On the grammaticalization of Japanese verbal negative marker

2018 ◽  
Vol 34 (1) ◽  
pp. 65-101
Author(s):  
Hideki Kishimoto
Keyword(s):  
Present Article ◽  
The Other ◽  
Functional Category ◽  
Common Source ◽  
Trace Back ◽  
Adjectival Inflection ◽  
Negative Adjective ◽  
Idiomatic Expressions ◽  
Negative Marker ◽  
The Common

Abstract In Japanese, the verbal negative marker nai appears in both negated verbs (as a sentential negator) and compound negative adjectives (as an affix). Negative nai used as a sentential negator is a syntactically independent word devoid of adjectival properties despite its adjectival inflection, whereas negative nai appearing in negative adjectives is a derivational affix. On the basis of idiomatic expressions, the present article argues that the lexical word nai ‘null, empty’ has developed into the affix nai while retaining its lexical properties via morphologization. On the other hand, the functional negator nai is argued to have emerged from the same lexical word nai via decategorialization, which induces a shift from a lexical to a functional category. The analysis taking the two uses of nai to trace back to the common source of the lexical negative adjective word nai provides a natural account for why nai has these two totally different uses.

Developments in Pledges of Land in Ghanaian Customary Law

1967 ◽  
Vol 11 (1) ◽  
pp. 8-26 ◽  
Author(s):  
Gordon R. Woodman
Keyword(s):  
Present Article ◽  
Common Law ◽  
The Other ◽  
Customary Law ◽  
The Common

There are two principal methods whereby land may be used as security for a loan in Ghana. One is the customary law transaction called a mortgage by Sarbah.2 The other is the common law mortgage. It will be convenient to refer to the customary law transaction as a “pledge”, because the creditor obtains possession of the land, and the present article is not concerned with the use of chattels as security. Accordingly, “mortgage” will always mean a common law mortgage.

scholarly journals REDUPLICATION PROCESSES IN TURKISH AND GERMAN: A CONTRASTIVE STUDY

2021 ◽  
pp. 204-221
Author(s):  
Buse ŞEN ERDOĞAN
Keyword(s):  
Common Ground ◽  
The Other ◽  
Second Step ◽  
New Words ◽  
Contrastive Study ◽  
Other Hand ◽  
Idiomatic Expressions ◽  
The Common

The main goal of this study is to analyse the reduplicative structures in two languages: Turkish and German. Unlike German, Turkish is known as a language that actively uses productive reduplicative structures. There are different functions of these structures. They can be employed to produce new words in some languages or they can add different meanings to the existing words. They are mostly divided as partial and full reduplication. Also, some of the reduplication processes are productive, which means they can be used with new words unlike unproductive reduplication which can only be used with some specific words in that language. This study is a contrastive study and this requires three steps in the study: description, juxtaposition and comparison (Krzeszowski, 1990: 35). In the description step, the features of reduplication are defined and reduplicative processes in Turkish and German are described. In the second step, juxtaposition, the common ground to be compared in two languages are stated. At the end in the comparison step, the differences and similarities regarding reduplicative processes in two languages are determined related to type and degree. In terms of degree, both languages have full and partial reduplication. On the other hand, German has more types of reduplicative structures compared to Turkish. When two languages are compared regarding type, it is possible to state that German reduplicative structures are mostly unproductive, which means those structures are generally lexicalized or idiomatic expressions and do not allow for new words unlike Turkish.

On the reflexive-possessive markers in the Dongxiang language

2020 ◽  
Vol 21 (4) ◽  
pp. 581-600
Author(s):  
Julie Lefort
Keyword(s):  
Language Contact ◽  
Gansu Province ◽  
The Other ◽  
Special Focus ◽  
Republic Of China ◽  
Autonomous District ◽  
Idiomatic Expressions ◽  
Chinese Dialect ◽  
Chinese Dialects ◽  
The Common

Abstract Dongxiang is a language mainly spoken in the Autonomous District of southwest Gansu Province, People’s Republic of China. The Dongxiang nationality (東鄉族), as they are officially called, represents about 300,000 speakers. The Dongxiang language is one of the peripheral Mongolic languages spoken in the Gansu-Qinghai area, also known as the Shirongol group. These languages have been isolated from the other Mongolic languages and have been influenced by the surrounding Chinese dialects to a greater or lesser degree. They have common typological forms inherited from Middle Mongolian as well as features which have been induced by language contact. In this paper, I shall discuss the reflexive possessive markers in the Dongxiang language with a special focus on the suffix -nugvun. I shall show that the functions and use of Dongxiang reflexive possessive markers -ni and -ne are similar to those of the common Mongolic markers *-ni and *-xAn. The reflexive possessive marker -nugvun seems to be found in Dongxiang only and its origin remains unclear. In sources available from the 1980s to the 2000s, it is found associated with a restrictive number of pronouns, nouns, and idiomatic expressions and is highly grammaticalized. However, in more recent sources, it is found associated with a greater number of nouns and seems to have more semantic implications. Moreover, it is also found in a role which could be associated with that of a pronoun, and which can receive a plural and reflexive morphology. Nugvun can be used completely independently and is probably a calque of the Chinese dialect of Linxia 個家ge42 jia243 . This shows that it is most probably an innovation developed from the original suffix.

scholarly journals Ancient Greek Illustrated Dioscoridean Herbals: Origins and Impact of the Juliana Anicia Codex and the Codex Neopolitanus

2012 ◽  
Vol 40 (1) ◽  
pp. 09 ◽  
Author(s):  
Jules JANICK ◽  
John STOLARCZYK
Keyword(s):  
Roman Empire ◽  
Plant Ecology ◽  
The Other ◽  
Common Source ◽  
13Th Century ◽  
Ancient Greek ◽  
Materia Medica ◽  
Horticultural Crops ◽  
The Common

The pharmacopeia of Pedanius Dioscorides (20-70 ce), entitled Peri Ylis Ialikis (latinized as De Materia Medica, On Medical Matters)was written in Greek about the year 65. It was destined to be one of the most famous books on pharmacology and medicine but is also richin horticulture and plant ecology. An illustrated alphabetical version of Dioscorides’ manuscript was completed in Constantinople about 512. This magnificent volume was prepared and presented to the imperial Princess Juliana Anicia (462-527), daughter of the Emperor Anicius Olybrius, Emperor of the Western Roman Empire. The bound manuscript stored in Ōsterreichische National bibliothek in Vienna is available in facsimile and is now referred to as the Juliana Anicia Codex (JAC) or the Codex Vindobonensis Dioscorides. The JAC contains 383 paintings of plants including many horticultural crops, many of which can still be recognized in modern day examples. Ananalys is of the illustrations indicates that they were made by numerous artists of varying skills and it is probable that some were derived from an earlier lost version. The Codex Neapolitanus (NAP) (late 6th or early 7th century) which now contains 406 plant images on 172folios resides in the Biblioteca Nazionale, Naples is closely related to JAC, and is also available in facsimile editions. A comparison ofthe 352 common illustrations contained in both NAP and JAC suggests that many of the illustrations derived from a common source,perhaps an illustrated collection owned by Theodosius II, but the possibility also exists that some of the NAP images are direct copies of JAC images. There are 31 images in JAC which do not appear in NAP, 1 is a 13th century addition, 4 are images that can be assigned to2 torn pages. and 26 can be assigned to 11 missing leaves of the NAP. Of the 54 images in NAP which do not appear in JAC, 2 are likely to have been Mandragora included in lost folios in JAC, but the other 52 may include other images that existed in the common source. While common images in NAP and JAC are often very similar, 11.6% show substantially differences including variants of the same plant in different stages. Additional images in the archetypic source including different stages of the same plant could have provided the copyists working on JAC and NAP the opportunity to select different images to fulfill their commissions.

The Legal Innovations of the Pentateuchal Tithe Laws

2021 ◽  
pp. 1-25
Author(s):  
Chelcent Fuad
Keyword(s):  
The Other ◽  
Common Source ◽  
The Common ◽  
The Relationship

Abstract This article analyzes the relationship between the pentateuchal tithe laws in Lev 27:30–33; Num 18:21–32, and Deut 14:22–29 from a literary perspective and finds that (1) Lev 27:30–33 is the oldest tithe law in the Pentateuch that may have been the common source of the other pentateuchal tithe laws, (2) the tithe law in Num 18:21–32 may have been literarily dependent upon the tithe law in Deut 14:22–29, (3) the purpose of the legal revision of the pentateuchal tithe laws was to replace rather than to supplement the older legislation, and (4) the tithe law in Lev 27:30–33 may have been a product of the Priestly School, whereas the tithe law in Num 18:21–32 may have stemmed from the Holiness School albeit from a later stratum than H proper (Lev 17–26).

scholarly journals Poetry and philosophy

2021 ◽  
pp. 163-184
Author(s):  
Viktor Vizgin
Keyword(s):  
Paul Ricoeur ◽  
The State ◽  
The Other ◽  
Common Source ◽  
Philosophical Thinking ◽  
Gabriel Marcel ◽  
Other Hand ◽  
The World ◽  
The Common ◽  
The One

The article is devoted to the analysis of relations between the poetry and philosophy. The author based his argumentation on the brilliant Vladimir Veidle`s essay «The Embryology of Poetry», on the one hand, and the Paul Ricoeur`s article «Entre Gabriel Marcel et Jean Wahl», on the other hand. According to Veidle`s conception an embryo of poetry is a union of the onomatopoeie and the oximoron. The author of this article concludes that oximoron in the large sense occurs in the philosophical thinking but in the case of the onomatopoeie in is not possible. The common source of poetry and philosophy, according to Aristotle in his «Metaphysics», is an astonishment in front of the mystery of the world. The author argues the thesis that Platonism makes concordance between poetry and philosophy inevitable in spite of the furious attacks against the poets and poetry in the Plato`s dialogue «On the State».

scholarly journals Mehercle and Herc(v)lvs

1918 ◽  
Vol 12 (2) ◽  
pp. 58-58
Author(s):  
W. M. Lindsay
Keyword(s):  
Church History ◽  
Seventh Century ◽  
The Other ◽  
Common Source ◽  
The Common

Everyone interested in Latin Etymology knows the last word on mehercle, that the old vocative of meus is prefixed to the old Second Declension form Herc(u)lus, Voc. -lě. Without discussing whether this explanation is wholly true or partly wrong, I wish here to disqualify two pieces of evidence. Both originate from a marginal annotation on Rufinus' translation of Eusebius' Church History (4, 9, 3 ‘illud mehercule magnopere curabis’) in, I think, a seventh-century English MS. These marginalia were used for the Leyden Glossary and for the common source of the E E (Épinal and Erfurt) and Corpus Glossaries. The compiler of Leid. transferred them unaltered to his pages; and in the section devoted to Rufinus glosses we find (§ 35, 19) Mehercule: mi fortis. The other compiler often recasts them for dictionary purposes. He gave this item the form Herculus: fortis (Ep. 11 A 26 = C.G.L. V. 364, 23 = Corp. H. 54). But of course the original annotation mi fortis was a mere lucky guess, and the substitution of ‘Herculus’ for Hercules was sheer ignorance.

O ENSINO RELIGIOSO EM QUESTÃO

2018 ◽  
Vol 9 (21) ◽  
pp. 459
Author(s):  
Mauro Rocha Baptista
Keyword(s):  
Supreme Court ◽  
Religious Education ◽  
Common Core ◽  
Historical Perspective ◽  
National Curriculum ◽  
The Other ◽  
Federal Constitution ◽  
The Supreme Court ◽  
The Common

Neste artigo analisamos a relação do Ensino Religioso com a sua evolução ao longo do contexto recente do Brasil para compreender a posição do Supremo Tribunal Federal ao considerar a possibilidade do Ensino Religioso confessional. Inicialmente apresentaremos a perspectiva legislativa criada com a constituição de 1988 e seus desdobramentos nas indicações curriculares. Neste contexto é frisado a intenção de incluir o Ensino Religioso na Base Nacional Curricular Comum, o que acabou não acontecendo. A tendência manifesta nas duas primeiras versões da BNCC era de um Ensino Religioso não-confessional. Uma tendência que demarcava a função do Ensino Religioso em debater a religião, mas que não permitia o direcionamento por uma vertente religioso qualquer. Esta posição se mostrava uma evolução da primeira perspectiva histórica mais associada à catequese confessional. Assim como também ultrapassava a interpretação posterior de um ecumenismo interconfessional, que mantinha a superioridade do cristianismo ante as demais religiões. Sendo assim, neste artigo, adotaremos o argumento de que a decisão do STF, de seis votos contra cinco, acaba retrocedendo ante o que nos parecia um caminho muito mais frutífero.Palavras-chave: Ensino Religioso. Supremo Tribunal Federal. Confessional. Interconfessional. Não-confessional.Abstract: On this article, we analyze the relation between Religious education and its evolution along the currently Brazilian context in order to understand the position of the Supreme Court in considering the possibility of a confessional Religious education. Firstly, we are going to present the legislative perspective created with the 1988 Federal Constitution and its impacts in the curricular lines. On this context it was highlighted the intention to include the Religious Education on the Common Core National Curriculum (CCNC), which did not really happened. The tendency manifested in the first two versions of the CCNC was of a non-confessional Religious Education. A tendency that delineated the function of the Religious Education as debating religion, but not giving direction on any religious side. This position was an evolution of the first historical perspective more associated to the confessional catechesis. It also went beyond the former interpretation of an inter-confessional ecumenism, which kept the superiority of the Christianity over the other religions. As such, in this paper we adopt the argument that the decision of the Supreme Court, of six votes against five, is a reversal of what seemed to be a much more productive path on the Religious Education.Keywords: Religious Education. Brazilian Supreme Court. Confessional. Inter-confessional. Non- confessional.Enviado: 23-01-2018 - Aprovado e publicado: 12-2018

The Problem of the Typology of Rationality in Muslim Culture

2019 ◽  
Vol 62 (6) ◽  
pp. 88-99
Author(s):  
Andrey A. Lukashev
Keyword(s):  
Modern Philosophy ◽  
Theoretical Basis ◽  
Theoretical Models ◽  
The Other ◽  
Common Denominator ◽  
Islamic Culture ◽  
The Common ◽  
Per Se ◽  
The One ◽  
Muslim Culture

The typology of rationality is one of major issues of modern philosophy. In an attempt to provide a typology to Oriental materials, a researcher faces additional problems. The diversity of the Orient as such poses a major challenge. When we say “Oriental,” we mean several cultures for which we cannot find a common denominator. The concept of “Orient” involves Arabic, Indian, Chinese, Turkish and other cultures, and the only thing they share is that they are “non-Western.” Moreover, even if we focus just on Islamic culture and look into rationality in this context, we have to deal with a conglomerate of various trends, which does not let us define, with full confidence, a common theoretical basis and treat them as a unity. Nevertheless, we have to go on trying to find common directions in thought development, so as to draw conclusions about types of rationality possible in Islamic culture. A basis for such a typology of rationality in the context of the Islamic world was recently suggested in A.V. Smirnov’s logic of sense theory. However, actual empiric material cannot always fit theoretical models, and the cases that do not fit the common scheme are interesting per se. On the one hand, examination of such cases gives an opportunity to specify certain provisions of the theory and, on the other hand, to define the limits of its applicability.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

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