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Sample translations submitted: 1
French to English: Becoming Oneself: The Spiritual Body in the Work of Henry More General field: Other Detailed field: Philosophy
Source text - French Devenir soi: le corps spirituel chez Henry More.
Introduction:
Le thème néoplatonicien de l'"ochema", ou du corps spirituel, ainsi que son lien constitutif avec la réflexion sur la signification du soi (self) sont constamment présents chez More, aussi bien dans son Conjectura Cabbalistica, dans son Immortality of the Soul (1659), ou dans son Apocalypsis apocalypseos (1680). Ce lien entre le corps spirituel et le soi se situe sur trois niveaux principaux: théologique, psychologique et cosmologique.
Sur le plan théologique, More refuse de croire à la résurrection du corps mondain après la fin des temps, le jour du Jugement, mais pense qu'un véhicule ou corps spirituel accompagne toujours l'âme, avant la vie et après la mort. Cette conviction se trouvait également chez Ficin, témoignant ainsi ses difficultés de concilier le christianisme et le néoplatonisme.
Sur le plan psychologique, les trois véhicules corporels:(aetherial, aerial ans terrestrial) assument la fonction de déterminer l'individualité de chaque âme (cf. par exemple dans The Praexistency of the Soul, Philosophical Poems 1647). En fait, More partage, encore une fois avec Ficino, la conception propre à Origen, qui soutient la pre-existence de l'âme avant l'incarnation ainsi que la croyance dans le salut universel. Le problème se pose alors de savoir où et comment se constitue l'individualité de l'âme. Les corps spirituels, qui mettent en contact l'âme avec les dieux planétaires, sont justement le lieu où l'individualité de chaque âme se constitue. C'est donc le corps spirituel qui porte l'unité historique des vicissitudes de l'âme dans ses voyages mondains, mais aussi ses caractères spécifiques, acquis par les dieux planétaires, qui en définissent son destin, avant la vie et après la mort. Dit autrement: le corps spirituel est le lieu de l'articulation difficile entre l'histoire et le destin d'une âme individuelle.
Sur le plan cosmologique, More, dans la Conjectura Cabbalistica, établit une comparaison, dans sa philosophie perennis, entre les trois éléments établis par Descartes et les trois véhicules néoplatoniciens. Bien plus, l'analogie entre le corps spirituel et the Spirit of Nature est frappante. Tous deux, en fait, doivent résoudre le problème endogène au néoplatonisme, c'est-à-dire la médiation. L'univers néoplatonicien est en effet hiérarchique et scalaire, mais surtout il présupposé une continuité qui n'admet aucune césure. Que l'on veuille ou non, la matière ou le corps doivent participer de la procession et d'une certaine manière aussi de la conversion. Le problème ne réside pas dans l'hypothèse de la médiation, mais dans son interprétation.
Translation - English Becoming Oneself: The Spiritual Body in the Work of Henry More
Introduction:
The Neoplatonic theme of the ‘ochema’, or the spiritual body, as well as its constitutive link with reflection on the meaning of the self are constantly present in More’s work, whether it be in his Conjectura Cabbalistica, in his Immortality of the Soul (1659), or in his Apocalypsis apocalypseos (1680). This link between the spiritual body and the self is situated on three principal levels: theological, psychological, and cosmological.
On the theological level, More refuses to believe in the resurrection of the earthly body after the end of time, on Judgement Day, but thinks that a vehicle or spiritual body always accompanies the soul, before life and after death. This conviction can also be found in Ficino’s work, thus demonstrating his difficulties in reconciling Christianity and Neoplatonism.
On the psychological level, the three corporeal vehicles (aetherial, aerial, and terrestrial) assume the function of determining the individuality of each soul (see, for example, The Praexistency of the Soul, Philosophical Poems, 1647). In fact, More once again shares with Ficino Origen’s concept of the pre-existence of the soul before incarnation as well as a belief in universal salvation. The problem then is to know where and how the individuality of the soul is constituted. Spiritual bodies, which put the soul in contact with the planetary gods, are precisely the locus where the individuality of each soul is constituted. It is, therefore, the spiritual body which carries not only the historical unity of the vicissitudes of the soul during its earthly journey, but also its specific characteristics, acquired by way of the planetary gods, who thereby define its destiny, before life and after death. Put another way, the spiritual body is the locus of the difficult connection between the history and the destiny of an individual soul.
On the cosmological level, More, in Conjectura Cabbalistica, establishes a comparison, in his philosophia perennis between the three elements established by Descartes and the three Neoplatonic vehicles. Moreover, the analogy between the spiritual body and the Spirit of Nature is striking. Both, in fact, must resolve the endogenous problem of Neoplatonism, that is to say mediation. The Neoplatonic universe is effectively hierarchical and scalar, but above all it presupposes a continuity that does not admit of any caesura. Whether we like it or not, matter, or the body, must participate in the procession and, in a certain manner, also in the conversion. The problem is not in the hypothesis of mediation, but in its interpretation.
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Translation education
PhD - Oxford
Experience
Years of experience: 19. Registered at ProZ.com: Sep 2010.
I am a thorough and conscientious translator with four years’ experience translating from French to English. I have an excellent command of both my native and second language, having a BA in English and French and a Master’s degree and DPhil in French. I am an experienced researcher, allowing me to translate texts on a wide variety of subjects. I specialise in academic translations in the arts and humanities (particularly philosophy). I also have experience of translating legal and general business/commerce texts. I am familiar with specialist terminology in the fields of construction, health, education, and law, having previously worked in these sectors.
Average daily output: translation: 2,500 words; proofreading: 10,000 words depending on the complexity of the source text.
Portfolio