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In this thesis entitled Traduction et creation chez l'ecrivain-traducteur, we set out to demonstrate that faithfulness is as much a fundamental experience to the writer-translator in his creative writing task as it is in his translation task. / We shall see that the everlasting translation debate opposing faithfulness to betrayal can only find its resolution through a fresh interrogation of the notion of meaning, which is too often viewed as determined and translatable, thereby constraining the literary work. / Thus, we found it necessary to return to the experience of reading as a pursuit of a meaning that is multiple and in movement. To better understand what this reading experience means, we turned to that special reader the writer-translator is, for he is involved both in the reading and in the writing of the literary work. / In the intimate movement which leads from reading to writing, the writer-translator need not be faithful to the source language or to the target language, but faithful to what is revealed between the two, to what eludes them both. In this manner, translation becomes the pursuit of a third language, which would be as close as possible to the literary absolute of which all works, whether written by the writer-translator or by the author he translates, are translations.

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<p> In the mid 1920s, reflecting the concerns of the "<i>Sprachkrise </i>", Ludwig Wittgenstein and Franz Kafka composed writings deeply concerned with language's ability to express human thought. In his <i>Tractatus Logico-Philosophicus</i>, Wittgenstein attempted to draw the boundary of meaningful language. During the same period, Kafka developed his thoughts on language and ethics in his <i>Oktavhefte</i>. I compare these works, showing that they share an understanding of language as a domain bound within the physical world and incapable of expressing our spiritual being. Presenting itself as rigorous philosophical writing, Wittgenstein's <i> Tractatus</i> constantly reminds its reader of the limitations of its own logical and philosophical language by claiming itself to be "nonsense" and only a ladder the reader should climb and get rid of. Kafka, without constructing rigorous logical arguments, composed a critique demonstrating the unnaturalness of natural language and showing that its poetic nature lets language transcend its own boundaries.</p>

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