No todo se pierde en la traducción: variedades mundiales de cosmopolitismo

• Delanty, Gerard ^[1]
  1. [1] Universidad de Sussex, Reino Unido
• Localización: Papers: revista de sociología, ISSN-e 2013-9004, ISSN 0210-2862, Vol. 100, Nº 3, 2015 (Ejemplar dedicado a: Cosmopolitismo, alteridad, traducción), págs. 281-302
• Idioma: español
• DOI: 10.5565/rev/papers.2204
• Títulos paralelos:
  • Not All is Lost in Translation: World Varieties of Cosmopolitanism
  • No tot es perd en la traducció. Varietats mundials de cosmopolitisme
• Enlaces
  • Texto completo  1    2  
• Dialnet Métricas: 5 Citas
• Resumen
  • español

    Un importante desafío de los muchos que hoy se plantean al pensamiento cosmopolita es el problema de la traducción conceptual y cultural, puesto que el cosmopolitismo puede ser altamente relevante para ciertos desarrollos del pensamiento indio y chino, incluso cuando no se utiliza el mismo término en las fuentes o interpretaciones. Se abordan tres problemas, a saber: las posiciones universalistas contra las contextualistas; el eurocentrismo y el problema de las traducciones conceptuales y culturales entre el pensamiento occidental y el no occidental. El argumento central es que el pensamiento cosmopolita debe expandirse más allá de su genealogía occidental para incluir otras tradiciones. Sin embargo, la solución no depende simplemente de identificar aquellas tradiciones culturales alternativas a las occidentales que puedan contener distintos tipos de valores cosmopolitas, sino de encontrar, en estas distintas tradiciones culturales, recursos para una cosmopolítica. De esta forma, el cosmopolitismo crítico busca plantear una alternativa tanto a las posiciones contextualistas fuertes como a las posiciones universalistas fuertes.

  • català

    Un desafiament important dels molts que avui es plantegen al pensament cosmopolita és el problema de la traducció conceptual i cultural, atès que el cosmopolitisme pot ser altament rellevant per a certs desenvolupaments del pensament indi i xinès, fins i tot quan no es fa servir el mateix terme en les fonts o interpretacions. S’aborden tres problemes: les posicions universalistes contra les contextualistes; l’eurocentrisme i el problema de les traduccions conceptuals i culturals entre el pensament occidental i el no occidental. L’argument central és que el pensament cosmopolita s’ha d’expandir més enllà de la seva genealogia occidental per incloure altres tradicions. Tanmateix, la solució no depèn simplement d’identificar aquelles tradicions culturals alternatives a les occidentals que poden contenir diferents tipus de valors cosmopolites, sinó de trobar, en aquestes diferents tradicions culturals, recursos per a una cosmopolítica. D’aquesta manera, el cosmopolitisme crític cerca plantejar una alternativa tant a les posicions contextualistes fortes com a les posicions universalistes fortes.

  • English

    Of the many challenging issues facing cosmopolitan thought today, a major one is the problem of conceptual and cultural translation, since it is often the case that cosmopolitanism is highly relevant to Indian and Chinese thought, even though the term itself is not used in the sources or in the interpretations. Three problems are addressed, namely universalist versus contextualist positions, Eurocentrism, and the problem of conceptual and cultural translations between western and non-western thought. The central argument is that cosmopolitanism thought needs to expand beyond its western genealogy to include other world traditions. However, the solution is not simply to identify alternative cultural traditions to western ones which might be the carriers of different kinds of cosmopolitan values, but identifying in these different cultural traditions resources for cosmopolitics. In this way, critical cosmopolitanism seeks to find an alternative both to strong contextualist as well as strong universalist positions.

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