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Fixion and the Relativity of Translation Fixion and the Relativity of Translation
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Editors, Quoters, Copyists: Trafficking in Letters Editors, Quoters, Copyists: Trafficking in Letters
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The Meaning of a Spoonerism: Thumos Hodoio/Muthos Hodoio The Meaning of a Spoonerism: Thumos Hodoio/Muthos Hodoio
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A. Thumos Hodoio: Yet Another Effort to Be a Skeptic A. Thumos Hodoio: Yet Another Effort to Be a Skeptic
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B. Muthos Hodoio: The Affirmation of Being B. Muthos Hodoio: The Affirmation of Being
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Translation as Multiplicity: The Flowering of Possibilities Translation as Multiplicity: The Flowering of Possibilities
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The Reasons for a Choice The Reasons for a Choice
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A. “The Story of the Road of ‘Is’ ” or, The Heroism of Being and the Homeric Palimpsest A. “The Story of the Road of ‘Is’ ” or, The Heroism of Being and the Homeric Palimpsest
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B. “The Word of the Path: ‘Is,’ ” or, The Ontology of Grammar B. “The Word of the Path: ‘Is,’ ” or, The Ontology of Grammar
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Noncontradiction, Measure, and Relativism Noncontradiction, Measure, and Relativism
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Translation and Ambiguity Translation and Ambiguity
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Noncontradiction and Univocity Noncontradiction and Univocity
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Protagoras and the Proper Name of the Plant Protagoras and the Proper Name of the Plant
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Relativism as Dedicated Comparative Relativism as Dedicated Comparative
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Seventeen The Relativity of Translation and Relativism
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Published:April 2014
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Abstract
This chapter takes as its starting point a Greek sentence by the one whom Plato called “father Parmenides.” It shows that this sentence is the product of a series of interpretive operations whose ultimate achievement is, and is nothing but, translation. The most appropriate name for this series of operations is fixion, spelled with the Lacanian x in order to emphasize, through Bentham and Nietzsche, that the fact is a fabrication, the factum is a fictum one decides to fix. It is shown that translation—in this case, the translation of this sentence by Parmenides—regularly violates the principle of noncontradiction to a degree that it must account for ambiguities and homonymies. This violation, according to Aristotle himself, amounts to a return to Protagoras' position, that is, to what we call “relativism”.
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