Artistic texts cannot be translated without considering
reflectivity as the human generic property found in every recipient,
the more so as artisticity is the optimal measure and variant of the
awakening of the recipients' reflectivity. As it was shown by
G. P. &Shachek;&chachek;edrovickij, reflectivity, in its process of
changing into understanding and other hypostases, gets fixed
(objectivated and turned into non-itself) every time in one of the
three belts of the systemic mental activities. The numerous fixations
form a unique mosaic within the system. As the understanding of the
reader, his evaluations, attitudes, properly human feelings and other
hypostases of reflectivity mainly depend upon this mosaic of
fixations, a special approach to translation may become necessary. The
principle here is translating not only factum and dictum of the
original into the symmetrically created text, but also forming there a
mosaic of reflective fixations symmetrical to the mosaic stimulated by
the original in
The first sentence in M. Bulgakov's 1918 was a great and terrible
year.
Factum and dictum representing the content are
translated, but the content has replaced the meaning, so another
technique of understanding is not observed (the Tverian group of
hermeneutic research knows more than a hundred such techniques). It is
essential that the meaning is given only in the implicative
(non-explicative) form, it is not written,
but is being
born at the moments of reflectivity fixations happening in the three
belts of mental systemic activities, each representing one type of the
logical space of activity (Wirklichkeit). One of the many techniques
(the technique of the hermeneutic circle
caused by
M. Bulgakov's text looks like a complex of reflectivity fixation in a
number of places
within the belts of Wirklichkeit of
Pure Mentality, Communication-Thought Wirklichkeit and Wirklichkeit of
the Perceivable. A number of techniques of understanding regulate the
distribution of the points of reflectivity fixations in the text of
translation at the translator's actions aimed at the coincidence of
the two mosaics. Following the recommended principle we come to be
obliged to translate the quoted sentence like this: Great it was, and
terrible it was, the year from the birth of our Lord Jesus nineteen
hundred and eighteenth, from the beginning of the Revolution, the
second. The described approach to the problem of translation puts an
end to the situation in which the reader of the translation was
traditionally deprived of the spiritual and experiential wealth of the
original. It is a manner of justice: everyone in the world has the
right to enjoy any nation's spiritual wealth!