Since the beginning of the twentieth century, the issue of otherness has been central in the intellectual debate among ethnologists, linguists and philosophers. Communication can be seen as a form of translation of the Other into the language of the Self, and a parallel can indeed be established between translation and the knowledge of other peoples and cultures. As a matter of fact, in order to provide a diligent translation one has to overcome both linguistic difficulties and psychological resistances.
The first eighteenth-century adventure stories and travel accounts provided biased descriptions of foreign countries and their un-European habits. The western traveler tended in fact to absorb or even force the inhabitants of other countries into his own idea of the �right' civilisation.
A new approach towards the issue of otherness begins with the work of researchers such as Lévi-Strauss who support their knowledge of �other' cultures only through systematic anthropological fieldwork. Similarly, in linguistics, theorists such as Berman and Meschonnic focus on the need to know all the elements composing a text in order to perform a good translation of that text: there should be an ";intimate distance"; between the translator and his/her text, similar to the one existing, in psychoanalysis, between an analyst and his/her patient. Paul Ric�ur suggests the notion of linguistic hospitality, a notion that goes beyond problems of mere understanding. And the ethno-psychotherapist Marie Rose Moro proposes an approach to the Other that considers not only the biological, but also and mostly, the psychological dimensions of the individual, with a special emphasis on the issue of difference
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