In the beginning of this article, the author discusses the biographical context of his engagement in the French translation of Sein und Zeit in the 1980s, under the guidance of Jean Beaufret. He integrates the discussion into the general problem of philosophical translation. The author argues that one of the most important things in this matter is the decision of translating. Concerning Heidegger translations, the author – answering to some critics he received – insists upon the idea of the intimate (...) relationship between thinking and poetry, justifying his constant appeal to examples from literature in his translator’s notes at the end of his version of Sein und Zeit. (shrink)

In this paper I try to underline both the positive and negative circumstances in which I began translating Heidegger's "Sein und Zeit" in Greek. In 1971 I started, as a young student of philosophy, to study and translate this book, although I misunderstood it and considered it as a paradigm of "existentiell", not existential philosophy. I benefited essentially from both the English and the French translations and I've also received great help from my Greek mentor, E. N. Platis. I published (...) my translation in two volumes, one in 1978 and the other in 1985 and the critics have been very positive. At the beginning, I gave extended explanations about the translation problems and my solutions in a paper published in 1974. In the following years, I wrote articles about the Heideggerian concepts, in order to facilitate a better understanding of his philosophy.. (shrink)

In the beginning of this article, the author discusses the biographical context of his engagement in the French translation of Sein und Zeit in the 1980s, under the guidance of Jean Beaufret. He integrates the discussion into the general problem of philosophical translation. The author argues that one of the most important things in this matter is the decision of translating. Concerning Heidegger translations, the author – answering to some critics he received – insists upon the idea of the intimate (...) relationship between thinking and poetry, justifying his constant appeal to examples from literature in his translator’s notes at the end of his version of Sein und Zeit. (shrink)

La philosophie s'enseigne. Entre philosophie et pédagogie le lien n'est pas étroit, il est consubstantiel, au point qu'on peut dire qu'en philosophie le professeur est un traducteur et que le traducteur pratique une forme d'enseignement. Si, chez Heidegger, le souci de la traduction et le goût d'enseigner ne font qu'un, la traduction française de ses œuvres doit en retenir quelque chose. Philosophy is to be taught. Between philosophy and pedagogy the bond is not narrow but, rather, consubstantial, up to the (...) point that one may hold that in philosophy the professor becomes a translator and that the translator practices some kind of teaching. If, with Heidegger, the care for accurate translation and the taste for teaching are but one, the French translation of his works must indeed keep it in mind. (shrink)