Von der Pluralität der Wissenschaftssprachen und der Arbeit der Geisteswissenschaften

Paragrana ◽  
2015 ◽  
Vol 24 (2) ◽  
pp. 149-160
Author(s):  
Michael Hagner
Keyword(s):  
Philosophical Thinking ◽  
Lingua Franca ◽  
Universal Language ◽  
Ways Of Thinking ◽  
Epistemic Obligation

AbstractWhen science, regardless of the type, is dependent on language, it is essential that it repeatedly provides assurance in its language. Scientific languages do precisely this. From a scientific perspective, it is usually argued that English has truly proven itself as a universal language. However, no mention is made of the fact that English in these cases only means a communicative obligation, and not an epistemic obligation. For example, physicists are no longer able to portray physical thinking without the range of mathematical means at their disposal. In contrast, for humanists language embodies historical or philosophical thinking, and this means that it cannot be randomly substituted. On this basis I argue in favor of a multilingualism of the humanities, which is not restricted to a single lingua franca, but which is deemed suitable for the diversity of the means of perception and ways of thinking.

Language, religion, and communication

2019 ◽  
Author(s):  
Ahmed Saad Al Shlowiy
Keyword(s):  
Foreign Language ◽  
Arabic Language ◽  
Lingua Franca ◽  
Geographic Factors ◽  
Religious Rituals ◽  
Universal Language ◽  
The World ◽  
Historical Relationship ◽  
And Behaviors ◽  
Asian Pacific

Abstract The Arabic language is associated with Islam and is the language of the Holy Qur’an, which Muslims believe to be God’s words. Due to religious, educational, socio-cultural, and geographic factors, Qur’anic Arabic is revered by many Muslims in the Asian Pacific countries, who use the language to perform religious rituals. Those Muslims use the language as an Islamic lingua franca to communicate with each other. This paper discusses the historical relationship between Islam and Arabic, how this relationship strengthens both of them, and how they both spread across the world, especially to the Asian Pacific countries that have the majority of the world’s non-Arab Muslims. It also sheds light upon the ways in which Islam preserves the Arabic language and converts it into a universal language that is used in all of these countries. This leads the discussion of how learning Arabic in Asian Pacific communities strengthens communication not only among Muslims but also within each Muslim to conduct his/her religious deeds, prayers, and behaviors. The paper also attempts to explore the possibility of learning Arabic as a foreign language by some Non-Muslims in those communities.

scholarly journals World English, Euro-English, Nordic English?

English Today ◽  
2003 ◽  
Vol 19 (1) ◽  
pp. 54-58 ◽  
Author(s):  
Tom McArthur
Keyword(s):  
European Union ◽  
The European Union ◽  
Lingua Franca ◽  
Business People ◽  
Universal Language ◽  
The World ◽  
World English

A discussion of the kinds of English emerging in the world at large and in the European Union. In recent years, the world's Anglophone media, in the company of a range of other observers, have routinely been calling English ‘the world's lingua franca’. As a result, the phrase is now something of a cliché. We're all ‘global’ now, and need to use the first truly universal language, whether we are business people, politicians, teachers, tourists, or terrorists.

Hidden in Plain Sight

2015 ◽  
pp. 189-203
Author(s):  
Deborah Bradley
Keyword(s):  
Music Education ◽  
Common Sense ◽  
World Music ◽  
Complex Nature ◽  
Race And Racism ◽  
Education Practice ◽  
Western Art ◽  
Universal Language ◽  
Ways Of Thinking ◽  
Shed Light

This chapter seeks to tease out some of the challenges related to issues of race and racism as they play out within music education. These challenges include the slippery nature of the concept of race, the complex nature of racism, and the ideology of Whiteness that informs much current music education practice, including those practices considered to be “multicultural.” The chapter proposes that racism remains hidden under such common-sense narratives as “music is a universal language,” which operates in tandem with color-blind racism, and within the myth of “authenticity” in world music education that often prevents the inclusion of musics other than Western art musics in the curriculum. By interrogating some of the ways in which cultural Whiteness operates as racism within music education, the chapter seeks to shed light on ways of thinking that keep racism hidden in plain sight.

Der Begriff der Philosophie im Spiegelkabinett der Kulturkomparatistik

2008 ◽  
Vol 2008 (1) ◽  
pp. 73-84
Author(s):  
Tilman Borsche
Keyword(s):  
The Self ◽  
Philosophical Thinking ◽  
Competitive Model ◽  
Ways Of Thinking ◽  
Way Of Thinking ◽  
Different Cultures

Three exemplary models of how philosophical thinking is defined in the encounter with different cultures are critically discussed: 1. the self-centred model, in which other cultures are seen as preliminary stages of one's own way of thinking, 2. the competitive model, which calculates different traditions according to comparitve strengths and weaknesses, 3. the model of philosophy based upon the distinction between scientific and mythical ways of thinking, and which determines the value of philosophical assertions by reference to the employment of specific methods of representation.

A Polish Weininger? The Case of Julian Unszlicht (1883–1953)

2010 ◽  
pp. 227-243
Author(s):  
Grzegorz Krzywiec
Keyword(s):  
The Holocaust ◽  
Polish Jews ◽  
Ways Of Thinking ◽  
Anti Jewish ◽  
Religious Reasons

The life of Julian Unszlicht (1883–1953) illustrates the case and process of the assimilation of Polish Jews. However, Unszlicht’s case is special as it shows that holding anti-Semitic views, which were to be a ticket to a Catholic society, guaranteed neither putting the roots down permanently nor gaining a new identity. The biography of a priest-convert allows to look closer at the processes of effacement and convergence of anti-Jewish rhetoric. The modern one, of the turn of 19th and 20th centuries, with Catholic anti-Judaism, which was constantly excused by religious reasons and at the same time, it often spread to the ethnic-racial mental grounds. Contrary to common definitions and distinctions, those two ways of thinking perfectly complemented and strengthened each other, both living using the other’s reasoning. The Holocaust added a tragic punch line to the embroiled story of the priest-convert

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

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