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Christianity was alien to the Classical understanding in that it did not respect this notion of translatability.
Noting that Christianity was translated from the outset, Sanneh examines the translatability of Christianity from the perspective of mission history.
They rethink his work from various perspectives, discussing questions of transnational crossings and cultural translation and translatability, including misreadings of Leopardi in English and the Zibaldone as a non-linear work and its challenges for book-making; issues of foreignness in his work, including the adoption of foreign words and Sanskrit references in the Zibaldone; desire in oL'infinito,o oLe Ricordanze,o and oLa ginestrao; and Leopardi's position towards modernity, with discussion of nature and ethics, his atheism, and sexual and gender norms.
The first part of the Session 5 write-up focused on translatability and the texts' relationships to Europe.
Rejecting the notion of a "trans-cultural theology" that is "universally true for all cultures" (264-94), he affirms the translatability of the Gospel into every culture as something crucial that enables ownership of the faith by all peoples.
i of the article (162-168), which discusses the translatability of metaphor, seems largely obvious, while section 2.
Hamilton's analysis of the term "security" is not just concerned with translatability and politics but shifts the entire focus of the discussion by "marshaling philology in the name of untested configurations: Homeland Security with security blanket [.
6) Given this explicit autobiographical context, it becomes useful to further consider Chen Yi's stated idea of music as a language, as well as two other related themes: her belief in culture's translatability into music and her confidence in her own "bilingual" background.
To Derrida, the issue is not about translatability or fidelity; instead, it is about relevance.
4) [T]he reason for their paradigmatic accessibility to others and their translatability into other terms is that they are not "religious" or "ritual" activities at bottom.
Thus, I will draw on Martin Sokefeld's essay "Debating Self, Identity, and Culture in Anthropology" (1999), in which he argues that "[b]esides any culture-specific attributes, the self is endowed with reflexivity and agency" (417) and on the concepts of "positive" and "negative feedbacks" existent in Wolfgang Iser's cybernetic model of cultural translatability (passim).