perhaps some deconstructed pharmakon potatoe soup is in order?
'1. Translation. It can be said that everything in Derrida's discussion of the Phaedrus hinges on the translation of a single word: the word pharmakon, which in Greek can mean both "remedy" and "poison." In referring to writing as a pharmakon, Plato is thus not making a simple value judgment. Yet translators, by choosing to render the word sometimes by "remedy" and sometimes by "poison," have consistently decided what in Plato remains undecidable, and thus influenced the course of the entire history of "Platonism." When one recalls the means of Socrates' death, one begins to see just how crucial the undecidability between poison and remedy might be. But the notion of translation at work here cannot be confined to the exactitude or inexactitude of the rendering of a single "word." By focusing on the translation of pharmakon, Derrida strikes at the heart of philosophy itself:
We hope to display in the most striking manner the regular, ordered polysemy that has, through skewing, indetermination, or overdetermination, but without mistranslation, permitted the rendering of the same word by "remedy," "recipe," "poison," "drug," "philter," etc. It will also be seen to what extent the malleable unity of this concept, or rather its rules and the strange logic that links it with its signifier, has been dispersed, masked, obliterated, and rendered almost unreadable not only by the imprudence or empiricism of the translators, but first and foremost by the redoubtable, irreducible difficulty of translation. It is a difficulty inherent in its very principle, situated less in the passage from one language to another, from one philosophical language to another, than already, as we shall see, in the tradition between Greek and Greek; a violent difficulty in the transference of a non-philosopheme into a philosopheme. With this problem of translation we will thus be dealing with nothing less than the problem of the very passage into philosophy. (71-72) Plato's "original" text is thus itself already the battlefield of an impossible process of translation.' http://social.chass.ncsu.edu/wyrick/debclass/pharma.htm
'Finally' as we said at the potatoe peace conference, finally the potate and tomato are matted in one gushy mush! deconstruct and deterritorialize thy legumes!
Love
(yes, rudd these verification words are odd poetics inthemselves) (peace conference took place in virtual parisian espace!)
3 comments:
This one isn't showing up on my screen...just a big blank white rectangle???
aha. NOT a red circle with a tomato in it!
perhaps some deconstructed pharmakon potatoe soup is in order?
'1. Translation. It can be said that everything in Derrida's discussion of the Phaedrus hinges on the translation of a single word: the word pharmakon, which in Greek can mean both "remedy" and "poison." In referring to writing as a pharmakon, Plato is thus not making a simple value judgment. Yet translators, by choosing to render the word sometimes by "remedy" and sometimes by "poison," have consistently decided what in Plato remains undecidable, and thus influenced the course of the entire history of "Platonism." When one recalls the means of Socrates' death, one begins to see just how crucial the undecidability between poison and remedy might be. But the notion of translation at work here cannot be confined to the exactitude or inexactitude of the rendering of a single "word." By focusing on the translation of pharmakon, Derrida strikes at the heart of philosophy itself:
We hope to display in the most striking manner the regular, ordered polysemy that has, through skewing, indetermination, or overdetermination, but without mistranslation, permitted the rendering of the same word by "remedy," "recipe," "poison," "drug," "philter," etc. It will also be seen to what extent the malleable unity of this concept, or rather its rules and the strange logic that links it with its signifier, has been dispersed, masked, obliterated, and rendered almost unreadable not only by the imprudence or empiricism of the translators, but first and foremost by the redoubtable, irreducible difficulty of translation. It is a difficulty inherent in its very principle, situated less in the passage from one language to another, from one philosophical language to another, than already, as we shall see, in the tradition between Greek and Greek; a violent difficulty in the transference of a non-philosopheme into a philosopheme. With this problem of translation we will thus be dealing with nothing less than the problem of the very passage into philosophy. (71-72)
Plato's "original" text is thus itself already the battlefield of an impossible process of translation.'
http://social.chass.ncsu.edu/wyrick/debclass/pharma.htm
'Finally' as we said at the potatoe peace conference, finally the potate and tomato
are matted in one gushy mush!
deconstruct and deterritorialize thy legumes!
Love
(yes, rudd these verification words are odd poetics inthemselves) (peace conference took place in virtual parisian espace!)
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