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By Peter (EDT)/ Geertz, Armin W. (EDT)/ Warne, Randi R. (EDT)/ Geertz, R. (EDT)/ Warne, Randi R. Antes

The world over well-known students from many elements of the realm offer a severe survey of modern advancements and achievements within the worldwide box of non secular reports. The paintings follows within the footsteps of 2 former guides: Classical methods to the learn of faith, edited by way of Jacques Waardenburg (1973), and modern methods to the learn of faith, edited through Frank Whaling (1984/85). New techniques to the research of faith completes the survey of the comparative research of faith within the 20th century by way of focussing at the previous 20 years. a number of the chapters, even if, also are pathbreaking and aspect the best way to destiny techniques.

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Additional info for New Approaches to the Study of Religion. Volume 2. Textual, Comparative, Sociological, and Cognitive Approaches

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London/New York: Penguin. Frawley, William, ed. (1984), Translation. Newark, DeL: University of Delaware Press. The Problem of Translation in the Study of Religion 43 Gentzler, Edwin (1993), Contemporary Translation Theories. Second revised ed. 2001. London/New York: Routledge. Graham, William A (1987), Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge: Cambridge University Press. , The Literary Guide to the Bible. London: Collins: 647-66. Hickey, Leo, ed.

Gentzler admits to a preference for Pound's taste in translation but adds that, in terms of taste, what was revolutionary and innovatory in Pound's era had now become mainstream. Moreover, for the linguistic purist, the unthinkable happened: License has been given to allow translators to intuit good poems from another language without knowledge of the original language or the culture, and, as long as they 44 45 46 47 Gentzler 1993: 9. : 19. "How to Read," in: Polite Essays (1937}: 170i quoted in Gentzler 1993: 23-24.

Not only should not the Qur'iin be translated, it is maintained that it cannot be translated, as its having been sent down from the divine world in Arabic is believed to be intrinsic to its being. Strictly speaking, any translation which is made is regarded not as a translation in the common sense of the word, but as a form of exegesis; hence if such is done, it is maintained, it should be done only by Muslims. E. It remains, however, one of the most problematic of all texts to translate, not only because of the lingUistic challenges it poses (which are considerable), but because of its status as inimitable, untranslatable, divine revelation.

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