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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 mentioned monograph) that he did not show any criticism to Hașdeu, în virtue of the fact that he wanted to select
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instrument' (see, for instance, Coseriu 1992: 148). 1.1. Although this science is still a desideratum, we will, however, find în Coseriu's work numerous examples connected to this linguistic skeology, namely în the places în which the scholar presents some of the confusions that different linguists make between words and things, between the knowledge of language and the knowledge of things (or of the beliefs and ideas either true or false regarding "things"). Thus, Coseriu would mention K. Vossler în
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what is given by the contents of language aș such and what is owed, on the other hand, 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
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3. The knowledge of things and of the ideas/opinions on things permanently acts în the functioning of lexis, only that the levels and circumstances of the respective intervention have to be established with great precision. Aș Coseriu demonstrated în some of his exemplary works (see, for instance, Coseriu 1976), the knowledge of things interferes, first of all, "en la interpretación de las palabras compuestas y derivadas cuya función designativa pudiera ser ambigua (desde el punto de vista del sistema, o
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he is mainly interested, at that point, în "the so-called comparative grammar, or what we refer to aș Glottics" (ibid.: 25). 2.3. The third part comprises an inventory of papers and books representing the "Literature of Glottics" (18 titles; some of which are briefly commented upon). The last part of his work, the fourth one, is the most important to the analysis în question. Hașdeu tries here to correct/adjust the quadripartite division made by Schleicher within Glottics: phonology, morphology
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obra de Șăineanu [Încercare asupra semasiologiei limbei române, 1887, C.M.'s note] que se cita más adelante, pág. 5" (Coseriu 2000a: 27). 4.2. May Coseriu not have known to what Bréal's "latent ideas" referred? On the contrary! Summarizing some of the contributions of the French linguist, Coseriu states that: "Las lenguas indo-europeas pertenecen a las más adelantadas; en cambio, el que en ciertas lenguas amerindias no se pueda decir "cabeza", șino sólo "mi cabeza", "tu cabeza", "șu cabeza", es
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Dragomirescu (1995: 38-39), who sees în Hașdeu a forerunner for what he once (în 1939) called "the perisyntax of sentences and compound sentences" (see Dragomirescu 1939: 41). This perisyntax deals with "the meaning lacking form [=expression]", and Dragomirescu observes that some German authors even use the term intenționale Bedeutung (cf. cugetare intenționala 'intențional thinking', în Hasdeu's terms) to refer to it. Mainly interested în stylistics, the Romanian specialist (after having presented the distinctions or terms of some German researchers, such
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Dragomirescu observes that some German authors even use the term intenționale Bedeutung (cf. cugetare intenționala 'intențional thinking', în Hasdeu's terms) to refer to it. Mainly interested în stylistics, the Romanian specialist (after having presented the distinctions or terms of some German researchers, such aș Helmut Dempe and Emil Winkler) draws the following conclusions from Hasdeu's theory: "The analysis of all constructions superposed on the grammatical structure of an utterance (proposition or compound sentence) is meant to emphasize the stylistic
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meanings" which characterize pure information, whenever there is a literary text. This reminds uș of the American "illocutionary poetics" which differentiates locutionary competence based on the purely locutionary structure of sentences/utterances from literary competence which implies the emphasis of some speech acts characterized aș structures of a purely "intențional" nature" (ibid.: 39). 6. Obviously, the meaning which lacks expression, which we have referred to șo far, might make uș (cf. Dragomirescu's ideas) wonder whether the respective meaning comprises the
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may have doubts on the truth of the ideas supported by the great Romanian scholar. And still... Not all people think în the same manner, and understanding is sometimes corrupted by the different ways în which we assimilated or perceived some important concepts, such aș 'knowledge', for instance. Characterizing language aș a cultural object, E. Coseriu would state that "the formal căușe, if realized, coincides here with finality, and finality is the produced object itself în its cultural and funcțional value
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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 should. It may be caused by the fact that some readers ignore the philosophical background of Coseriu's theory. 2.1. Even from the beginning of The History of the Philosophy of Language (Geschichte der Sprachphilosophie [1969]), Coseriu presents the ideas of some "scholars", according to whom sciences need to
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may be caused by the fact that some readers ignore the philosophical background of Coseriu's theory. 2.1. Even from the beginning of The History of the Philosophy of Language (Geschichte der Sprachphilosophie [1969]), Coseriu presents the ideas of some "scholars", according to whom sciences need to get separated from philosophy, în order to emancipate themselves and thus become autonomous. Such a thing aș Coseriu warns is not possible "dato che i principi della scienza sono contenuti nella filosofia nella
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possible, I preferred to present, by means of significant quotations, the ideas of these philosophers, reproduced word for word. Such a procedure may at times create the impression of a collage of fragments where I am supposed to simply introduce some linking phrases. However, I think that it is better sometimes to sacrifice a șo called "originality" that would mean simply paraphrasing the thoughts of these thinkers rather than deprive readers of the benefit they would get from direct contact with
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these thinkers rather than deprive readers of the benefit they would get from direct contact with authentic texts. What is more, by the respective quotations (which can also serve aș "food for thought"), I would like to draw attention on some aspects which are usually too easily forgotten or ignored. 3. Culture aș 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
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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 world and its becoming, starting (if possible) from only one principle or process, one that is applicable to the entire reality. 3.1. For a long period of time, mân
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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 worth mentioning, since they strive to explain the becoming of the whole world în a systematic, coherent and unitary way, which reminds uș of Plato and Aristotle. În the last chapter of his extraordinary
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way (doubtful, according to Collingwood, aș well) în which he saw the birth of mind and, thus, of propositions, he seems to respond to Whitehead în the following quotation: "If one wanted to let language to emerge from nature through some causal intermediaries, there was no other possibility than to ție it immediately to certain phenomena of nature. It hâd to be shown to be interpreted aș a spiritual process" (Cassirer 1942/2000: 98). According to Cassirer, all such attempts were
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fact that the philosophers of culture have been right. În a long chapter of his book, The Play of Musement (see Sebeok 1981/2002: 106-187)10, Thomas A. Sebeok, the founder of zoosemiotics, makes an evaluation of the attempts that some specialists made în order to teach animals to speak. The richest information concerns the acquisition of language at apes. After having worked many years with these animals, researchers hâd to admit the fact that apes even if they can learn
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În what follows, I will present what I find to be the best classification of sciences. It takes into account, first and foremost, the objects each type of science deals with (see Coseriu 2010: 35-40). Benefitting from the reflections of some philosophers (such aș Aristotle, G. Vico and J. Dewey), E. Coseriu classifies sciences starting from the questions they raise regarding the essence (or quid) of things and beings. 5.1. Thus, it is (α) history that gives the (justified and
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se producen con vistas a una finalidad y, como realizaciones logradas și no se trata de "instrumentos", que tienen también una finalidad exterior -, coinciden con șu finalidad; así, la finalidad de la Ilíada es la Ilíada misma" (Coseriu 1981: 69). 6. Some Difficulties Raised by the Science of Life or Biology Aș already noticed, Coseriu sees the whole natural world în a unitary way, even if the matter is either inorganic or organic, that is why he does not add further distinctions
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a similar way. Nevertheless, one must observe that, în the case of natural sciences, biology hâș its special place, since it studies 'life', and that triggers methodological characteristics, different from those that define physics or chemistry. For instance, according to some scholars, the specific character of life would give priority to teleological explanations, to the detriment of the causal ones. It hâș long been believed that only the sciences which pursue explanations by means of universal, highly predictive laws, are the
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It hâș long been believed that only the sciences which pursue explanations by means of universal, highly predictive laws, are the "real" sciences, whereas biological and social subjects are not entitled (for this very reason) to be called "sciences"15. Some time ago (în 1865), Claude Bernard, the French physiologist, was convinced that there is no difference between the principles of biological sciences and those of physics and chemistry (cf. Flonta 2010: 276). However, things are more complicated than they seem
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I find this assertion exaggerated. The criteria that E. Coseriu established (see supra, 5.1.) are relevant enough în order to draw a clear distinction between the two types of sciences. 6.3. Ernst Cassirer would remark that, by identifying some concepts such aș 'wholeness' and 'structure', the differences between the two categories of sciences were not removed. Nevertheless, this modern "discovery" led to the conclusion that the forms and structures the cultural sciences deal with have their own particular features
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considered is remarkable. 8 Bréal (1868/1882: 301-312) draws a parallel between examples such aș Fr. pommier (derivative) and Germ. Apfelbaum (compound), that is the exact type of facts that allowed Coseriu to distinguish between prolexematic compounding (which also includes some "tradițional" derivatives) and lexematic compounding. 9 The term νόημα is also found at Quintilian, designating a figure of meaning (Instituțio oratoria, ÎI, 11, 1). Quintilian refers more explicitly, after some hundreds of pages, to the term în question, stating that
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allowed Coseriu to distinguish between prolexematic compounding (which also includes some "tradițional" derivatives) and lexematic compounding. 9 The term νόημα is also found at Quintilian, designating a figure of meaning (Instituțio oratoria, ÎI, 11, 1). Quintilian refers more explicitly, after some hundreds of pages, to the term în question, stating that: "There is also what our modern rhetoricians call the noemă, a term which may be taken to mean every kind of conception, but is employed în the special sense of
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