Beyond What is Said

Author(s):  
Fermin Chavez-Sanchez ◽  
Gloria Adriana Mendoza Franco ◽  
Gloria Angelica Martínez de la Peña ◽  
Erick Iroel Heredia Carrillo
Keyword(s):  
2021 ◽  
Author(s):  
Roberta Colonna Dahlman

AbstractAccording to Grice’s analysis, conversational implicatures are carried by the saying of what is said (Grice 1989: 39). In this paper, it is argued that, whenever a speaker implicates a content by flouting one or several maxims, her implicature is not only carried by the act of saying what is said and the way of saying it, but also by the act of non-saying what should have been said according to what would have been normal to say in that particular context. Implicatures that arise without maxim violation are only built on the saying of what is said, while those that arise in violative contexts are carried by the saying of what is said in combination with the non-saying of what should have been said. This observation seems to justify two claims: (i) that conversational implicatures have different epistemic requirements depending on whether they arise in violative or non-violative contexts; (ii) that implicatures arising in non-violative contexts are more strongly tied to their generating assertion than those arising with maxim violation.


2005 ◽  
Vol 21 (11) ◽  
pp. 3195-3200 ◽  
Author(s):  
Sophie van Rijn ◽  
André Aleman ◽  
Eric van Diessen ◽  
Celine Berckmoes ◽  
Guy Vingerhoets ◽  
...  

2018 ◽  
Vol 72 (2) ◽  
pp. 459-487
Author(s):  
Pietro Chierichetti

Abstract What is a paribhāṣā? How does it work in Śrautasūtra-texts? This paper tries to examine these questions and to trace a story of the paribhāṣās in the Śrautasūtras, giving some indications for future researches. Often translated as “meta-rule”, paribhāṣā is a primary derivative from the Sanskrit root “bhāṣ”, which means “to talk”, with the prefix “pari”, which means “around”, “beyond”. The term indicates a specific discourse “around” or “beyond” something. Therefore, it represents the link with the context, a hybrid element placed between text and context. A paribhāṣā is an explanation, an element around discourse that acts as a frame for what is said: it is a rule that is valid in a wider context than that of the object under analysis, that goes “beyond” discourse. It is a unique opportunity to glance at the ritual in itself, at the “ritual string”, in opposition to every “discourse of the ritual”. This rule’s validity is put into effect through the other rules expressed within the text, in other words it is a meta-rule. However, the subject of the relationship between paribhāṣās and the texts of the śruti is still uncharted territory: the categorizations that have so far been suggested are weak or not useful, and need stronger foundations. The present paper pretends to be a first step in this direction.


1998 ◽  
Vol 12 ◽  
pp. 213-217
Keyword(s):  

my verie good Sr, I have receyved yours of the 3 and 18 [?] of lanuarie. I passe not much for there late arrivall when they come safe, my indisposition is such that neither fish nor flesh will goe downe. and yet yow wold judge me able to live, which I f[ea]re verie much. mr mush is gon, and so is m.r Southworth in lancashyre. be yow assured that your course is pleasinge to us, and for my part I do approve it, and lik verie well therof. I am sorie that fra Bartholomeo Telles hath served us in such sort, alas poore man, he knoweth full little owr needes and miseries, nor his master also, who doth what lieth in him to please [2 words deleted] and giveth catholiques faire wordes. I dare not write what is said of his unfittnes [?] for his place: neither do I know whome to gett to enforeme [?] him. for my selfe dare not venture upon it. but be yow full of good couradge, and be [‘yow’ deleted] sure that in what I can I will assist yow. heare is such sturre for Letters taken of late by my L of Canturberie, that it hath wrought us great trouble. do not marvell I praie yow that men write of our matters in generall. for in particular they dare not. to get some to regist[er] all particulars wilbe so chargeable, as I shall not be able to beare it out.


2011 ◽  
Vol 50 (1) ◽  
pp. 91-102 ◽  
Author(s):  
Cristina Filipeto

The aim of this work is to investigate the movements subjacent to the act of the erasure produced by pairs of students in the scholar context when they were discussing and writing a made-up story. In this work, the focused erasures attested the presence of the equivocalness as a language constitutive and the sense produced thereby. The methodological procedure of data collection consisted in filming a pair of students from the moment in which they discussed an invented a story to the moment of writing and concluding it. The registers named by Lacan as Real, Symbolic and Imaginary revealed themselves to be essential in the development of this work, since they combine unconsciousness, subjecthood, language and discourse. This work shows that the erasure is not, in spite of the student’s intentions, an instrument of “correction”. We show that the erasures made by the students point to a movement that searches for the similarity, for the recognition between what is said/written and what “should” be said/written. However, the “listening” effect of this recognition does not flow in the same direction, because there are erasure cases that encompass not only the “listening” but also what here is named “equivocal-listening”: the student, when searching for similarity, the unity of chunks of language, sometimes erases what is already “correct”, producing in this way an ambiguity/equivocalness.


2021 ◽  
Vol VI (I) ◽  
pp. 1-7
Author(s):  
Fasiha Ali Akbar ◽  
Mamona Yasmin Khan ◽  
Fariha Chaudhary

Gendered language not only focuses on what is said but also includes how to express that thought. This paper attempts to investigate the differences between the speech style of men and women. Data of ten passages have been collected from the novel "Fifty Shades of Grey" by E L James and analyzed qualitatively by using Deborah Tannen's Difference approach. The results of this study show that there are notable differences that distinguish men's communication pattern from women because of different established norms and culture of that society. Moreover, this study can be helpful to bridge the communication gulf between the two genders. Furthermore, this study can reveal to maintain a healthy atmosphere and raises awareness in society by understanding their different style of utterances. In addition, it also proves very helpful for the language teachers teaching to teach the learners according to their culture.


Matrizes ◽  
2015 ◽  
Vol 9 (1) ◽  
pp. 87
Author(s):  
Felipe De Castro Muanis

The discussion of a program quality by means of a communication process with its viewer makes generalizations impossible. The constant criticism to television refers, primarily, to its contents, but it is also form, broadcasting, medium and a communi-cation process through which the audience can interrelate in a hermeneutical style, taking Gadamer’s theory — which advocates that one interprets something from one’s own history and experience. If what is said on television is more important than what is shown, then its quality is less in its content and more in its capacity to create communication and generate discussion between its viewers and society, although the latter frequently addresses programs as being low quality.


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