This article examines two modes of the canceling of time in a comparative analysis that ought to show the passage from the aesthetic over coming of the form of time in Kant to the historical over coming of natural time in Hegel. The essay begins with a problematization of the form of time in Kant?s first Critique and with the question whet her Kant displaces time outside the framework of mere condition of receptivity. Thereafter we will analyze the key passage (...) from Analytics of the Sublime where Kant writes about the cancellation of time-condition and we will interpret this in the light of an ontology of the eventuality and in the historico-political context of French revolution. Although Kant still does not think time as historical time, the cancellation of time-condition in the experience of the sublime shall be considered as the act of the structuring of time that is emancipated from natural linearity and causal continuity. The thinking of historical time will take place only with He gel, i.e. with his identification of time and concept. In this sense we will analyze Hegel?s notion of "conceptual history" in order to draw a conclusion that in Phenomenology of Spirit is al so at work a modus of annihilation of the natural, linear time, but unlike Kant it is truly articulated as historical occurrence. Time is constituted only as annihilated, since it is the intuitive, sensible, natural and external meaning of time what is sublated, while time in its originary dimension is produced only as hi story-time. nema. (shrink)

The aim of this paper is to investigate a peculiar acoustic feature of translation – its echoicity. In the first step, I will revisit the story of Echo, the mythological character who repeats the words of the other and distorts its meaning. Moving from this figure, the article will pose the question of how the mechanism of repetition is structured in translation. This will be done through an analysis of the passages from Benjamin’s “The Task of the Translator”, in which (...) translation is explicitly described as an echo, involved in a chain of multiple resonances. It will be showed that Benjamin’s text as well, especially its terminology, acts through the same multiple resonances. In the last part of the paper, the problem of contradiction will be introduced, making reverberate some concepts and points from Hegelian philosophy, in order to argue the contradictory process of echoing the voice of the other in translation. (shrink)

The aim of this paper is to investigate the idea of universality through the lens of translation, in an attempt to sketch out what can be called a translational universality. As the starting point, I will take into consideration the recent Étienne Balibar's works on the universals, and especially his strategy of translation, i.e. the strategy of enunciating the universal by means of translational process. In the next step, I will analyze political consequences of the universalizing practices of translation, which (...) due to their capacity to enunciate the universals, according to Balibar's thesis, have generated political communities. In order to examine this aspect, I will discuss the constitutive role of translation in the formation of German cultural identity in the 19th Century, by exposing Humboldt-Schleirmacherian model of translation. In doing so I will lean on Berman's study on translation in Romantic Germany and on Venuti's political reading of nationalist narratives of typically German foreignizing translation. The conception of Bildung, envisaged as an experience of the otherness through translation, will be approached as a historical model to understand the notion of translational universality that is at issue in this paper. After these historical and philosophical analyses, which in translation view one possible way to articulate a certain struggle over the universal from the particular position of cultural difference, the article will address some questions regarding our contemporary situation: what would be a historically different and potentially emancipatory form of universality? What are the translational capacities of such a universality to generate a new framework for political communities? (shrink)