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nature. Christianity preaches that man was created "in the image of
God", whereas Islam explicitly and unequivocally states than man is
"God's vicegerent on earth". Both cultures postulate that mankind
dominates and exploits nature. 'What', one may ask, 'has the
relationship between culture and nature got to do with hermeneutics?
Maranda provides an answer to this question in the following:
"Cultures are sets of binding categories and of taxonomic
principles. While they give us a hold CYCV the 'outside' ‘lomId,
labels and rules inhibit alternate handlings of that same
'world'. Our semantic resources seem to be finite.
Consequently, while we need them to stand conceptually on our
own, we struggle to shed the categories that structure us and
that imprison us from within. Whatever the number and types
of gems we polish, we fail to bring them to transparency, and
they fail to reflect faces other than our own".
(The Dialectic of Metaphor, included in 'The Reader in the
Text', (ed.) S R Sulieman and I Crosman, 1980, p193.)
THE RHETORICAL MODEL
We will view translation as a reconciliatory activity which
comprehends Catford's linguistic approach and Nida's communicative
one. The rhetorical model will be based on the conception of the text
as 'a methodological field', ie. a discourse whose underlying message
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