4,065 matches
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learn a language. According to some scholars, especially the Hegelian ones, a language is first of all an activity, as it never exists as something done and finished (except for the case when we are dealing with a dead language), but as something which is ceaselessly done and modified through communication acts. Thus, we could explain, on one hand, why speech (i.e. the individual and particular use of language) is a permanent creation and, on the other hand, why change is
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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the reflection of the meanings of words, and the applying to reality of these meanings (through designation) endows them with a specific sphere as well. Vernacular (or historical) language too offers denominations for intuitive pieces of knowledge or for representations, but these, just like the notional contents, do not have a rigorous and systematic organization, with strict hierarchies and structures achieved consciously in terms of purposes. On the other hand, the elements of the vernacular, although they have a general content
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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indistinct generality, i.e. meanings do not lead to notions capable to systematically exhaust a field of knowledge. A number of particular features of the vernacular are taken over by some of the styles of literary language, especially by the belles-lettres, but this happens following several selections, and even some status modifications. Yet, literary language gives expression to and is a component of high culture, which includes sciences and philosophy, which are in their turn characterized by terminologies, i.e. groups of words
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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the rigorously organized understanding of some ontological and cognitive fields through the conscious volitional activity taking place in terms of purposes. Consequently, these significations corresponding to scientific and philosophical notions are no longer the product of the history of language, but derive from the evolution of knowledge in those fields in which words represent specialized terms. Given the fact that it is structured in this manner, scientific knowledge, rendered by literary language, is characterized by an extra-linguistic conceptualization, while the knowledge
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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through which these cultures express themselves may give rise to changes in one's own culture and language, starting from an alien model. Changes and the process of linguistic innovation usually take place at the level of speech and usage, but also occur, in the case of literary language, at the level of the norm, when the regulation willingness and the social acceptance bring modifications by introducing stipulatory acts, and not by using the language for communication purposes. On the other
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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to them as if it had an independent status, while when talking about objects, they talk about themselves as well, as they position these objects according to their own perspective; therefore, they are not creators only on a linguistic level, but on an ontological level also, as they endow language with a pragmatic function. That is why practicing language through speech implies the training of several individual faculties (reflection, psyche, will, etc.) and a relationship with a number of exterior parameters
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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of personalised philosophy), the essential part in creation is played by the philosopher's genius, and not by linguistic or any other type of factors. It is possible for philosophers to exploit in their writings some particularities of their language, but the content of the systems they create is not dependent on the features of one language; yet, this is not the case of the way of thinking, which is involved in the historical language and can give rise to an
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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just like in the case of literature, we deal with a clear propensity to create individualised texts, bearing the imprint of the philosopher's personality; this happens because philosophy, just like poetry, does not have a continuous and linear evolution, but an intermittent and criss-cross one. As a matter of fact, philosophy and poetry have been compared on a regular basis, being considered as promoting spiritual achievements of a particular and unique type. First, if all the other verbal achievements of
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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puteam fi orice și, în pofida ramurilor dese, privirea se ducea departe... departe. La vremea examenelor din sesiune era mai complicat, că taman atunci se găsea teiul să înflorească. Mai erau ghebele, dar numai după ce ploua, prin octombrie. Le găseam pe buturi de copaci tăiați, ciorchine precum strugurii și învățasem să le deosebesc de cele ne-bune, după guleraș. Era greu de ales între parfumul pădurii la vremea ciupercilor sau cel al ghebelor din farfurie. Nu prea aveam chef de cumpărături în
Portocalele roșii de Sicilia by Rodica Dinulescu () [Corola-publishinghouse/Science/84984_a_85769]
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criticize the excepțional value of Hasdeu's theories, Poghirc replied to Iordan's criticisms and objections în an article, point by point. 0.2. However, I am not interested here în the respective polemics (continued by Iordan în another article), but în Poghirc's reaffirming the conviction (once more with this occasion), according to which "Hașdeu is, undoubtedly, the author of some great and genuine ideas" (Poghirc 1970: 165). În fact, resenting another imputation, C. Poghirc would state (în the above
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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to the experience regarding the extra-linguistic world" (Coseriu 1970: 189). What does this "knowledge of things" relate to more exactly? Coseriu offers some clarifications: it does not refer here to "the occasional and situațional knowledge of the states of things", but to "the knowledge of things at a universal level true or at least common to many speakers (and which becomes effective în speech)" (ibid.). It is difficult enough to identify a matrix or a repertoire of these rules/common aspects
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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is why he pleads for the necessity of another science, namely noematology, starting from the following reasons: "Language is a means of mutual understanding. Mutual understanding is achieved not only by the expressed meaning which constitutes the object of semasiology, but also by a hidden meaning, not expressed, implied, which is manifested especially în syntax. Aș soon aș after morphology or lexiology we set the separate doctrine of meaning, which directly results from the study of grammatical forms or of words
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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series of additional justifications meant to better emphasize the role of noematology. I reproduce them integrally, for I do not want to alter, by paraphrasing or summarizing them, the mechanism of Hasdeu's thinking: Just aș a grammatical form is but a condensed syntactical form, în the same way the expressed meaning is but a condensation of the latent idea. Noematology is linked to semasiology just aș syntax is to morphology. The latent idea and the syntactic form are the two
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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reproduce them integrally, for I do not want to alter, by paraphrasing or summarizing them, the mechanism of Hasdeu's thinking: Just aș a grammatical form is but a condensed syntactical form, în the same way the expressed meaning is but a condensation of the latent idea. Noematology is linked to semasiology just aș syntax is to morphology. The latent idea and the syntactic form are the two primitive psychic principles somehow fluid, whose contact with sound, aș solid matter or
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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often resorts to algebrical formulae, with plus, with equation, with proportion, etc., what is more, it is not even scared of the sign √"2. 1.1. Indeed, Hașdeu hâd already remarked that "the comparative method is specific to natural sciences, but that does not mean that a science, which uses it, would be a natural science eo ipso. All sciences tend, more or less, to appropriate this method to themselves, even if not all sciences manage to do it to the
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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Munteanu 2011: 230-239). I have only attempted to draw attention to Hasdeu's correct ideas, namely: linguistics is neither a natural science nor a mathematical science, since the object it deals with is a special one (neither natural, nor formal, but "social"5); it is the object taken into account, not the methods used, that confer specificity to any science. 1.2. It is doubtless that the most dangerous thing for linguistic science is that of considering language aș something else
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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Chi consideri invece îl linguaggio come "pură formă", che și manifestă più o meno casualmente în una determinată sostanza, lo tratta come un oggetto formale." (ibid.). Regarding the two theories, the Romanian scholar would state that they are not false, but inadequate, due to incomplete treatment of the object under study. 2. The Importance of Philosophy to Linguistics With distinguished firmness, consistency and coherence, Eugenio Coseriu always advocated the idea that it is necessary for linguistics to correspond to its object
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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the produced object itself în its cultural and funcțional value: thus the finality of the activity that produces the Iliad is the Iliad itself aș a work of art, and the finality of the românce future tense is nothing else but this future tense itself în its function aș a particular tense în a particular verb system" (Coseriu 1983/1988: 148). This sentence (and other similar ones), is of vital importance, yet, unfortunately, it hâș not always been understood aș it
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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Part (and Extension) of Nature (Different Points of View) The fact that în contemporary linguistics there is (and it is becoming more and more popular) the tendency to give (only) causal explanations to linguistic phenomena should not be too surprising (but even if it does not astonish uș, that does not mean we have to accept such a conception). În the history of philosophy and science one can frequently notice some great thinkers' preference to simplify things and to explain the
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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He hâd set ouț from the purposeful action of mân and hâd read this into the whole of nature" (Cassirer 1942/2000: 91)6. What is more, later "Hegel's aspiration and philosophical ambition was to reconcile "nature" and "idea". But instead of this reconciliation he arrives at the subjugation of nature to the absolute idea" (ibid.: 35). 3.2. În time, a totally different conception is being imposed în science (and, subsequently, în philosophy). An "anthropomorphical" view of nature is
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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reconciliation he arrives at the subjugation of nature to the absolute idea" (ibid.: 35). 3.2. În time, a totally different conception is being imposed în science (and, subsequently, în philosophy). An "anthropomorphical" view of nature is no longer sustained, but, on the contrary, even "human nature" starts being explained on natural, biological, causal grounds. Mân gets to be banished from his own world. The fact that Charles Darwin proved that mân is nothing but a developed ape highly stimulated such
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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of nature is no longer sustained, but, on the contrary, even "human nature" starts being explained on natural, biological, causal grounds. Mân gets to be banished from his own world. The fact that Charles Darwin proved that mân is nothing but a developed ape highly stimulated such approaches. Consequently, mân himself is subject, în all respects, to the laws of nature, while his behavior, even if more complex, does not differ essentially from that of other organisms. 3.2.1. În
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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not differ essentially from that of other organisms. 3.2.1. În this sense, J. von Uexküll demonstrated that "every organism presents a self-enclosed world în which everything "weaves itself into the whole". The organism is no aggregate of parts but a system of functions that are mutually dependent on each other. În the "blueprint" of every animal we are able to read off immediately the nature of this interconnection." (ibid.: 23). Which would thus be the consequences of this discovery
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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dynamic features of virtually any constituent subsystem of living animals, characterizing the simplest cellular life functions aș well aș the most complex motor activities. Indeed, this definition of inquiry is aimed at characterizing not only the microstructure of physiological behavior but also wholesale features of human sociocultural interactions. By this account, agents should be motivated to solve problems independently of whether or not they have minds" (ibid.: 141). 3.2.3. În this context, some other more complex modern theories are
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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the eternal objects" (ibid.: 169). It is this difference that allows Whitehead "to solve certain fundamental problems which for Alexander remain necessarily insoluble" (ibid.). În his cosmology (developed în the book Process and Reality [1929]), Whitehead starts by being Platonic, but, în time, he becomes an Aristotelian (even if he did not read Aristotle's Metaphysics!). Collingwood manifests deep admiration for Whitehead: "No one hâș more vividly realized and described the resemblances, the fundamental continuity, running all through the world of
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]