By Peter Ives, Rocco Lacorte

This anthology brings jointly key articles translated into English for the 1st time from Italian debates bearing on Antonio Gramsci's writings on language and translation as critical to his complete social and political idea. It comprises contemporary scholarship through Italian, German and English-speaking students supplying very important contributions to debates touching on tradition, language, Marxism, post-Marxism, and identification in addition to the numerous fields during which Gramsci's idea of hegemony has been influential. Given the growing to be literature at the function of language and so-called 'global English' inside technique of globalisation or cultural and fiscal imperialism, it is a well timed assortment. Franco Lo Piparo is usually mentioned because the key resource for the way Gramsci's collage experiences in linguistics is on the center of his complete political concept, and but none of this paintings has been translated into English nor have the debates that it spawned. Lo Piparo's particular thesis in regards to the _non-Marxist roots_ of Gramsci's originality and the serious responses to it were nearly unknown to non-Italian readers. those debates prepared the ground for vital contemporary Italian paintings at the position of the concept that of 'translation' in Gramsci's concept. whereas translation has develop into a staple metaphor in discussions of multiculturalism, globalization, and the politics of popularity, in the past, Gramsci's specialise in it's been undeveloped. what's at stake during this literature is greater than Gramsci's realizing of language as one of many many topics in his writings, however the middle of his primary principles together with hegemony, tradition, the philosophy of praxis, and Marxism normally. This quantity provides an important arguments of those debates in English along with the most recent examine on those significant facets of Gramsci's suggestion. The essays this quantity rectify lacunae pertaining to language and translation in Gramsci's writings. They open discussion and connections among Gramscian ways to the relationships between language, tradition, political economic climate, and historic materialism with different Marxist and non-Marxist thinkers corresponding to Walter Benjamin, Valentin Volosinov, Mikhail Bakhtin, Ludwig Wittgenstein, Jurgen Habermas, Pierre Bourdieu, Michel Foucault, and Jacques Derrida. It offers novel arguments bearing on Gramsci's theories and the relationships between strength, politics, language, recognition, and capitalism.

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Extra resources for Gramsci, Language, and Translation

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Gramsci makes explicit the precise meaning of this “historicism” when he affirms: The history of the languages [lingue] is history of linguistic innovations, but these innovations are not individual (as in art); they are innovations of an entire social community that has renewed its culture and “progressed” historically. To be sure, they, too become individual, not as the individual-artist but in the complete, determinate individual qua [cultural]-historical element. , and this takes place in very different ways, it still occurs for whole masses of linguistic elements, and it takes place molecularly.

Did those experiences have the original theoretical results that they did because they were grafted on to a branch predisposed to grow towards the theory of intellectuals and of hegemony? Or would their author’s genius have caused them to reach the same theoretical results, regardless? The question could be reformulated in another way. If the theory of intellectuals and hegemony had Leninist or generically Soviet or Marxist origins, why did Togliatti not produce anything similar, considering that he 24 Franco Lo Piparo went through a longer and more absorbent immersion in Soviet and nonSoviet Marxism?

His reflections on language [linguaggio] and his linguistic culture were the generative mechanism of his originality and what renders him radically different from other Marxists. This, obviously, does not mean that other experiences have not converged in the formation of his thought, Soviet Marxism included. The question at stake is different. Did those experiences have the original theoretical results that they did because they were grafted on to a branch predisposed to grow towards the theory of intellectuals and of hegemony?

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