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Appartamento Rosso Etna, Catania, Italy -

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Milo's Italian cousin

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Missing some information? Let us recall once more that in translation sensation and the soul should not play a role. But this pain that generates is not hu- man. Gentile agrees with this. Yet this formal use of language brings the messianic with it. Every possible shortcoming perceived in a work of translation can now be overcome by this achieved higher knowledge of the work- ings of language.

The words we now read are, in a sense, not human. Vico stated that in language, man begins to think humanly New Science , but this does not imply that there is meaning before and outside language before meaning is materialized linguistically. Language is his- torical, and it is used by the men who have it as their dwelling place without their being in control of, nor their being identified, with it.

The Dante Gentile speaks of gets grafted in the now-language of the reader, and such a translation occurs first of all within the Italian language in which Dante wrote. In this pro- cess the reader who captures Dante becomes captured by Dante, and thus by the Italian language already many languages , in the uniqueness of the only Language humans speak. Gentile, contrary to Benjamin, seems apparently to need to preserve the intentional- ity not only in the meaning but also in the mode of signification of a language in the hands of an all-encompassing subject.

This subject is still blind to its condition by uncon- sciously accepting its blindness. This allows the subject to think it has built its own fortress-house. This trans- lation of the inside is possible in the first place because of its insta- bility, says Benjamin [A]ll translation is only a somewhat provisional way of coming to terms with the foreignness of languages. An instant and final rather than a temporary and provisional solution of this foreignness remains out of the reach of mankind; at any rate, it eludes any direct attempt.

Although translation, unlike art, cannot claim permanence for its products, its goal is undeniably a final, conclusive, decisive stage of all linguistic creation.

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It cannot live there permanently, to be sure, and it certainly does not reach it in its entirety. Yet, in a singular impressive manner, at least it points the way to this region: the predestined, hitherto inaccessible realm of reconciliation and fulfillment of languages.

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  • The transfer can never be total, but what reaches this region is that element in a translation which goes beyond transmittal of subject matter. This nucleus is best defined as the element that does not lend itself to translation. Even when all the surface content has been extracted and transmitted, the primary concern of the genuine translator remains elusive.

    The original can only be raised there anew and at other points in time. For Gentile, the original as well as every provisional appropriation work like relays: they are like switches through which each meaning triggers a new meaning, leading ever and ever closer to a new level of signi- fication. It seems that for Gentile that predestined region of fulfill- ment and reconciliation of languages is reachable, and its unstable terrain is left unaccounted for.

    Gentile sees no disjunction between any of these multiplying steps toward that region, but rather an implied continuity that imitates life: a life where a living body grows in time and space.