificities of the translation of terms in art texts. To work with texts of this kind, the translator needs to have both general cultural knowledge and knowledge of the art profession. A variety of professional tasks and translation problems need to be solved to provide a translation with minimal or no loss to the general idea of the source text. Based on our research, main techniques and methods of the translation of terminology in art texts are specified.
Аннотация В статье рассматривается специфика перевода терминологии в искусствоведческих текстах. Работая с такими текстами, переводчик обязан не только обладать общекультурными знаниями, но и ориентироваться в сфере профессиональной коммуникации. При выполнении перевода возникает ряд профессиональных задач, которые должны быть решены с минимальной потерей смысла исходного текста. На основе проведенного исследования обозначены основные приемы и способы перевода терминологических единиц в искусствоведческих текстах.

RESUMEN En este artículo se edita por primera vez una traducción del latín de Los Besos (Basia), del poeta erótico holandés del Renacimiento Juan Segundo, que fue muy imitado por poetas posteriores: Sannazaro, Ben Jonson, Meléndez Valdés, Jean Bonnefons, etc. La traducción es del poeta y humanista canario Graciliano Afonso, autor del Prerromanticismo español y uno de los poetas eróticos más interesantes de la literatura española, cuya traducción ha permanecido inédita hasta ahora. Aquí se presenta la primera parte de nuestro trabajo que se completará en el siguiente número de esta Revista. PALABRAS CLAVE: Juan Segundo. Besos. Literatura erótica. Graciliano Afonso. ABSTRACT «Jean Second's Kisses: an unpublished translation by Graciliano Afonso (I)». This article presents the first translation into Spanish of the original Latin text Basia (Kisses), written in the Renaissance by the Dutch erotic poet Jean Second. Basia was much imitated by later well-known authors, such as Sannazaro, Ben Jonson, Meléndez Valdés, Jean Bonnefons, etc. The Spanish Spanish translation presented here is that of Graciliano Afonso, a Pre-romantic humanist writer from the Canary Islands and one of the most interesting erotic poets in Spanish literature. This paper presents the first part of our study which is to be completed for the next issue of this journal. KEY WORDS: Jean Second. Kisses. Erotic Literature. Graciliano Afonso. INTRODUCCIÓN 1. Hace unos años publicamos un extenso ensayo sobre Graciliano Afonso (cf. Martínez, 2003) en el que nos proponíamos destacar su faceta de poeta anacreón-tico, del mismo nivel que otros de la literatura española, como Esteban Manuel de Villegas o Juan Meléndez Valdés. En este ensayo hacíamos hincapié en el conoci-miento y admiración que Graciliano Afonso tenía de Juan Segundo y sus famosos poemas Los Besos, escritos en latín, de los que nuestro Doctoral hizo en 1853 una traducción que ha permanecido inédita hasta la fecha. En nuestro artículo dijimos expresamente que «esperamos hacer pronto una edición de esta traducción en cola-boración con el Prof. Germán Santana Henríquez» (p. 114). Una reciente lectura LOS BESOS DE JUAN SEGUNDO: UNA TRADUCCIÓN ...

A longer life, but it will not seem longer We are now in a position to understand the famous relativistic effect known as the twin paradox. This paradox involves two identical clocks, one of which remains on the earth while the other is taken on a voyage into space at the speed v and eventuslly is brought back. It is customary to replace the clocks with the pair of twins Dick and Jane, a substitution that is perfectly acceptable because the processes of life-heartbeats, respiration, and so on-constitute biological clocks of reasonable regularity. Dick is 20 year old when he takes off on a space voyage at a speed of 0.80c to a star 20 light-years away. To Jane, who stays behind, the pace of Dick's life is slower than hers by a factor of To Jane, Dick's heart beats only 3 times for every 5 beats of her heart; Dick's takes only 3 breaths for every 5 of hers; Dick thinks only 3 thoughts for every 5 of hers. Finally Dick returns after 50 years have gone by according to Jane's calendar, but to Dick the trip has taken only 30 year. Dick is therefore 50 year old wheareas Jane, the twin who stayed home, is 70 year old (Figure 1.11). Where is the paradox ? If we consider the situation from the point of view of Dick in the spacecraft, Jane on the earth is in motion relative to him at a speed of 0.80c. Should not Jane then be 50 year old whwn the spacecraft returns, while Dick is then 70-the precise opposite of what was concluded above? But the two situations are not equivalent. Dick changed from one inertial frame to a different one when he started out, when he reversed direction to head home, and when he landed on the earth. ¸however, remained in the same inertial frame during Dick's whole voyage. The time dilation formula applies to Jane's observation's of Dick, but not to Dick's observations of her. To look at Dick's voyage from his perspective, we must take into account that the distance L he covers is shortened to To Dick, time goes by at the usual rate, but his voyage to the star has taken L/V= 15 y and his return voyage another 15 y, for a total of 30 y. Of course, Dick's life span has Figure 1.11 An astronaut who returns from a space voyage will be younger than his or her twin who remains on earth. Speed close to the speed of light (here v= 0.8c) are needed for this effect to be conspicuous. Not been extended to him, because regardless of Jane's 50-y wait, he has spent only 30 y on the roundtrip. The nonsymmetric aging of the twins has been verified by experiments in whicrh accurate clocks were taken on an airplane trip around the world and then compared with identical clocks that had been left behind. An observer who departs from an inertial system and then returns after moving relative to that system will always find his or her clocks slow compared with clocks that stayed in the system. PARADOKS TWIN

Metaphors are the figures of speech widely seen in Joseph Conrad's great work, Heart of Darkness. The present research aimed to explore the way Conrad's Heart of Darkness had been portrayed in the Persian context. One of the challenging tasks for translators is dealing with metaphors in decades; translation scholars have shown great attention to cultural aspects in translations. In this corpus-based study, metaphors in Heart of Darkness were identified based on the categorization of procedures provided by Peter Newmark and then, the Persian translation of Heart of Darkness by Saleh Hosseini (2014) was examined by Newmark's (1988b) procedures for translating metaphors. Due to the importance of metaphors in translation, the present study was a descriptive attempt to analyze the cultural translation strategies in the corpus and did not intend to judge the correctness of translation or appropriateness of the application of the translator's ideological presuppositions. The purpose of this study was to find the most and the least frequent procedures employed by the Persian translator of Heart of Darkness in dealing with metaphors and to find them based on text characteristics and purposes, for informative texts transference (borrowing), adaptation and modulation, descriptive equivalent; for expressive texts, transference plus explanation and equivalence; and finally the analysis of result revealed that for operative texts, adaptation which can help better translate cultural words and metaphors from English to Persian.

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The idiom tiv ejmoi; kai; soiv in Joh 2,4, has been differently understood and translated with relevant consequences to the comprehension of the passage itself and of some trends of the johannine thought. This article aims to clarify the meaning of the idiom in the light of its semitic background by analysing every ocurrence in the AT as well as in the NT in their contexts; we also try to determine the criteria for their intepretation and to settle a typololy according to their different meanings. Finally, the results of this research are applied to the idiom in Joh 2,4, an interpretation is given and a translation provided, taking into account the inmediate context as well as that of the entire gospel.

The guide include, as annexes, several independent adaptations of the corresponding European Commission works, freely available via the EU Bookshop as PDF and via SetThings.com as EPUB, MOBI (Kindle) and PDF. For a “smart”, sensible translation , you should forget not the knowledge acquired at school or university, but the corrective standards. Some people want a translation with the touch of the source version, while another people feel that in a successful version we should not be able to guess the original language. We have to realize that both people have right and wrong, and that their only fault is to present requirement as an absolute truth. Teachers agree at least on this principle: “If a sentence is ambiguous, the translation must also be“. There is another critical, less easy to argue, based on an Italian phrase with particularly strong wording: “Traduttore, traditore“. This critique argues that any translation will betray the author‘s language, spirit, style … because of the choices on all sides. What to sacrifice, clarity or brevity, if the formula in the text is brief and effective, but impossible to translate into so few words with the exact meaning? One could understand this criticism that it encourages us to read “in the text.” It seems obvious that it is impossible to follow this advice into practice.

Penerjemahan yang tepat, yakni : Penerjemah harus mempertimbangkan pertanyaan, apakah terjemahan tersebut tepat maknanya ?, bahwa maknanya sesuai dengan makna yang dimaksud oleh penulis aslinya. Jadi, pada saat menerjemahkan, penerjemah tidak menghilangkan, tidak menambah, atau tidak mengubah makna dari pesan aslinya.

Para a maior parte dos filósofos o Ego é um " habitante " da consciência. Alguns afirmam sua presença formal no interior dos " Erlebnisse " como um princípio de unificação vazio. Outros – psicólogos na sua maior parte – pensam descobrir sua presença material, como centro de desejos e de atos, a cada momento de nossa vida psíquica. Pretendemos mostrar aqui que o Ego não está nem formalmente nem materialmente na consciência: ele está lá fora, no mundo, é um ser do mundo, como o Ego do outro.

Resumen-El dispositivo permite la traducción en tiempo real para las presentaciones o Transmisiones en vivo cuyo lenguaje original no sea español. De esta manera cualquier persona presente en la emision será capaz de comprender su contenido sin necesidad de ser un intérprete de lenguaje original, además de tener un alto impacto de inclusión social para las personas con alguna discapacidad auditiva.

Resumen: La expresión&quot; Ti emoi kai soi, gunai&quot; en Jn 2, 4 ha sido diversamente entendida y traducida, con consecuencias relevantes para la comprensión de la perícopa y de algunas líneas del pensamiento joanneo. El objetivo de este artículo es clarificar el sentido de ...

Utilizamos el mismo nombre que aparece en el título del libro de D. José Apolo de las Casas (Los mártires de Tazacorte, Madrid 1929) y uno de los que propone el prof. A. Rumeu de Armas, cuando refiriéndose a ellos dice «aunque más apropiado sería llamarlos-Mártires-de las Canarias o de Tazacorte, en cuyas aguas sucumbieron». (Cf. A. RUMEU DE ARMAS, Canarias y el Atlántico. Piraterías y ataques navales, 5 t., Madrid 1991 2 , t. I, p. 518). Sin embargo, en el Brasil se les conoce bajo el nombre de Mártires del Brasil, englobando bajo esta denominación al grupo de los mártires de Tazacorte y al grupo de los doce jesuitas que se dirigían al Brasil en una expedición en que iban quince bajo la jefatura del P. Pedro Dias y que fueron martiriza dos en aguas del Océano Atlántico entre el 13 y 14 de septiembre de 1571 por el corsario Juan Capdeville. SUMMARY The author of this paper edits, comments and translates into Spanish a poem of the XVI Century in Latin hexameters which describes the murder of a group of Spanish and Portuguese Jesuits on their voyage to Brasil under the command of Ignacio de Azevedo. This took place in 1570 somewhere near La Palma, one of the Canary Islands.

한국어와 러시아어 신체 관련 관용어의 비교 – '머리'를 중심으로

  Корейский и русский языки относятся к генетически и типологически разным языковым семьям и типам. Вследствие этого они имеют существенные различия.
В данной статье мы рассмотрели особенности фразеологических единиц корейского и русского языков на основе семантического анализа. Условно мы сгруппировали их на 4 блока:
1) Фразеологические единицы с одинаковым лексическим составом и сходной семантикой фразеологических выражений.
2) Фразеологические единицы с разным лексическим составом, но со сходной семантикой фразеологических единиц.
3) Фразеологические единицы с одинаковым лексическим составом, но с различной семантикой фразеологических единиц.
4) Исконно фразеологические единицы в двух языках:
а) корейский язык
б) русский язык
Компонент «голова» в обоих языках чаще всего выражает способность мыслить, чувствовать, уметь рассуждать. Во фразеосочетаниях компонент «голова» содержит значения: сознание, глупость, количество людей, а также способности к чему-либо, память, высокомерие и т.д.
Как  в корейском, так и в русском языках, «голова» выражает одно и то же значение во фразеологических единицах, а именно схожую семантику фразеологических единиц.
В данной работе мы подвергли исследованию только соматические фразеосочетания с компонентам «голова», а в дальнейшем предполагаем исследовать фразеосочетания с другими соматическими лексемами корейского и русского языков.

* Русская часть подверглась корректировке д.ф.н. Пак Неллей Сергеевной (ввела новую дефиницию «фразеосочетание»), КазУМО и МЯ им.Абылай хана

Background and objectives: This study demonstrate the impact of cyberspace and its facilities, such as Google Translate, on the boundless realm of English translations. Particularly English translations of the most sophisticated text like a chapter (Al-Falaq) of Quran has been targeted to analyze cyberspace role in this regard. Methods: In form of tables, 57 translation of Quran including the one offered by Google Translate has been gathered. These translations were being compared in tables with four section: Translasion, Translators, Number of translations, Percent of frequency. Then section 2 eliminated and delivered to the references. Considering the numbers and percentages after each table a discussion about the meaning and regulations of words in Arabic language is appeared and offered the best equivalence for each word. In comparison with the Google Translate suggestions these discussions indicate how much it is efficient, reliable and qualified to use Google translate as a tool of cyberspace for convey the meanings. Result and conclusion: Based on findings of the article and comparable tables, the preferred translation for Chapter Al-Falaq is as following:
In the name of Allah, the All- merciful, the Gracious.
1. Say: I seek refuge in the Lord of daybreak.
2. and from the evil of whatever He has created.
3. and from the darkness when it falls.
4. and from those who blow in the knots.
5. and from the envier when he envies.
In conclusion according to preferred translation above and its analogy with Google Translate suggested words it seems that Google translate is yet to be a perfect machine capable of giving the suitable translations and a translator with a reasonable sense of distinction between similar conditions and parts of speech cannot yet be replaced by a translation machine with no senses.

Issues of Translating “Мать” Concept Existing in Russian into Azerbaijani

As is known, meaning attribution of the same concept in various languages is different from each other. Therefore, it is impossible to present in one language a concept attributed with many meanings in another one. Then finding similar variants of the concept becomes necessity. This transformation has great effect on how successful will be translated text. “Mother” is a common concept, which exists in all languages and attributed with different meanings according to mentality of each nation. Difficulties with translating “mother” concept from Russian to Azerbaijani and ways of overcoming these difficulties are also shown in the article.

RESUMEN En el presente trabajo trato especialmente de relacionar la traducción de la Biblia de Felipe Scío de San Miguel con los criterios, tópicos, modos y formas de traducir que imperaban en el momento de su realización, finales del siglo XVIII. Además, se vuelven a destacar los criterios que siguió este autor en esta traducción, añadiendo otras referencias que conside-ramos interesantes. PALABRAS CLAVE: Traducción. Biblia. S. XVIII. ABSTRACT «The translation of the Bible by P. Felipe Scío and its time». In this paper I make a particular attempt to contextualize the translation of the Bible produced by Felipe Scío de San Miguel with the criteria for, topics, manners and ways of translating that reigned at that time, the ends of the 18 th century. In addition I seek to emphasize the criteria that the author followed in his translation, adding others that we consider to be of interest. KEY WORDS: Translation. Bible. Eigtheenth Century. INTRODUCCIÓN En el reinado de Carlos III se produce un ambiente de esplendor para el libro impreso. Eran los libros de rezo y, sobre todo, la Biblia los que tuvieron un lugar privilegiado. El esfuerzo tipográfico es evidente en estas obras. Aquí las conser-vadoras portadas se mezclan con algunas pinceladas de estética. Entre aquellos libros hay ejemplares realmente importantes, como el Missale Romanum, que edita en 1765 la imprenta de Manuel de Mena, y el que edita en 1769 Joaquín Ibarra, con grabados de Manual Salvador Carmona sobre dibujos de Maella. Como decía, también la Biblia, el texto que en casi todos los tiempos se ha elegido para ejemplificar determinados períodos, se va a beneficiar de tales mejoras. En concreto, la primera traducción completa de la misma realizada a finales del siglo XVIII por el padre Felipe Scío, escolapio de origen griego. Esta Biblia Vulgata en la