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că unei asemenea afirmații i se opun unele „tendințe noi“. Ținând seama de considerațiile lui depreciative asupra filozofiei târzii a lui Wittgenstein, este plauzibil că o avea în vedere, în primul rând, pe aceasta. 78 Fr. Waismann, The Principles of Linguistic Philosophy, edited by R. Harré, Macmillan, London, 1965, p. 4. 79 „Copilul folosește, de regulă, un cuvânt ca «bun» mai întâi pentru hrană. Ceea ce e deosebit de important în învățare sunt gesturile și expresiile faciale exagerate. Cuvântul se învață ca substitut
Gânditorul singuratic : critica și practica filozofiei la Ludwig Wittgenstein by Mircea Flonta () [Corola-publishinghouse/Science/1367_a_2719]
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Viitorul filozofiei, traducere de Angela Teșileanu, în op. cit. Stadler, Friedrich, Studien zum Wiener Kreis, Suhrkamp Verlag, Frankfurt am Main, 1997. Von Kutschera, Franz, Sprachphilosophie, völlig neu bearbeitete und erweiterte Auflage, W. Fink Verlag, München, 1975. Waismann, Fr., The Principles of Linguistic Philosophy, edited by R. Harré, Macmillan, London, 1965. Redactor DRAGOȘ DODU Tehnoredactor MANUELA MĂXINEANU DTP DUMITRU OLTEANU Corector IULIANA POP Apărut 2008 BUCUREȘTI - ROMÂNIA Lucrare executată la S.P. „BUCUREȘTII NOI“
Gânditorul singuratic : critica și practica filozofiei la Ludwig Wittgenstein by Mircea Flonta () [Corola-publishinghouse/Science/1367_a_2719]
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Polirom, Iași, 2005 Ricoeur, Paul, Metafora vie, Editura Univers, București, 1984 Riedel, Manfred, Comprehensiune sau comunicare ? Despre teoria și istoria științelor hermeneutice, Editura Dacia, Cluj-Napoca, 1989 Robins, R. H., Scurtă istorie a lingvisticii, Polirom, Iași, 2003 Rorty, Richard (ed.), The linguistic Turn, The University of Chocago Press, Chicago and London, 1970 Rovența-Frumușani, Daniela, Semiotica discursului științific, Editura Științifică, București, 1995 Russell, Bertrand, An Inquiry into Meaning and Truth, Penguin Books, Hardmondworth, Middlesex, 1973 Ryle, Gilbert, The Concept of Mind, Penguin Books
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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the 19th century, when it is generally acknowledged that it became separate from philosophy. Thus, it became possible to conduct several studies, some of which extremely extensive, oriented towards analysing and evaluating the results obtained by those philosophers who included linguistic topics in their investigations. On the other hand, specialists established a difference between studying language from a philosophical perspective and studying language from a scientific point of view: in the first case, the field of the philosophy of language is
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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we cannot conceive of an activity in the absence of an object, even if it has a purpose and follows certain rules: any activity must act on something and imply some already existing means. Moreover, mention should by made that linguistic activity proper is represented by speech, and not by language, which has according to Ferdinand de Saussure a mental existence. Therefore, we have to admit that besides the feature that makes it an activity, language also has the feature that
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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to admit that besides the feature that makes it an activity, language also has the feature that makes it a reality, i.e. a sum of elements that the speaking individual acquires as such and uses as such (the rules of linguistic activity being included here also), and which is part of a social tradition with many facets in which the individual becomes integrated when learning the language. A third dimension of the essence of language is based on the fact that
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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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 rendered by the vernacular achieves an intra-linguistic conceptualization. Apart from these things, literary language is subjected to an extremely laborious process of cultivation and regulation meant to make it observe some requirements in terms of coherence, precision, variety and mobility, which are established consciously and enforced socially
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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of accuracy and of the particularities involved by the purpose and the type of discourse. We will notice other significant differences between the vernacular and the literary language from the point of view of the intercultural contact and of the linguistic change. Thus, if at the level of vernacular language (and culture) influences occur due to the fact that speakers of different languages share the same living space, on the level of literary language the influence develops starting from a certain
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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More than that, the contact with superior cultures and with the languages 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
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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taken over by the collective usage and by the norm. In the case of the vernacular, the specific changes are those produced in the field of collective usage; during the process of acquiring a language, all of these become the linguistic rule. In this particular case, the reasons that lead to changes are objective, and depend on the physical and cultural features of the population forming that community, whereas in the case of the literary language, they are subjective, being generated
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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the speaking individuals, implies that these individuals are endowed with a series of abilities, habits, possibilities and restrictions. Each speaker possesses the general faculty of speech, which guarantees their ability to learn and use a language. They also possess a linguistic science, i.e. they know the language, and have a linguistic conscience, which is an inward, spiritual structuring that offers to the speakers identity, on one hand, and the feeling of communing with the rest of the speakers of that language
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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a series of abilities, habits, possibilities and restrictions. Each speaker possesses the general faculty of speech, which guarantees their ability to learn and use a language. They also possess a linguistic science, i.e. they know the language, and have a linguistic conscience, which is an inward, spiritual structuring that offers to the speakers identity, on one hand, and the feeling of communing with the rest of the speakers of that language, on the other hand. Speakers employ the language according to
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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to the speakers identity, on one hand, and the feeling of communing with the rest of the speakers of that language, on the other hand. Speakers employ the language according to certain rules based on tradition; therefore, they possess a linguistic competence, i.e. they innovate and transform the given formulas by exercising their creativity and linguistic freedom. By respecting the linguistic tradition, they manifest an objectivity of a social type; yet, by innovating when using language according to their own aptitudes
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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of the speakers of that language, on the other hand. Speakers employ the language according to certain rules based on tradition; therefore, they possess a linguistic competence, i.e. they innovate and transform the given formulas by exercising their creativity and linguistic freedom. By respecting the linguistic tradition, they manifest an objectivity of a social type; yet, by innovating when using language according to their own aptitudes and attitudes, they manifest their subjectivity. If these innovations should find the right circumstances to
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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language, on the other hand. Speakers employ the language according to certain rules based on tradition; therefore, they possess a linguistic competence, i.e. they innovate and transform the given formulas by exercising their creativity and linguistic freedom. By respecting the linguistic tradition, they manifest an objectivity of a social type; yet, by innovating when using language according to their own aptitudes and attitudes, they manifest their subjectivity. If these innovations should find the right circumstances to spread and become socially accepted
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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right circumstances to spread and become socially accepted, they can turn into objectivity for the other speakers. Therefore, although speakers cannot exercise their free will in the field of language, they are human individuals capable of performing, within a specific linguistic environment, a linguistic activity independent of any temporal, spatial, social, etc., conditioning, by reason of their knowledge, conscience and competence. In what speech is concerned, the speaker is the one that talks, the human being who performs a linguistic activity
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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spread and become socially accepted, they can turn into objectivity for the other speakers. Therefore, although speakers cannot exercise their free will in the field of language, they are human individuals capable of performing, within a specific linguistic environment, a linguistic activity independent of any temporal, spatial, social, etc., conditioning, by reason of their knowledge, conscience and competence. In what speech is concerned, the speaker is the one that talks, the human being who performs a linguistic activity materialised in speech
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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specific linguistic environment, a linguistic activity independent of any temporal, spatial, social, etc., conditioning, by reason of their knowledge, conscience and competence. In what speech is concerned, the speaker is the one that talks, the human being who performs a linguistic activity materialised in speech acts at a certain given time. In the course of this activity, speakers can talk about themselves or about objects: when talking about themselves, they objectify what belongs to them as if it had an independent
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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what belongs 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
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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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 (reality, tradition, culture, etc.). The transformation of language into an operative factor through the linguistic activity brings forth the speech acts and involves, on one hand, the manifestation of (logical) thinking or of reason, and on the other hand the manifestation of imagination, and sometimes of fantasy. What results from this activity are statements, which
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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its cultural space. If we consider things carefully, we will conclude that in the case of high philosophy (of philosophy proper or 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
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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universality, even though this individuality cannot accept to be included in a category alongside other elements of the same type. Nevertheless, from an ontological point of view philosophy and poetry are two distinct cultural realities, and equally different are the linguistic instruments implied in their achievement, which made Paul Ricoeur state that they are in fact two peaks that never come together, although they have in common the fact that they represent the greatest creations of the human spirit. While making
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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speaking about the same state of things, thus understanding that reality is external to language and that applying the latter to reality and performing the discourse imply variability, which implies in its turn different ways of interpreting and using the linguistic means. Therefore, on each and every occasion language is used starting from the previous achievements, yet not without a certain degree of novelty: creation depends on the very condition requiring language to be functional. In the process of acquainting the
Elemente de filozofia limbii by Ioan Oprea () [Corola-publishinghouse/Science/1424_a_2666]
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Univers. Lakoff, George (1987). Women, Fire, and Dangerous Things. Chicago, IL: University of Chicago Press. Lakoff, R. (1973). The Logic of Politeness, or Minding your p’s and q’s. În Papers from The Ninth Regional Meeting of the Chicago Linguistic Society. Chicago, Chicago Linguistic Society, 292-305. Leech, Geoffree (1983). Principles of Pragmatics. London, Longman. Lewis, Richard D. (2005). Să cunoaștem mai bine popoarele lumii. București, Editura Niculescu. Luft, J., Ingham, H. (1955), The Johari Window, a Graphic Model of Interpersonal
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]
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Women, Fire, and Dangerous Things. Chicago, IL: University of Chicago Press. Lakoff, R. (1973). The Logic of Politeness, or Minding your p’s and q’s. În Papers from The Ninth Regional Meeting of the Chicago Linguistic Society. Chicago, Chicago Linguistic Society, 292-305. Leech, Geoffree (1983). Principles of Pragmatics. London, Longman. Lewis, Richard D. (2005). Să cunoaștem mai bine popoarele lumii. București, Editura Niculescu. Luft, J., Ingham, H. (1955), The Johari Window, a Graphic Model of Interpersonal Awareness. Proceedings of the
Cum gîndesc și cum vorbesc ceilalți. Prin labirintul culturilor by Andra Șerbănescu [Corola-publishinghouse/Science/1922_a_3247]