This site uses cookies.
Some of these cookies are essential to the operation of the site,
while others help to improve your experience by providing insights into how the site is being used.
For more information, please see the ProZ.com privacy policy.
TECHNICAL-SCIENTIFIC & LEGAL PROFESSIONAL TRANSLATIONS
Account type
Freelance translator and/or interpreter, Verified site user
Data security
This person has a SecurePRO™ card. Because this person is not a ProZ.com Plus subscriber, to view his or her SecurePRO™ card you must be a ProZ.com Business member or Plus subscriber.
Affiliations
This person is not affiliated with any business or Blue Board record at ProZ.com.
Open to considering volunteer work for registered non-profit organizations
Rates
English to Spanish - Rates: 0.05 - 0.12 USD per word / 20 - 35 USD per hour Spanish to English - Rates: 0.05 - 0.12 USD per word / 20 - 35 USD per hour
Access to Blue Board comments is restricted for non-members. Click the outsourcer name to view the Blue Board record and see options for gaining access to this information.
English to Spanish: GNOSTIC DUALISM: THE MYTH OF LIGHT AND DARKNESS General field: Art/Literary Detailed field: Religion
Source text - English Kurt Rudolph defined the Gnostic dualism as “anti-cosmic”, meaning that the Gnostic theology includes an unequivocal negative evaluation of the created world and its Creator, the Evil Demiurge, who is radically different from the Good God, Foreign, Unknown, or Occulted, yet paradoxically almighty in the hierarchy of dualist theocracy. From this point of view, the geocentric cosmos, situated underneath the ninth heaven - where the paradisiacal space is also included, beyond which lies the Kingdom of God -, is identified as a Kingdom of Evil and Darkness, while the matter is valued, following the human-angelic falling into sinfulness, as a receptacle of evil . With his classification, Hans Jonas has distinguished the “Syrian-Egyptian” Gnostic systems (the Nag Hammadi Library ) from the “Iranian” Gnostic systems (Manichaeism, Mandaeism). Concerning the first type (the Apocryphon of John, the Paraphrase of Shem, the Second Treatise of the Great Seth, Pistis Sophia, the Hypostasis of the Archons, the Gospel of Truth), the origin of Evil and the Powers of Darkness appertains to the climax of an ontological involution or descending process, from the Primordial or Supreme Divinity to a material level, initially inside the sphere of divinity (Pleroma, “Plenitude”), and later beyond its limit (horos), inside the new open space of the geocentric cosmos, composed of the eight celestial spheres. The Primordial Divinity, which manifests itself through the ontological-emanationist process, is pictured either as a Masculin Divinity (Propator ), or as a Feminine Divinity (Barbelo ) . Concerning the second type (the Scholia of Theodor Bar Konai on the doctrine of Mani, the Kephalaia of the Teacher, the Hymn of the Pearl, Ginza Rabba, the Odes of Solomon), the Principles of Good and Evil have coexisted since the beginning of the Universe, they configure two spaces, characterized by the dynamics of a mythological antagonism, separated by a system of limits and reciprocal exclusions, dictated by the divine will: the Kingdom of Light and the Kingdom of Darkness. At the level of the Primordial Divinity (“The Father of Greatness”) the pre-cosmogonical crisis consisting of the intrusion of the Darkness into the Light is triggered, a crisis which is countered by the manifestation of the ontological labyrinth that led to the establishment of the Feminine Principle (“Mother of Life”) and the Masculine Principle (“Primordial Man”, Ohrmazd). The Masculine Principle, hypostasized as the “Anthropos myth”, determines the continuation of the divine ontology through the process of involution which manifests the cosmic-human ontology, at the climax of which the Primordial Man faces the Powers of Darkness, in obedience to the order received from the King of Light. Hans Jonas’ classification couldn’t be more than experimental, because the Gnostic theological systems belonging to the “Iranian” and “Syrian-Egyptian” types can be reduced to common narrative-mythological patterns and logics: the ontological involution from the Primordial Divinity to the cosmic-human level, the masculine-feminine hypostasis of the Primordial Divinity, the Good / Evil, Light / Darkness dichotomy, the fall of the human nature’s prototype (the Primordial Man) and the fall of the human nature itself (Adam) from the sphere of Good / Light to the sphere of Evil / Darkness, the ontological-substantial continuity, after the fall, between the Primordial Divinity and the human soul, the conceiving of a divine strategy which aims to the redemption of the human soul and of all the particles of Light that have fallen into the Kingdom of Matter, Evil, Darkness, through the Messiah of Light (Ohrmazd, Jesus, the Son of God, the Son of the Light, salvator salvatus), who is sent over by the Primordial Divinity as the bearer of salvation through knowledge (Gnosis) and the embodiment of salvation through knowledge (Nous).
Translation - Spanish Kurt Rudolph definió el dualismo gnóstico como “anti-cósmico”, lo que significa que la teología gnóstica implica una evaluación negativa inequívoca del mundo creado y de su Creador, el Demiurgo Malo, que es radicalmente distinto del Buen Dios, el dios Ajeno, Desconocido u Oculto, pero paradójicamente todopoderoso en la jerarquía de la teocracia dualista. Desde este punto de vista, el cosmos geocéntrico, situado bajo el noveno cielo - donde también se ubica el espacio paradisiaco, más allá del cual yace el Reino de Dios -, se identifica como un Reino del Mal y de la Oscuridad, donde la materia es evaluada, de acuerdo con la caída humano-angelical en el pecado, como un receptáculo del mal . Con esta clasificación, Hans Jonas ha distinguido entre los sistemas gnósticos “sirio-egipcios” (El Códice de Nag Hammadi ) y los sistemas gnósticos “iranios” (Maniqueísmo, Mandeísmo). De acuerdo con la primera clase (El Apócrifo de Juan, la Paráfrasis de Sem, el Segundo Tratado del Gran Set, Pistis Sofía, la Hipóstasis de los Arcontes, el Evangelio de la Verdad), el origen del Mal y de los Poderes de la Oscuridad se relaciona con el clímax de una involución ontológica o proceso descendente, desde la Divinidad Primordial o Suprema hacia un nivel material, que inicialmente se ubicaba en la esfera de la Divinidad (Pleroma, Plenitud), y luego se instaló más allá de sus límites (horos), dentro del nuevo espacio de este cosmos geocéntrico, compuesto por las ocho esferas celestes . La Divinidad Primordial, que se manifiesta a través del proceso emanacionista ontológico, se describe como una Divinidad Masculina (Propator ), o como una divinidad femenina (Barbeló ) . De acuerdo con la segunda clase, (Los escolios de Theodor Bar Konai en la doctrina de Mani, el Kephalaia del Maestro, el Himno de la Perla, Ginza Rabba, las Odas de Salomón), se dice que los principios del Bien y el Mal coexisten desde el comienzo del Universo, y configuran dos espacios, caracterizados por la dinámica de un antagonismo mítico, separados por un sistema de límites y exclusiones recíprocas, dictadas por la voluntad divina: El Reino de la Luz y el Reino de la Oscuridad. A nivel de la Divinidad Primordial (“El Padre de la Grandeza”), se desata la crisis pre-cosmogónica, que consiste en el ingreso de la Oscuridad en la Luz. Esta crisis fue contrarrestada por la manifestación del laberinto ontológico que condujo al establecimiento del Principio Femenino (“La madre de la vida”) y el Principio Masculino (“El hombre primordial”, Ohrmazd). El Principio Masculino, hipostasiado como el “mito Antrophos”, determina la continuidad de la ontología divina a través del proceso de involución que manifiesta la ontología cósmico-humana, en cuyo ápice el Hombre Primordial enfrenta los Poderes de la Oscuridad, en cumplimiento de la orden recibida por el Rey de la Luz. La clasificación de Hans Jonas sólo podía ser experimental, pues los sistemas teológicos gnósticos que pertenecen a las clases “sirio-egipcia” e “irania” se pueden reducir a lógicas y patrones mítico-narrativos comunes: la involución ontológica desde la Divinidad Primordial hacia el nivel cósmico-humano; la hipóstasis masculino-femenina de la Divinidad Primordial; la dicotomía del Bien/Mal, Luz/Oscuridad; la caída del prototipo de la naturaleza humana (el Hombre Primordial) y la caída de la naturaleza humana en sí misma (Adán) desde la esfera del Bien/Luz hacia la esfera del Mal/ Oscuridad; la continuidad ontológica y sustancial, después de la caída, entre la Divinidad Primordial y el alma humana; la concepción de una estrategia divina que aspira a la redención del alma humana y de todas las partículas de luz que cayeron en el Reino de la Materia, el Mal y la Oscuridad, a través del Mesías de la Luz (Ormuz, Jesús, el Hijo de Dios, el Hijo de la Luz, salvatus salvator), enviado por la divinidad Primordial como el portador de la salvación a través del conocimiento (Gnosis) y la encarnación de la salvación a través del conocimiento (Nous).
Get help on technical issues / improve my technical skills
Learn more about additional services I can provide my clients
Learn more about the business side of freelancing
Stay up to date on what is happening in the language industry
Transition from freelancer to agency owner
Transition from freelancer to another profession
Buy or learn new work-related software
Improve my productivity
Bio
Maintaining a high degree of integrity to help you break the language barrier.
Professional English<>Spanish Translator specialized in Legal and Medical-Technical Translation.With more than 10 years of experience in the translation industry, I provide accurate translations to and from Latin American and European English. Self-driven translator with vast experience in all types of medical texts, media, technical-scientific texts, and legal documents. Excellent communication skills, attention to detail, and easily adaptable to meet deadlines.
OBTAINED UNIVERSITY & COLLEGE DEGREESCertified Translator
CAECE University, Mar del Plata, Argentina
Technical-Scientific Translator of English
CAECE University, Mar del Plata, Argentina Technical-Scientific Translator of English, Specialized in Executive English
Mar del Plata Community College, Mar del Plata, Argentina
FIELDS OF EXPERTISE: technology, business, commerce, human resources, medicine, social sciences, education, psychology, law, sociology, history, and video games.
LEGAL TRANSLATION: contracts, agreements, letters of partnership, acts of incorporation, rulings, applications for divorce, apostilles, verdicts, passports, birth certificates, marriage certificates, death certificates, transcripts, complaints, certifications, powers of attorney, among others.
