Impolite orders in Ancient Greek?

2012 ◽  
Vol 13 (1) ◽  
pp. 110-128 ◽  
Author(s):  
Camille Denizot
Keyword(s):  
Recent Work ◽  
Accurate Description ◽  
Ancient Greek ◽  
Future Tense ◽  
Classical Drama ◽  
The Future ◽  
Conventional Expression

In Ancient Greek, an impolite order can be uttered by means of a negative interrogative in the future tense (οὐκ ἐρεῖς; ‘Won’t you talk?’). The aim of this paper is to understand to what extent this type of utterance is impolite, and to explain how such a conventional and indirect order can frequently take on an impolite meaning. For this purpose, data are taken from classical drama (Aristophanes’ and Euripides’ plays). Drawing on criteria put forward by recent work on impoliteness, this study provides an accurate description of uses in discourse, in order to establish that this conventional order is never used with a polite intention, but regularly as an impolite order. Impoliteness can be explained by the locutionary form which gives an orientation to the interpretation of the utterance: an indirect and conventional expression cannot be polite if the locutionary meaning is opposed to it.

The ancient Greek Oneirology and the Muslim Interpretation Historical Survey of Two Different Interpretations of Dreams (Oneirologi Purba Yunani dan Interpretasi Islam Dua Kajian Sejarah Interpretasi Mimpi Yang Berbeza Menerokai)

1970 ◽  
Vol 13 (2) ◽  
pp. 208-222
Author(s):  
Ataullah Bogdan Kopanski
Keyword(s):  
Human Brain ◽  
Historical Perspective ◽  
Second Century ◽  
Primary Sources ◽  
Collective Unconscious ◽  
Historical Survey ◽  
Ancient Greek ◽  
The Future ◽  
Magnum Opus ◽  
Islamic Civilization

Abstract There is no agreement among psychologists on sources and outcomes of the dreams in human brain during sleep. Secularist scholars of Freudian school of psychoanalysis claim that human dreams reflect their highly subconscious libido. Jungian school of kollective Unbewessustes   disputes such extreme sexualized opinions and highlights the fact that rather large “collective unconscious” than sexuality is shared by representatives of all human cultures. But even without advanced studies, we can risk to believe that our dreams often predict coming events. Artemidoros Daldianus from Ephesus, the second century CE Hellenistic author of Oneirokritikon believed that dreams are human mind’s mirrors of the future. His magnum opus on the art of interpretation of dreams was translated into Arabic by famous Nestorian ophthalmologist Hunayn ibn Ishaq (Iohannitus) of Bayt al-Hikmah during the reign of Abbasid caliphs Maymun and Mutawakkil. The Prophet Muhammad (s.a.w.) often interpreted his own and Sahabah’s dreams with perfect accuracy. In the Qur’an, especially in Surah 12: Yusuf, 36-37, 99-101, the dreams are vehicles of foretelling the future not only of individuals but also of whole nations and states. The paper is written from historical perspective of the Muslim interpretation of dreams which emphasizes the Islamic examination of human dreams in context of the primary sources to the ancient Greek oneiromancy, studied by the Muslim scholars in the early centuries of Islamic Civilization, and their contribution to development of modern oneirology. Keywords: Oneirology, Interpretation of Dreams, Artemidoros’ Oneirocritica, Islamic Ta‘bÊr. Abstrak Tidak ada sebarang persetujuan di kalangan ahli psikologi terhadap sumber dan hasil daripada mimpi di dalam otak manusia semasa tidur. Para sekular Sekolah Psikoanalisis Freud mendakwa bahawa mimpi manusia mencerminkan kesedaran libido. Sekolah Unbewessustes kollective Jungian pertikaikan pendapat seksual melampau tersebut dan menyerlahkan bahawa kebanyakkan kesedaran bukan daripada kesedaran libido dan didapati dalam semua budaya manusia. Tetapi walaupun tanpa kajian yang canggih, kita boleh mengambil risiko untuk mempercayai bahawa mimpi kita sering meramalkan peristiwa yang akan datang. Artemidoros Daldianus dari Efesus, pengarang Hellenistik Oneirokritikon abad kedua CE percaya bahawa mimpi mencerminkan masa depan manusia. Seni interpretasi mimpi beliau telah diterjemahkan ke dalam Bahasa Arab oleh pakar mata Nestorian terkenal Hunayn ibn Ishaq (Iohannitus) dari Bayt al-Hikmah pada zaman pemerintahan khalifah Abbasiyah Maymun dan Mutawakkil. Nabi Muhammad (s.a.w.) sering mentafsirkan mimpi sendiri dan sahabat secara tepat. Dalam Al-Qur'an, terutamanya dalam Surah 12: Yusuf, 36-37, 99-101, mimpi adalah kenderaan untuk meramalkan masa depan bukan sahaja seorang individu tetapi keseluruhan negara dan negeri. Kajian ini ditulis dari perspektif sejarah interpretasi mimpi Islam yang menekankan pemeriksaan mimpi manusia dalam Islam dalam konteks sumber utama oneiromancy purba Yunani yang dikaji oleh para ulama Islam di abad-abad awal tamadun Islam, dan sumbangan mereka kepada pembangunan oneirologi moden. Kata Kunci: Oneirologi, Interpretasi mimpi, Oneirocritica Artemidoros, Ta‘bÊr Islam.

scholarly journals Industrial policy-making after COVID-19: Manufacturing, innovation and sustainability

2021 ◽  
pp. 103530462110147
Author(s):  
Mark Dean ◽  
Al Rainnie ◽  
Jim Stanford ◽  
Dan Nahum
Keyword(s):  
Recent Work ◽  
Industrial Policy ◽  
Industrial Revolution ◽  
Manufacturing Sector ◽  
The Future ◽  
Australian Economy ◽  
Industry Policy ◽  
Future Work ◽  
Policy Proposals ◽  
Recent Policy

This article critically analyses the opportunities for Australia to revitalise its strategically important manufacturing sector in the wake of the COVID-19 pandemic. It considers Australia’s industry policy options on the basis of both advances in the theory of industrial policy and recent policy proposals in the Australian context. It draws on recent work from The Australia Institute’s Centre for Future Work examining the prospects for Australian manufacturing renewal in a post-COVID-19 economy, together with other recent work in political economy, economic geography and labour process theory critically evaluating the Fourth Industrial Revolution (i4.0) and its implications for the Australian economy. The aim of the article is to contribute to and further develop the debate about the future of government intervention in manufacturing and industry policy in Australia. Crucially, the argument links the future development of Australian manufacturing with a focus on renewable energy. JEL Codes: L50; L52; L78; O10; O13: O25; O44; P18; Q42

Teaching the Future Tense: An Application of Historical Linguistics

Italica ◽  
1976 ◽  
Vol 53 (3) ◽  
pp. 398
Author(s):  
Kenneth J. Koubek
Keyword(s):  
Historical Linguistics ◽  
Future Tense ◽  
The Future

scholarly journals Ambiguity of Future in the Past in the Modern English Language

2021 ◽  
Author(s):  
Olga Nikolaevna Selezneva
Keyword(s):  
English Language ◽  
Future Tense ◽  
Lexical Meaning ◽  
Subjunctive Mood ◽  
The Past ◽  
Future Action ◽  
The Future

The article raises the question of ambiguity of Future in the Past in expressing the future tense in the modern English language. The author of the article analyzes should/would + infinitive, its grammatical status and the expressed lexical meaning. The article notes that ambiguity of Future in the Past is mainly due to the homonymy of should/would + infinitive forms with the forms of the subjunctive mood. However, Future in the Past is a part of the verb system of tenses in the modern English language and it expresses assumption, intention or obligation to perform a future action from the past position.

scholarly journals Evidence and Bias: The Case of the Evidential Future in Italian

2019 ◽  
Vol 29 ◽  
pp. 727
Author(s):  
Ilaria Frana ◽  
Paula Menéndez-Benito
Keyword(s):  
Recent Work ◽  
Trace Back ◽  
The Future ◽  
Source Of Information

Evidential markers encode the source of information that an individual (the evidential Origo) has for a proposition. In root declaratives, the Origo is always the speaker (see Korotkova 2016 and references therein). Instead, questions often display interrogative flip: the Origo shifts to the hearer (Garrett 2001; Speas & Tenny 2003, a.o.). While interrogative flip is widely attested across languages, some evidentials have been reported not to flip in questions (see, e.g., San Roque, Floyd & Norcliffe 2017; Bhadra 2017). What determines whether evidentials flip or not? Recent work (Korotkova 2016; Bhadra 2017) has proposed that there is a correlation between lack of flip and bias in questions. This paper contributes to our understanding of the interaction of evidentials and bias by investigating the behaviour of questions with the Italian non-predictive future. We characterize the non-predictive future as an inferential evidential marker (see also Mari 2009; Eckardt & Beltrama forthcoming), and show that lack of flip for the future correlates only with a particular type of bias: a reversal of the default bias associated with negative polar questions (Frana & Rawlins forthcoming). We trace back this pattern to an interaction between the evidential component of the future and the operator that triggers bias reversal.

scholarly journals And did those hooves: Pan and the Edwardians

2021 ◽  
Author(s):  
◽  
Eleanor Toland
Keyword(s):  
Twentieth Century ◽  
Fairy Tale ◽  
Sexual Revolution ◽  
World War ◽  
Ancient Greek ◽  
World War One ◽  
Peter Pan ◽  
Major Work ◽  
The Past ◽  
The Future

<p>A surprisingly high number of the novels, short stories and plays produced in Britain during the Edwardian era (defined in the terms of this thesis as the period of time between 1900 and the beginning of World War One) use the Grecian deity Pan, god of shepherds, as a literary motif. Writers as diverse as Somerset Maugham, E.M. Forster, Frances Hodgson Burnett and G.K. Chesterton made Pan a fictional character or alluded to the god of shepherds in more subtle ways. The mystery of why the Edwardians used an ancient Greek god as a symbol requires a profound interrogation of the early twentieth century British soul. The Edwardian era was a narrow corridor of time between the Victorian age and the birth of modernism with the First World War, a period characterised by vast social and political transition, as a generation began to comprehend change they equally feared and desired. Pan was an equivocal figure: easily portrayed as satanic due to his horns and goatish nature, but as the kindly god of shepherds, also a Christ-like figure. Such ambiguity made Pan an ideal symbol for an age unsure of itself and its future. Writers like Maugham and Machen, afraid of social and sexual revolution, portrayed Pan as diabolical, a tempter and a rapist. E.M. Forster, a homosexual man hopeful about the possibility of change, made Pan a terrifying but ultimately liberating figure for those ready to accept the freedom he represented. Kenneth Grahame, desiring the return of a Luddite, Arcadian past that had never truly existed, wrote of Pan as Jesus on the riverbank, sheltering the lost and giving mystic visions to the worthy. Pan represented a simultaneous craving in the Edwardians to flee to the past and to embrace the future, an idealism of the primitive coupled with hope for the future. What he also symbolized was anxiety about the future and the desire to not return to the horrors of the past, fears of the primitive suggested in the nightmarish atavism of Saki’s “The Music on the Hill” and the fears of what society might become expressed in Forster’s “The Machine Stops”. The Edwardian Pan eventually reached its culmination in J.M. Barrie’s twentieth-century fairy tale Peter Pan, in which the eponymous character, seeming at first so different from the ancient Greek mythological figure, became an embodiment of everything the Edwardian Pan phenomenon represented. With the nightmarish yet fascinating figure of Peter Pan, the Edwardians had created a new Pan, reborn for their age. With the beginning of World War One, the Pan figure would begin to fade into insignificance, with only one major work later published which could justifiably be called part of the phenomenon; Lord Dunsany’s The Blessing of Pan, a fitting elegy for the Edwardian Age.</p>

scholarly journals TEMPORAL SYSTEM OF THE OSSETIAN VERB COMPARED WITH OTHER IRANIAN LANGUAGES

Kavkaz-forum ◽  
2020 ◽  
Author(s):  
Э.Б. САТЦАЕВ
Keyword(s):  
Grammatical Category ◽  
Future Tense ◽  
Interesting Phenomenon ◽  
The Past ◽  
Persian Language ◽  
Temporal System ◽  
The Future ◽  
Present Tense ◽  
Almost All

Время – грамматическая категория глагола, служит временной состояния, либо события. В различных языках наличествует соответствующее количество временных форм. Индоевропейский глагол в историческом плане имел три временные системы – презенс, аорист и перфект. В Авесте засвидетельствованы формы всех индоевропейских времен, наклонений и залогов. В ней в изъявительном наклонении раз­личаются следующие времена: настоящее время, имперфект, перфект и плюсквамперфект. В презенсе авестийского глагола выделяются два типа основ. Эти основы делятся на классы, количество которых доходит до двадцати двух. Глагольная система, которая наличествует в среднеиранских языках, значительно изменилась по сравнению с древнеиранскими языками. Однако древнеиранская временная система практически во всех иранских языках данного периода сохранилась. В новоперсидском языке насчитывается восемь времен. Идентичное количество временных форм можно наблюдать также в афганском языке, представленном в восточноиранской языковой подгруппе. Среди иранских языков осетинский характеризуется скудостью временных форм. В осетинском языке можно выделить три глагольные основы, от которых образуются формы соответствующих времен. В осетинских глаголах обнаруживаются следы древнеарийских классов настоящего времени. В современных иранских языках основное противоположение лежит между прошлым и не прошлыми временами. В изъявительном наклонении осетинский язык знает три времени: настоящее, прошедшее и будущее. Наиболее интересным явлением в осетинском языке является образование будущего времени, аналогичная с осетинским языком модель образования будущего времени наблюдаются в согдийском и хорезмийском языках, ко­торые считаются наиболее близкими к осетинскому языку. Tense is a grammatical category of a verb that serves as a temporary localization of an event or state. Different languages have a different number of temporary forms. Historically, the Indo-European verb had three temporal systems – present, aorist and perfect. In the Avesta, forms of all Indo-European times, moods and pledges are attested. The following tenses are distinguished in it in the indicative mood: present, imperfect, perfect and pluperfect. There are two types of stems in the presence of the Avestan verb. These basics are divided into classes, the number of which reaches twenty-two. The verb system in the Middle Iranian languages has changed significantly compared to the ancient Iranian, however, the ancient Iranian temporal system in almost all Iranian languages of this period has been preserved. There are eight tenses in the New Persian language. Almost the same number of temporal forms is observed in Afghan, which is part of the Eastern Iranian subgroup. Among the Iranian languages, Ossetian is a scarcity of temporary forms. In the Ossetian language, three verbal stems can be distinguished, from which the forms of the corresponding tenses are formed. In Ossetian verbs, traces of the ancient Aryan classes of the present tense are found. In modern Iranian languages, the main opposition lies between the past and non-past times. In the indicative mood, the Ossetian language knows three tenses: present, past and future. The most interesting phenomenon in the Ossetian language is the formation of the future tense, a model of the formation of the future tense similar to the Ossetian language is observed in the Sogdian and Khorezm languages, which are considered the closest to the Ossetian language.

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