A Quote by Walter Benjamin

There is no muse of philosophy, nor is there one of translation. — © Walter Benjamin
There is no muse of philosophy, nor is there one of translation.
I was Versace's muse, I was Valentino's muse, I was Alaia's muse, Lancetti's muse, Calvin Klein's, Halston's. I could go on and on.
The concept of muse is alien to me. To speak of a muse implies there is a couple in which one person is the objectified passive element - there to help the creative, active, often male part of the duo to create. A muse is very passive. Who wants a muse? I don't want a muse.
The practice of translation rests on two presuppositions. The first is that we are all different: we speak different tongues, and see the world in ways that are deeply influenced by the particular features of the tongue that we speak. The second is that we are all the same - that we can share the same broad and narrow kinds of feelings, information, understandings, and so forth. Without both of these suppositions, translation could not exist. Nor could anything we would like to call social life. Translation is another name for the human condition.
I have long been settled in my own opinion that neither Philosophy, nor Religion, nor Morality, nor Wisdom, nor Interest, will ever govern nations or Parties, against their vanity, their Pride, their Resentment, or Revenge, or their Avarice, or Ambition. Nothing but Force and Power and Strength can restrain them.
In its happiest efforts, translation is but approximation, and its efforts are not often happy. A translation may be good as translation, but it cannot be an adequate reproduction of the original.
I wake up in the morning, or the middle of the night when an idea comes through. My songwriting style, basically I just write down information given to me from the muse and how that works for songwriters. Record the muse and the muse delivers.
The oldest cliché in the world is about "what's lost in translation," but you don't very often read much intelligent about what's gained by translation, and the answer is everything. Our language is a compendium of translation.
Many people do not know that Jesus did not speak Latin or English or Hebrew; he spoke Aramaic. But nobody knows that language. So we're talking about the Bible itself being a translation of a translation of a translation. And, in reality, it has affected people's lives in history.
In translation studies we talk about domestication - translation styles that make something familiar - or estrangement - translation styles that make something radically different. I use a lot of both in my translation, and modernism does both. For instance, if you look at the way James Joyce presents Ulysses, is that domesticating a classic? Think of it as an experiment in relation to a well-known text in another language.
The society which scorns excellence in plumbing as a humble activity and tolerates shoddiness in philosophy because it is an exalted activity will have neither good plumbing nor good philosophy: neither its pipes nor its theories will hold water.
It's not like that when you're a songwriter - songwriters aren't like pulp writers or journalists, even. You just follow the muse. It's called muse-ic. Whenever the muse decides to bestow her inspiration on the songwriter, then the song is born.
Translation is a kind of transubstantiation; one poem becomes another. You can choose your philosophy of translation just as you choose how to live: the free adaptation that sacrifices detail to meaning, the strict crib that sacrifices meaning to exactitude. The poet moves from life to language, the translator moves from language to life; both, like the immigrant, try to identify the invisible, what's between the lines, the mysterious implications.
It is neither the best nor the worst things in a book that defy translation.
Philosophy is a bad master for poetry; religion worse; and politics self-serving will never serve the Muse.
Sufism is not a religion or a philosophy, it is neither deism nor atheism, nor is it a moral, nor a special kind of mysticism, being free from the usual religious sectarianism. If ever it could be called a religion, it would only be as a religion of love, harmony, and beauty.
The message of guidance that neither politics nor philosophy nor religion now seems able to provide, we look for in modern literature.
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