Multilingualism and multiculturalism have become so characteristic of our times that it is hard to come by a literary work that is strictly monolingual. Languages in contact influence each other in various ways. One l...Multilingualism and multiculturalism have become so characteristic of our times that it is hard to come by a literary work that is strictly monolingual. Languages in contact influence each other in various ways. One language could be more influential than the other as a result of linguistic and non-linguistic factors. A language that is documented and enjoys a more privileged political, economic, cultural, or religious position is likely to be more influential than another language that lacks these qualities. Languages in contact often borrow words from each other though a language that is considered to be more prestigious than another is more likely to be the donor language less prestigious one. Loanwords are therefore common among languages in contact. Intercultural literary communication is mostly effected through translation. Due to Africa＇s colonial experience, literary translation practice in Africa often involves European languages, Arabic, and indigenous African languages. In Nigeria, the languages that have played significant roles in literary translation include English, French, German, Arabic, and indigenous Nigerian languages. Franz Kafka＇s Brief an den Vater which was written in German has been translated into English as Letter to His Father by Ernest Kaiser and Eithne Wilkins and into Igbo as Soro Okwu m maobu Leta （Ndi） Nna by Felicia Ibemesi. This paper sets out to study loanwords in the English and Igbo translations from a target reader＇s perspective展开更多
Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper pro...Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.展开更多
文摘Multilingualism and multiculturalism have become so characteristic of our times that it is hard to come by a literary work that is strictly monolingual. Languages in contact influence each other in various ways. One language could be more influential than the other as a result of linguistic and non-linguistic factors. A language that is documented and enjoys a more privileged political, economic, cultural, or religious position is likely to be more influential than another language that lacks these qualities. Languages in contact often borrow words from each other though a language that is considered to be more prestigious than another is more likely to be the donor language less prestigious one. Loanwords are therefore common among languages in contact. Intercultural literary communication is mostly effected through translation. Due to Africa＇s colonial experience, literary translation practice in Africa often involves European languages, Arabic, and indigenous African languages. In Nigeria, the languages that have played significant roles in literary translation include English, French, German, Arabic, and indigenous Nigerian languages. Franz Kafka＇s Brief an den Vater which was written in German has been translated into English as Letter to His Father by Ernest Kaiser and Eithne Wilkins and into Igbo as Soro Okwu m maobu Leta （Ndi） Nna by Felicia Ibemesi. This paper sets out to study loanwords in the English and Igbo translations from a target reader＇s perspective
文摘Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.
