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One naturally wonders if the problem of translation could conceivably be treated as a problem in cryptography. When I look at an article in Russian, I say: 'This is really written in English, but it has been coded in some strange symbols. I will now proceed to decode.'
--
"Translation" (1955), in W.N. Locke and A.D. Booth (eds.), Machine Translation of Languages (MIT Press, Cambridge, Mass.).

 

Warren Weaver

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The answer is in the problem, not away from the problem. I go through the searching, analysing, dissecting process, in order to escape from the problem. But, if I do not escape from the problem and try to look at the problem without any fear or anxiety, if I merely look at the problem — mathematical, political, religious, or any other — and not look to an answer, then the problem will begin to tell me. Surely, this is what happens. We go through this process and eventually throw it aside because there is no way out of it. So, why can’t we start right from the beginning, that is, not seek an answer to a problem? — which is extremely arduous, isn’t it? Because, the more I understand the problem, the more significance there is in it. To understand, I must approach it quietly, not impose on the problem my ideas, my feelings of like and dislike. Then the problem will reveal its significance. Why is it not possible to have tranquillity of the mind right from the beginning?

 

Jiddu Krishnamurti

 

It seems to me that the real problem is the mind itself, and not the problem which the mind has created and tries to solve. If the mind is petty, small, narrow, limited, however great and complex the problem may be, the mind approaches that problem in terms of its own pettiness. If I have a little mind and I think of God, the God of my thinking will be a little God, though I may clothe him with grandeur, beauty, wisdom, and all the rest of it. It is the same with the problem of existence, the problem of bread, the problem of love, the problem of sex, the problem of relationship, the problem of death. These are all enormous problems, and we approach them with a small mind; we try to resolve them with a mind that is very limited. Though it has extraordinary capacities and is capable of invention, of subtle, cunning thought, the mind is still petty. It may be able to quote Marx, or the Gita, or some other religious book, but it is still a small mind, and a small mind confronted with a complex problem can only translate that problem in terms of itself, and therefore the problem, the misery increases. So the question is: Can the mind that is small, petty, be transformed into something which is not bound by its own limitations?

 

Jiddu Krishnamurti

 

A little bit of both. 'Decembrist' is the accepted English translation of the Russian 'Dekabristy.' We appropriated it by adding the extra E, which, in my opinion, made it a better band name. For whatever reason.

 

Colin Meloy

 

The problem of induction is, roughly speaking, the problem of finding a way to prove that certain empirical generalizations which are derived from past experience will hold good also in the future. There are only two ways of approaching this problem on the assumption that it is a genuine problem, and it is easy to see that neither of them can lead to its solution.

 

Alfred Jules Ayer

 

Some philosophers have believed that a philosophical clarification of space also provided a solution of the problem of time. Kant presented space and time as analogous forms of visualization and treated them in a common chapter in his major epistemological work. Time therefore seems to be much less problematic since it has none of the difficulties resulting from multidimensionality. Time does not have the problem of mirror-image congruence, i.e., the problem of equal and similarly shaped figures that cannot be superimposed, a problem that has played some role in Kant's philosophy. Furthermore, time has no problem analogous to non-Euclidean geometry. In a one-dimensional schema it is impossible to distinguish between straightness and curvature. ...A line may have external curvature but never an internal one, since this possibility exists only for a two-dimensional or higher continuum. Thus time lacks, because of its one-dimensionality, all those problems which have led to philosophical analysis of the problems of space.

 

Hans Reichenbach