The Unity of Declarative Sentence

Philosophy ◽  
1998 ◽  
Vol 73 (1) ◽  
pp. 21-45
Author(s):  
RICHARD GASKIN

The problem of the unity of the sentence is to explain how a sentence manages to say something, to ‘make a move in the language-game’. In the particular case of the declarative sentence, which is characterized essentially by its ability to say something true or false (cf. Aristotle De Int. ch. 4), the challenge is to explain how the sentence as a whole manages to attract this property, given that its components do not have it. In his book Language, Thought and Falsehood in Ancient Greek Thought, Nicholas Denyer implicitly commits himself to two conflicting accounts of what this unity consists in. The conflict is illuminating because it can be seen as giving expression to two attractive but apparently opposed thoughts on the nature of the sentence: the thought that all significant components of a sentence must have reference, or semantic role (a position which in the writings of Donald Davidson and Michael Dummett is truistic), and the thought that the semantically significant components of the sentence cannot all be names, since then the sentence would lose its peculiar unity — its ability to say something (true or false) — and degenerate into a mere list. In this paper I shall try, using Denyer's text as my point of departure, to resolve the conflict by suggesting how a unified sentence can, after all, be composed of names.The first account which Denyer gives of the unity of the sentence is not offered as such, but it emerges from his discussion of the differences between three primitive kinds of language, which he calls Agglomerative (A), Orthographic (O) and Sentential (S). The three languages have in common that their basic ‘sentences’ all consist of linear strings of unambiguous names of primary elements, themselves arranged linearly. Thereafter they diverge in the following respects. In A and O, these basic ‘sentences’ are, according to Denyer, only by courtesy so called, for they are really complex names; but whereas in A the order in which the names are listed is insignificant, in O it is significant. Thus ‘ab’, for example, would in A merely designate a complex object composed of the simple objects designated by ‘a’ and ‘b’, and is not semantically distinguishable from ‘ba’; in O, on the other hand, these two composite names additionally signify two different ways in which the complex consisting of a and b may be composed, for example, that a is to the left of b, and that b is to the left of a, respectively. In S, by contrast with both A and O, the basic ‘sentences’ are said to be genuine sentences: they are not merely lists of names, but are suitable for the making of assertions. In S, a symbol such as ‘ab’ says that (for example) a is to the left of b.

Author(s):  
Vigdis Songe-Møller

I want to look at two contrasting ways of seeing the relation between the sexes within ancient Greek thought by dividing Greek thought into two main traditions: the Platonic tradition from Parmenides through Plato to Aristotle, and what one might call 'the tragic tradition' including thinkers such as Anaximander, Heraclitus, and Empedocles. The Platonic tradition is characterized by hierarchical thinking in which the norm is unity, harmony and self-sufficiency. In Plato, this turns out to be the norm also for human existence, with the result that there is no room in his philosophy for thinking of sexual difference and sexual reproduction. When, on the other hand, conflicts, discord, and human vulnerability towards misfortune and death are looked upon as the constitutive elements of life-as with the tragic poets-sexual difference also plays an important part. When human existence is treated as something radically different from divinity, the Greek thinkers-in this paper exemplified by Empedocles and the tragic poets-tend to look upon sexual difference as a constitutive element in human existence. For the philosophers in this tradition, all being is constituted by two oppositional elements which do not form a hierarchy but rather an inimical antagonism. Misogyny is perhaps as strong in this 'tragic' tradition as it is in the Platonic-Aristotelian one. However, even if the former tradition has at least provided some space for thinking of sexual difference, it has not been very influential in western, European thought.


2020 ◽  
pp. 593-611
Author(s):  
Svavar Hrafn Svavarsson

Until the end of the fifth century BCE, there were few expectations of divine justice after death, or even of a meaningful afterlife. While such beliefs became ever more conspicuous after the fifth century, we do nevertheless find ideas of an afterlife before that time, and of divine justice for the dead. On the one hand, we find the idea of postmortem retributive justice as early as in Homer. On the other, we find promises of posthumous happiness and salvation for those who have lived justly and piously. Among the earliest instances is found in the Hymn to Demeter. Both conceptions express the workings of divine justice. Tracing them from Homer to the end of the fifth century, through such authors as Aeschylus and Pindar, “Justice and the Afterlife” attempts to shed some light on the emergence of this feature of ancient Greek thought.


Philology ◽  
2019 ◽  
Vol 4 (2018) ◽  
pp. 35-156
Author(s):  
EPHRAIM NISSAN

Abstract In this long study, our point of departure is particular entries in Michiel de Vaan’s Latin Etymological Dictionary (2008). We are interested in possibly Semitic etyma. Among the other things, we consider controversies not just concerning individual etymologies, but also concerning approaches. We provide a detailed discussion of names for plants, but we also consider names for domestic animals.


2018 ◽  
Vol 6 (16) ◽  
pp. 11
Author(s):  
Andrea Meza Torres

The essays in this dossier are the result of the course  “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due to the fact that the topic of “the Divine” (in its different expressions), although central to decoloniality, has been poorly studied. Moreover, it has been marginalized within secularized social sciences —and this not just in Mexico, but in most occidentalized universities throughout the globe. This vacuum towards the study of “the Divine” —and, beyond, its limitation through a concept of culture (which is, at the same time, associated to the colonized and to the “other” of modernity)— led the participants of this volume to research deeper that which philosopher Enrique Dussel has described as the “spaces denied and oppressed by modernity”.


2016 ◽  
Vol 27 (1) ◽  
pp. 15-34 ◽  
Author(s):  
Mathias Herup Nielsen ◽  
Niklas Andreas Andersen

Studier, der analyserer det sociale med inspiration fra Foucaults tanker om governmentality, kritiseres i stigende omfang for at afskære sig fra at analysere de praktiske relationer, som politisk styring konkret indlejres i. I artiklen tager vi afsæt i denne kritik og viser, med et studie af forholdet mellem et kommunalt jobcenter og et lokalt beskæftigelsesråd, hvordan governmental magtanalyse kan indfange styringens uforudsigelige, mangefacetterede og immanente karakter ved at fokusere på styringsintentionernes møde med den praktiske virkelighed, der søges styret. Formelt er rådet nedsat til at overvåge og kontrollere jobcentret, men i den praktiske relation er det snarere jobcentret, som overvåger og kontrollerer rådet. Artiklen viser, hvordan dette er muligt ved at analysere jobcentrets arbejde med rådet ved hjælp af en række centrale begreber fra Foucaults forfatterskab. Empirisk trækker studiet foruden formelle myndighedsdokumenter, der beskriver rådets tiltænkte rolle, på praksisinformerende empiri i form af kvalitative interviews og mødereferater over en fire-årig periode. ENGELSK ABSTRACT: Mathias Herup Nielsen and Niklas Andreas Andersen: When Praxis Challenges the Ambitions of Governing. Analyzing the Space between the Intentions of Governing and Situational Praxis Studies working with the Foucauldian concept of ”governmentality” are frequently criticized for their apparent disregard of empirical reality. This article takes this critique as its point of departure and demonstrates the application of the concept of governmentality in a concrete empirical case study in order to grasp the unpredictable and multifaceted nature of modern day power. The case investigated here is the relationship between a Danish Jobcentre and a so-called local employment council (LBR). The latter was created to ”control” and ”monitor” the former organization. However, in practice, it is rather the other way around – the Jobcentre is controlling and monitoring the members of the LBR. This article draws on a number of well-known Foucauldian concepts to show how this relation of power is practically structured. Empirically the article draws on documents from central authorities as well as on a number of qualitative interviews with the actors involved – hence, the article attempts to meet with the dominant overall critique of the governmentality perspective for disregarding empirical reality. Keywords: governmentality, Michel Foucault, unemployment policy, jobcentre.


PMLA ◽  
1901 ◽  
Vol 16 (1) ◽  
pp. 107-116
Author(s):  
W. H. Carruth

In Westermann's Monatshefte for January, 1891, and later in his ‘Life of Lessing,‘ Professor Erich Schmidt has outlined the chief features of the history and transformations of the story of the three rings in Europe. On examination it will be found that all the versions of the story belong to one or the other of two types, which are represented by the two earliest forms of the story preserved to us. The oldest version, that of the Spanish Jew Salomo ben Verga, tells of two rings or jewels only, which were in outward appearance exactly alike, and there is no question of one being genuine and the other false, but only of the relative value of the two. In the absence of the father it is found impossible to decide the question, and thus the decision between Christianity and Judaism is simply avoided. In Li Dis dou vrai aniel, a French poem of the end of the twelfth century, three rings appear, and to the original or genuine ring is attributed a marvelous healing power by which it may be recognized, and following which a decision is arrived at among the three religions, in this case in favor of Christianity, although ther were not wanting later narrators so bold as to hint that the true ring was possessed by Judaism. The version of Etienne de Bourbon, the versions of the Cento Novelle, the three versions of the Gesta Romanorum, all belong to one or the other of two types. We may refer to these two types as the Spanish type and the French type. Those of the first type, to which belongs also the version of Boccaccio, the one from which Lessing took his point of departure, avoid a decision, implying that all religions are equally authoritative, but without inherent or inner evidence of their quality. Those of the second type, to which in many of its features Lessing's final version of the story is allied, lead to a decision, making religion of divine origin indeed, but supplying a test, that of good works, whereby the true religion may be recognized.


2021 ◽  
Vol 26 (1) ◽  
pp. 193-222
Author(s):  
Mathias G. Parding

Abstract It is known that Kierkegaard’s relation to politics was problematic and marked by a somewhat reactionary stance. The nature of this problematic relation, however, will be shown to lie in the tension between his double skepticism of the order of establishment [det Bestående] on the one hand, and the political associations of his age on the other. In this tension he is immersed, trembling between Scylla and Charybdis. On the one hand Kierkegaard is hesitant to support the progressive political movements of the time due to his skepticism about the principle of association in the socio-psychological climate of leveling and envy. On the other hand, his dubious support of the order of the establishment, in particular the Church and Bishop Mynster, becomes increasingly problematic. The importance of 1848 is crucial in this regard since this year marks the decisive turn in Kierkegaard’s authorship. Using the letters to Kolderup-Rosenvinge in the wake of the cataclysmic events of 1848 as my point of departure, I wish to elucidate the pathway towards what Kierkegaard himself understands as his Socratic mission.


Author(s):  
Christo Lombaard

This contribution is the second in a series on methodology and Biblical Spirituality. In the first article, ‘Biblical spirituality and interdisciplinarity: The discipline at cross-methodological intersection’, the matter was explored in relationship to the broader academic discipline of Spirituality. In this contribution, the focus is narrowed to the more specific aspect of mysticism within Spirituality Studies. It is not rare for Old Testament texts to be understood in relationship to mystical contexts. One the one hand, when Old Testament texts are interpreted from a mystical perspective, the methods with which such interpretations are studied are familiar. The same holds true, on the other hand, if texts in the Old Testament, dating from the Hellenistic period, are identified as mystic. However, African mission history has taught us that the Western interpretative framework, based on ancient Greek philosophical suppositions (most directly the concepts rendered by Plato and Aristotle) and rhetorical orientations, is so strong that it transposes that which it encounters in other cultures into its terms, thus rendering the initial cultural understandings inaccessible. This is precisely the case too with Old Testament texts dating from pre-Hellenistic times, identified as mystic. What are the methodological parameters required to understand such texts on their own terms? In fact, is such an understanding even possible?


2002 ◽  
Vol 111 (2) ◽  
pp. 294
Author(s):  
Michael Ferejohn ◽  
R. J. Hankinson
Keyword(s):  

2009 ◽  
Vol 37 (108) ◽  
pp. 92-111
Author(s):  
Hans Lauge Hansen

Utopian and Dystopian Representations of Europe in Antonio Muñoz Molina:How does a modern European society like the Spanish one reflect upon the experience of having dead bodies of illegal immigrants washed up on the nice clean beaches prepared for English, German and Danish tourists? How do such experiences affect the dominant national discourse, which identifies itself with the EU as a global centre of modernity? How do these experiences affect the Spanish citizen’s understanding of the character of this modernity? And what kind of narratives does it take to bridge the gap between the image of the democratic, open and human-rights oriented European Community created by official discourse and these traumatizing experiences? Taking its point of departure in two books written by one of Spain’s greatest novelists, Antonio Muñoz Molina, the article aims to investigate the role of literature as an actor in the creation and negotiation of cultural identities. The hypothesis is that literary discourse has got the unique capacity to offer the reader the image of him- or herself as another and to present the other as a self through its aesthetic strategy, thereby contributing to the reader’s appropriation of textual experiences as his or her own. In this process, the different aspects of reality, the dark and brighter sides of European history and the rise of modern, globalized society become mediated and dialogized.


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