scholarly journals Subset and Superset Language Relations as Way of Expression of Linguistic and Philosophical Generalization and Specialization Categories

2018 ◽  
Vol 50 ◽  
pp. 01208
Author(s):  
Irina Nekipelova

The article is devoted to a research of a linguistic and philosophical category of generalization and specialization. The generalization category is one of the most important categories of human mind. It is as important as the other categories, like analyzing and synthesizing, classification, extrapolation and analogy. On the one hand, generalization is a philosophical category, because it is one of world designing instruments and a world picture creation in mind of the human. On the other hand, generalization is also a linguistic category, because it is one of instruments of designing a world language picture. The certificate of it are the cross-disciplinary researches using knowledge of different sciences. The ability to draw conclusions is a feature of human minds. It allows a human to unite a logical and figurative approach to perception and understanding of the world. The research has shown that the generalization category realizes the subset and superset relations between language units. These relations assume communication of the general concept with the private concepts included in it. In the pragmatical plan, the generalization category is expressed in existing words having the generalized value. These words designate nonexistent denotations. At the same time, they correspond too many denotations. However, they do not call these denotations directly, but that is what it means. Designating a lot of things, the generalized words have a high coefficient of informational content. But this coefficient significantly decreases in specific conditions of a context. It is necessary to tell that the criterion of informational content is the important criterion of the language development. And we should see that generalization is one of ways of information growth in language. Subset and superset relations make human communications more successful.

2018 ◽  
Vol 14 (1) ◽  
pp. 101-118
Author(s):  
Milan Orlić

Post-Yugoslav literature and culture came out of the stylistic formations of Yugoslav modernism and postmodernism, in the context of European cultural discourse. Yugoslav literature, which spans the existence of “two” Yugoslavias, the “first” Yugoslavia (1928–1941) and the “second” socialist Yugoslavia (1945–1990), is the foundation of various national literary and cultural paradigms, which shared the same or similar historical, philosophical and aesthetic roots. These were fed, on the one hand, by a phenomenological understanding of the world, language, style and culture, and on the other, by an acceptance of or resistance to the socialist realist aesthetics and ideological values of socialist Yugoslav society. In selected examples of contemporary Serbian prose, the author explores the social context, which has shaped contemporary Serbian literature, focusing on its roots in Serbian and Yugoslav 20th century (post)modernism.


2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.


Mäetagused ◽  
2021 ◽  
Vol 80 ◽  
pp. 71-88
Author(s):  
Merili Metsvahi ◽  

The article gives a short overview of the Estonian werewolf tradition in the 16th and 17th centuries and a glimpse into the 19th–20th-century werewolf beliefs. The image of werewolf of the earlier and later periods is compared. The differences between the images of these two periods are explained with the help of the approaches of Tim Ingold and Philipp Descola, which ground the changes in the worldview taking place together with the shift from the pre-modern society into modernity. The mental world of the 16th–17th-century Estonian and Livonian peasant did not encompass the category of nature, and the borders between the human being and the animal on the one side and organism and environment on the other side were not so rigid as they are in today’s people’s comprehension of the world. The ability to change into a wolf was seen as an added possibility of acquiring new experiences and benefits. As the popular ontology had changed by the second half of the 19th century – the human mind was raised into the ultimate position and the animal was comprehended as being inferior – the transformation of a man into an animal, if it was seriously taken at all, seemed to be strange and unnatural.


2019 ◽  
Author(s):  
Agustinus Dewantara

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religious dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Humans clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.


Author(s):  
Mahdieh Sodeif Motlagh

The issue of "divine justice", which is the one of the most important doctrinal principles and a characteristic of the theological religions such Shiite and Mu'tazilite, in fact is one of the Perfect Attributes of Allah and due to its indescribable importance, it has a special place in doctrinal discussions. On the other hand, the existence of evils and calamities, poverty and deprivation, oppression and disease and moral corruption, and even the manner of punishment in the hereafter, always raises doubts in the human mind and calls into question Allah's justice. The generality of such suspicions has led Islamic thinkers to solve these problems in defense of divine justice. In this regard, the present study seeks to use the words of the fourth Shiite Imam in the divine invocations of the complete Sahifa Al_ Sajjadiyya, to achieve the theological foundations to solve some evil doubts in the realm of creation and the human world. The method of collecting materials in this research is library and the research method is "descriptive -analytical". After investigations, it became clear that from Imam Sajjad's point of view, neglecting and inclining the soul to the world and other than Allah, and consequently being caught in the trap of the devil and carnal soul, and contamination with sin and transgression, is the real evil. According to him, the divine test and punishment and return to the truth, the flourishing of talents and the appreciation of blessings are the benefits of evil and suffering. also meanings such as: the inherent richness of the Almighty, the bestowal of goodness and abundant blessings, the guidance of the servants to the good religion and the punishment of the same action in the prayers of Imam (A.S), all three types of genetic justice, legislative justice and criminal justice can be proved.


Author(s):  
Ye.D. Belova

Introduction. The choice of the researchtheme and material was determined by the fact that the author of the article played the percussion part in the performance of the symphonic frescos «Taras Bulba» by S. P. Turnieiev in 2016. A true creator seeks to unite in his work the subconscious, intuitive and conscious rational. Thence there is a need to conceptualize the performance of the piece in unity with the composer’s concept and present thought process in the form of scientific reflection. Theoretical Background. The theoretical basis of the research was the works representing three directions in the study of picturesque in musical art: 1) the picturesque principle of composition in an epic symphony: works by I. Alieksieieva, V. Valkova, N. Vynokurova; 2) genre of symphonic picturesque: research by O. Yendutkina (Shyriaieva); 3) history and typology of picturesque and pictorial images of music: Ph.D. thesis by N. Rybak. The purpose of the research is to identify the image features of Ukraine in the symphonic frescos «Taras Bulba» by S. P. Turnieiev in accordance with the specific embodiment of civic lyrics in the work. Methods. The epic drama «Taras Bulba» by L. Toma (after M. Hohol), for the performance of which S. P. Turnieiev wrote music and afterwards created symphonic frescos, is a dialogue in the ‘Great Time’ (Bakhtin’s concept). The proposed symphonic work reflects the national world picture. Therefore, the author of the article refers to the scientific model of I. Romaniuk, adapting it to the character of the musical piece. The latter represents the principle of the Synthesis of the Arts at the newest stage of cultural development. Results. The principle of picturesque in S. Turnieiev’s Symphonic Frescos joins reception of picturesque as a phenomenon and as a concept and manifests itself in different semantic connotations; 1) picturesque as an artifact of fine art (through the fresco of the Virgin, the visual series of the peice); 2) picturesque as an attribute of the performance (through the connection with the music for the drama performance); 3) the picturesque principle as a factor of establishing links between the visual and other types of art (through the poetic word and visual series expressed in music); 4) the picturesque principle of thinking and composition implemented in the epic symphony (interaction of “narration” and show) is implicitly present in the symphonic frescos; 5) the picture of the world in accordance with the definition of I. Romaniuk, who defines this concept in the chosen discourse. S. Turnieiev’s work is interpreted in the cultural context of the «Great Time». The development of culture is possible due to the continuity, which I. Romaniuk considers as a «criterion of the Ukrainian world picture». The formation of continuity in the perception of the national world picture by different generations of the Ukrainians (I. Romaniuk ‘s concept) is carried out through dialogue in the «Great Time» owing to the «Great Memory» of the people of Ukraine (Bakhtin’s concept). The image of Ukraine unites the perception of the homeland from two points of view: emotional and sensual, on the one hand, and social – as an awareness of the existential realities of the Ukrainians with their value assessments of everyday life and the inner entity of a person, on the other hand. Timpani (tulumbas) used to be an irreplaceable attribute of the Cossack’s troops. S. P. Turnieiev’s statement that the hero of the work is the Cossacks with Taras Bulba as one of them implies the personification of the protagonist by the timbre of the timpani. On the other hand, at a more generalized level of personalization, the role of the timpani can be defined as a symbolic embodiment of the whole Cossacks, rather than an individual representative. Conclusions. Thus, the picturesque in the analyzed work is manifested through the innovative embodiment of the concept of artistic synthesis and reproduction of the mental picture of the world. The latter is determined by the continuity of the Ukrainian cultural paradigm, its values and spiritual landmarks and at the same time it resonates with the civil lyrics of L. van Beethoven. The principle of show, illustration of the poetic word by music, is combined in S. Turnieiev’s work with a symphonic generalization, due to which the piece is perceived as akin to Beethoven’s concepts. The connection with the music for drama performance, which was the basis for the creation of the symphonic frescos, is maintained through thinking in pictures which make up the stage process. The work presents the sound images of percussion instruments extensively. In particular, the timpani play a meaningful conceptual role as expression of personification – the Cossacks as a community, on the one hand, and Taras Bulba as a victorious warrior, the protagonist of symphonic frescos, on the other hand. As a research prospect, the author of the article offers further investigation of the sound images of percussion instruments (in expressive and conceptual terms) in the works of modern Ukrainian composers.


Author(s):  
Egil Bakka

English has become the world language, which on the one side is a blessing for international communication. On the other side, its dominance tends to make large parts of the world rely on only one language for academic work. This impoverishes the conceptual, expressive and epistemological richness available in all the other languages and makes believe that a translation can bring every concept from one language to another. My aim here is to discuss one concrete problem with a missing concept in English; dance and music as a unity. I will test epistemological arguments; why should we keep dance and music apart and why should we unite them under a new term. I then ask why we do not see concepts from other languages as a resource to improve academic terminology in English and other European languages.


TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.


1973 ◽  
Vol 93 ◽  
pp. 74-103 ◽  
Author(s):  
John Gould

To Professor E. R. Dodds, through his edition of Euripides'Bacchaeand again inThe Greeks and the Irrational, we owe an awareness of new possibilities in our understanding of Greek literature and of the world that produced it. No small part of that awareness was due to Professor Dodds' masterly and tactful use of comparative ethnographic material to throw light on the relation between literature and social institutions in ancient Greece. It is in the hope that something of my own debt to him may be conveyed that this paper is offered here, equally in gratitude, admiration and affection.The working out of the anger of Achilles in theIliadbegins with a great scene of divine supplication in which Thetis prevails upon Zeus to change the course of things before Troy in order to restore honour to Achilles; it ends with another, human act in which Priam supplicates Achilles to abandon his vengeful treatment of the dead body of Hector and restore it for a ransom. The first half of theOdysseyhinges about another supplication scene of crucial significance, Odysseus' supplication of Arete and Alkinoos on Scherie. Aeschylus and Euripides both wrote plays called simplySuppliants, and two cases of a breach of the rights of suppliants, the cases of the coup of Kylon and that of Pausanias, the one dating from the mid-sixth century, the other from around 470 B.C. or soon after, played a dominant role in the diplomatic propaganda of the Spartans and Athenians on the eve of the Peloponnesian War.


2020 ◽  
Vol 3 (1) ◽  
pp. 68-80 ◽  
Author(s):  
Georg W. Bertram

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.


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