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inglés al español: The Second Sex by Simone de Beauvoir (1949) El segundo Sexo por Simone de Beauvoir (1949) General field: Ciencias sociales Detailed field: Filosofía
Texto de origen - inglés Introduction
Woman as Other
For a long time I have hesitated to write a book on woman. The subject is irritating, especially to women; and it is not new. Enough ink has been spilled in quarrelling over feminism, and perhaps we should say no more about it. It is still talked about, however, for the voluminous nonsense uttered during the last century seems to have done little to illuminate the problem. After all, is there a problem? And if so, what is it? Are there women, really? Most assuredly the theory of the eternal feminine still has its adherents who will whisper in your ear: ‘Even in Russia women still are women’; and other erudite persons – sometimes the very same – say with a sigh: ‘Woman is losing her way, woman is lost.’ One wonders if women still exist, if they will always exist, whether or not it is desirable that they should, what place they occupy in this world, what their place should be. ‘What has become of women?’ was asked recently in an ephemeral magazine.
But first we must ask: what is a woman? ‘Tota mulier in utero’, says one, ‘woman is a womb’. But in speaking of certain women, connoisseurs declare that they are not women, although they are equipped with a uterus like the rest. All agree in recognising the fact that females exist in the human species; today as always they make up about one half of humanity. And yet we are told that femininity is in danger; we are exhorted to be women, remain women, become women. It would appear, then, that every female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened reality known as femininity. Is this attribute something secreted by the ovaries? Or is it a Platonic essence, a product of the philosophic imagination? Is a rustling petticoat enough to bring it down to earth? Although some women try zealously to incarnate this essence, it is hardly patentable. It is frequently described in vague and dazzling terms that seem to have been borrowed from the vocabulary of the seers, and indeed in the times of St Thomas it was considered an essence as certainly defined as the somniferous virtue of the poppy
But conceptualism has lost ground. The biological and social sciences no longer admit the existence of unchangeably fixed entities that determine given characteristics, such as those ascribed to woman, the Jew, or the Negro. Science regards any characteristic as a reaction dependent in part upon a situation. If today femininity no longer exists, then it never existed. But does the word woman, then, have no specific content? This is stoutly affirmed by those who hold to the philosophy of the enlightenment, of rationalism, of nominalism; women, to them, are merely the human beings arbitrarily designated by the word woman. Many American women particularly are prepared to think that there is no longer any place for woman as such; if a backward individual still takes herself for a woman, her friends advise her to be psychoanalysed and thus get rid of this obsession.
In regard to a work, Modern Woman: The Lost Sex, which in other respects has its irritating features, Dorothy Parker has written: ‘I cannot be just to books which treat of woman as woman ... My idea is that all of us, men as well as women, should be regarded as human beings.’ But nominalism is a rather inadequate doctrine, and the antifeminists have had no trouble in showing that women simply are not men. Surely woman is, like man, a human being; but such a declaration is abstract. The fact is that every concrete human being is always a singular, separate individual. To decline to accept such notions as the eternal feminine, the black soul, the Jewish character, is not to deny that Jews, Negroes, women exist today – this denial does not represent a liberation for those concerned, but rather a flight from reality. Some years ago a well-known woman writer refused to permit her portrait to appear in a series of photographs especially devoted to women writers; she wished to be counted among the men. But in order to gain this privilege she made use of her husband’s influence! Women who assert that they are men lay claim none the less to masculine consideration and respect. I recall also a young Trotskyite standing on a platform at a boisterous meeting and getting ready to use her fists, in spite of her evident fragility. She was denying her feminine weakness; but it was for love of a militant male whose equal she wished to be. The attitude of defiance of many American women proves that they are haunted by a sense of their femininity. In truth, to go for a walk with one’s eyes open is enough to demonstrate that humanity is divided into two classes of individuals whose clothes, faces, bodies, smiles, gaits, interests, and occupations are manifestly different. Perhaps these differences are superficial, perhaps they are destined to disappear. What is certain is that they do most obviously exist.
Traducción - español Introducción
La mujer como el Otro
Durante mucho tiempo he pensado en escribir un libro sobre la mujer. El tema es exasperante, especialmente para las mujeres; y no es algo de lo que no se ha hablado. Ya se ha derramado bastante tinta en discutir por el feminismo, y tal vez ya no se debería decir nada más al respecto.Aunque es un tema todavía discutido, el sinsentido que se ha dicho durante el siglo pasado parece haber hecho poco para aclarar el problema. Después de todo, ¿hay algún problema? Y si es así, ¿Cuál es? ¿Hay mujeres, en realidad? En verdad la teoría del eterno femenino todavía tiene sus adeptos que susurran al oído: 'Incluso en Rusia las mujeres todavía son mujeres; y otras personas eruditas - a veces las mismas - contestan suspirando: "La mujer está perdiendo su camino, la mujer está perdida." Entonces, uno se pregunta, si todavía existen las mujeres, si siempre existirán y, si es o no es deseable que existan, ¿qué lugar en este mundo ocupan?Y, ¿cuál debe ser ése lugar?. "¿Qué ha sido de las mujeres?" Cuestioné recientemente en una revista de publicaciones esporádicas.
Para esto, primero tenemos que preguntarnos: ¿qué es una mujer? 'Tota Mulier in útero', Menciona que, uno: "la mujer es un vientre '. Pero al hablar de ciertas mujeres, los conocedores declaran que no son mujeres, a pesar de estar equipadas con un útero como el resto. Todos reconocen el hecho de que el sexo femenino existe en la especie humana; y que desde siempre han sido aproximadamente la mitad de la población humana. No obstante, escuchamos con frecuencia que la femineidad está en peligro; se nos induce a ser mujeres, a preservar ser mujeres, a convertirnos en mujeres. Parece, pues, que el ser humano perteneciente al sexo femenino no es necesariamente una mujer; porque para serlo, se piensa que debe de ser parte de esa misteriosa e intimidante realidad conocida como la feminidad. ¿Es este atributo algo secretado por los ovarios? O se trata de una esencia platónica, un producto de la imaginación filosófica? Es un discreto vestido suficiente para ser traído a la realidad? Pese a que algunas mujeres tratan con esmero encarnar esta esencia, es difícilmente concebida. Frecuentemente, es descrita en términos vagos y rebuscados que parecen haber sido tomados del vocabulario de nigromantes que incluso, en los tiempos de Santo Tomás, esta esencia fue considerada similar a la virtud somnífera de la amapola
Pero el conceptualismo ha perdido terreno. Las ciencias naturales y sociales actualmente no admiten la existencia de entidades inalterablemente fijas que determinen características fisiológicas, tales como las atribuidas a la mujer, el Judío, o el mulato. En nuestros días, la ciencia reconoce que las cualidades del comportamiento son en parte dependientes del contexto del individuo. Si la feminidad ya no existe en nuestros días, entonces nunca existió. Pero entonces, ¿la palabra mujer no tiene contenido específico? Esto es afirmado efusivamente por aquellos que sostienen corrientes filosóficas como la Ilustración, el racionalismo o el nominalismo.Las mujeres, para ellos no son más que seres humanos arbitrariamente simbolizados en la palabra mujer. Muchas mujeres estadounidenses son preparadas especialmente para pensar que ya no hay un lugar para la mujer como tal; si un individuo retrógrada aún la considera una mujer, sus amigos le aconsejarán que sea psicoanalizada para así librarse de esta obsesión.
Tomando en consideración a la obra, La mujer moderna: El Sexo Perdido -que, en otros aspectos tiene particularidades desagradables- , Dorothy Parker escribe que: 'No puedo ser sólo para los libros que tratan de la mujer una mujer ... Mi propuesta es que todos tanto hombres como mujeres, seamos considerados seres humanos. 'Pero el nominalismo es una doctrina un tanto contraproducente, en donde los antifeministas no han tenido problemas en demostrar que las mujeres simplemente no son hombres. Sin duda, la mujer es como el hombre: un ser humano; pero tal declaración es abstracta. El hecho es que cada ser humano es y será un individuo singular y aislado . Entonces, para rechazar la enunciación de nociones tales como el espíritu del negro, el eterno femenino, el carácter del judío, no significa negar que los Judíos, los negros, y las mujeres existen e la actualidad. esto no representa una liberación para los mencionados, sino más bien un escape a la realidad. Hace algunos años, una reconocida escritora se opusó a que su retrato a apareciera en una serie de fotografías especialmente dedicadas a escritoras; ella deseaba ser contada entre los hombres. Sin embargo, para obtener este privilegio hizo uso de la influencia de su marido! Las mujeres que afirman ser hombres reclaman, en contratste la consideración y respeto de lo masculino. Recuerdo también un joven trotskista de pie sobre una plataforma en una tumultuosa reunión preparándose para usar los puños, a pesar de su evidente fragilidad. Ella negaba su debilidad femenina; pero fue por el amor de un hombre militante que deseaba ser su igual. La actitud de desafío de muchas mujeres estadounidenses demuestra que son perseguidas por el sentido de su feminidad. En realidad desde dar un paseo y observar nuestro entorno es suficiente para demostrar que la humanidad se divide en dos clases de individuos cuyas ropas, rostros, cuerpos, sonrisas, modo de andar, intereses y ocupaciones son manifiestamente diferentes. Tal vez estas diferencias son superficiales, tal vez están destinadas a desaparecer. Pero lo que es seguro es que existen de manera más que evidente.
inglés al español: Existentialism in Modern Art - Existencialismo en el Arte Moderno General field: Arte/Literatura Detailed field: Filosofía
Texto de origen - inglés The philosophy of Existentialism was an influential undercurrent in art that aimed to explore the role of sensory perception, particularly vision, in the thought processes. Existentialism stressed the special character of personal, subjective experience and it insisted on the freedom and autonomy of the individual. Jean-Paul Sartre was Existentialism's most prominent advocate in the post-war period, and the bohemian circles in which he moved while in Paris included many artists. In this way, figures such as Alberto Giacometti, Jean Dubuffet, Jean Fautrier and Wols became associated with Existentialist philosophy. It also had some impact in the United States, particularly through the writing of art critic Harold Rosenberg. The philosophy was often poorly understood, even by those who called themselves Existentialists. Nevertheless, it shaped discussion of themes such as trauma, anxiety, and alienation; ideas which were pervasive in post-war art.
Traducción - español La filosofía del existencialismo contenía un influyente trasfondo donde el arte tenía como objetivo explorar el papel de la percepción sensorial, en particular visión, en los procesos de pensamiento. El existencialismo hizo hincapié en el carácter especial de la experiencia personal, subjetiva y remarcaba la libertad y la autonomía del individuo. Jean-Paul Sartre fue defensor más destacado del existencialismo en el período de la posguerra, y de los círculos de bohemios en donde se movía, Por su parte, en París se incluían muchos otros artistas. De esta forma, figuras como Alberto Giacometti, Jean Dubuffet, Jean Fautrier y Wols fueron asociados con la filosofía existencialista. El existencialismo, tuvo influencia también en los Estados Unidos, particularmente a través de los textos del crítico de arte Harold Rosenberg. Esta filosofía fue frecuentemente incomprendida incluso por aquellos que se hacían llamar existencialistas. Sin embargo, le dio forma a temas de discusión tales como el trauma, la ansiedad y la alienación; Ideas omnipresentes en el arte de posguerra.
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Hello! My name’s Eva. and I’m an Spanish into English full-time freelance translator, I was born in Mexico and I have 4 years experience.Since I have a bachelor degree in Fine Arts, the areas I specialize in are, Art history,cultural studies, sociology, journalism,philosophy photography and Graphic Design. But right now I'm working on broading my areas of knowledge, so I'm open to translate any other type of documents as well.
After finishing my studies, I stumbled across translation as a job. I did it on the side for a couple of years in college, but finally I took the plunge and became a full-time freelancer. The reason I made this decision was because for me, the English language it's a really useful tool which lets you reach a bigger audience.
I started out translating school papers, short stories, art critiques, artist's biographies and soon startedto earn some extra money out my translations. I liked it and found the challenge of translating rewarding in a personal and economic way.
These days I find myself doing three types of work:
1) Translating literary essays and documents(e.g., academic, blog and informative articles) for all kinds of clients, from students, universities to fellow translators, translation agencies and anyone interested on knowing a little bit more about the Spanish language.
2) Research and Thesis translations for Spanish speakers who want to do broad their knowledge on an specific subject.
3) Translating,et revising or writing marketing or informative content to help Spanish speakers (artists, writers, musicians and journalists mostly) connect with and advise their audience. Basically, writing about any creative and social area in Spanish.
my experience, training and profile:
Native Spanish speaker with a excellent knowledge of Spanish and English with a creative translation style that puts an emphasis on authentic Spanish writing.
In addition to knowing about the subject, to translate this kind of material, I consider myself willing to completely break the spell cast by the words and sentence structure of the original text. Indeed, I believe you need to do this for all translations. Although it’s especially important for academic and through the medium of literary texts, (including poetry to drama from Renaissance play to modern novels.)
From my point of view, a translation shouldn’t look like a translation. It should look and read like a similar piece of writing done by a native speaker who knows what they’re doing. This may sound obvious. It does at least to translators. But many people think a translation will necessarily read awkwardly and sound foreign.But, in my opinion, when a translator succeeds, you don’t know you’re reading a translation. Terefore, I think a translation should be usable, useful and understandable. In any case, a translation doesn’t have to sound like one. And my message to buyers of translations would be to demand the highest quality of specialised writing from your translation provider.
By now I’m sure you get the picture: My main focus is on scholar, literary and philosophy texts translation.
So I may be able to help you if you:
Need a short story, art critique, thesis research, document (school paper, movie review etc.) or a piece of writing about the aforementioned subjects (e.g., blog, magazine or academic article) expertly translated into good, understandable and appropriate Spanish.
Are looking to connect with or advise your clients in Spanish with clear, useful and informative material (e.g., websites, newsletters and blog articles) that people can read, understand and act on.
Want to connect with and serve your foreign clients through excellent Spanish translations. which
Need to translate specific terms and also want to try different approaches for resolving the non-equivalence challenge.
Typical clients include artists, philosophers, anthropologists, historians, writers, musicians, journalists, fellow translators, translation agencies, universities and anyona interested in reaching a broader audince with his work.
Finally, one of my main interests is how to deal with difficult-to-translate terms. Those terms that don’t seem to have any equivalent translation — the non-equivalent or culture- For me, these are what makes translation interesting. It’s not all set down in a dictionary: some terms are often unchartered and they are always ever-changing. In addition to this, Im always willing to test and improve my method, identifying rules that would make translating easier for me and others as well.
Please contact me through this page for any other questions you may have.
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