Passives of Spanish Subject-Experiencer Psychological Verbs are Adjectival Passives

Probus ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Alfredo García-Pardo ◽  
Rafael Marín

Abstract This paper argues that <ser ‘to be’ + past participle> constructions with subject-experiencer psychological verbs are adjectival passives, contra the received view that <ser + past participle> constructions are verbal passives across the board. We put forth a battery of morphological, syntactic and semantic tests to support our claim. The divide, we argue, is based on the individual-level/stage-level distinction, rather than on the lexical category of the participle. We provide a theoretical, aspect-based account that generates the distribution of ser and estar in verbal and adjectival participles and paves the way for a comprehensive analysis of the ser and estar distribution across other constructions where the alternation is attested, such as underived adjectives and prepositions.

2020 ◽  
Vol 15 (4) ◽  
Author(s):  
Miloš Zarić

The paper analyzes the V for Vendetta comic books, written by Alan Moore and illustrated by David Lloyd. These volumes are graphic novels whose characteristics place them in the literary genre of the critical dystopia, but they have also been associated with the genre of the superhero comic, which, according to a number of authors including Alan Moore, is inextricably linked to the ideology and practice of the political right, which in its extreme form assumes the form of fascism. The way that fascism is treated in that work, as well as in two other comics discussed in the paper (Alan Moore and Dave Gibbon’s Watchmen and Frank Miller’s The Dark Knight Returns), is linked to the way in which the process of creativity/innovativeness functioned in the context of the revision/deconstruction of the superhero comic book genre in the 1980s, both on the collective (intra-genre) and the individual level, on the level of the thought structure of the British writer Alan Moore. Using the structural-semiotic model of analysis, the paper seeks to fathom the logic of this deconstruction procedure "broken down" into the three comic books discussed in the paper, with particular emphasis on the analysis of V for Vendetta, with the aim of establishing its "hidden", connotative semantic dimension. The study adopts a modern view of the comic book according to which the essence of this medium, which distinguishes it from other narrative and graphic forms of expression as well as from film, can be recognized in the specific, sequential way of combining its visual and narrative components, thus generating meanings whose interpretation depends on the intention of the author but also on the view of the reader.


Author(s):  
Marko Siitonen

Questions related to identity have been central to discussions on online communication since the dawn of the Internet. One of the positions advocated by early Internet pioneers and scholars on computer-mediated communication was that online communication would differ from face-to-face communication in the way traditional markers of identity (such as gender, age, etc.) would be visible for interlocutors. It was theorized that these differences would manifest both as reduced social cues as well as greater control in the way we present ourselves to others. This position was linked to ideas about fluid identities and identity play inherent to post-modern thinking. Lately, the technological and societal developments related to online communication have promoted questions related to, for example, authenticity and traceability of identity. In addition to the individual level, scholars have been interested in issues of social identity formation and identification in the context of online groups and communities. It has been shown, for example, how the apparent anonymity in initial interactions can lead to heightened identification/de-individuation on the group level. Another key question related to this one is the way group identity and identification with the group relates to intergroup contact in online settings. How do people perceive others’ identity, as well as their own, in such contact situations? To what extent is intergroup contact still intergroup contact, if the parties involved do not perceive it as such? As online communication continues to offer a key platform for contact between various types of social groups, questions of identity and identification remain at the forefront of scholarship into human communication behavior in technology-mediated settings.


2021 ◽  
Vol 19 (1) ◽  
pp. 152-164
Author(s):  
BRUNO DE SOUZA LESSA ◽  
FERNANDO DIAS LOPES ◽  
CÉLIA ELIZABETE CAREGNATO

Abstract This article aimed to discuss how Pierre Bourdieu’s concept of reflexivity was conceived, and how it influenced and was developed by Bernard Lahire’s in his sociology. To operationalize the way the concept is articulated, but emphasizing its development by Lahire, this paper presents as an empirical case how reflexivity was engendered in José Francisco Bernardes Milanez’ biographical trajectory, a historical environmental activist from the Brazilian state of Rio Grande do Sul. The central argument we defend is that the Bourdieusian-inspired concept of reflexivity has a certain objectivist and structuralist weight, which gives a secondary role to individuals’ reflection capacity and agency. Despite this weight, reflexivity acts as a mediator between structures and their individual agency within actors’ social lives. In this sense, reflexive capacities can be better understood and analyzed by considering the ways individuals connect their daily practices, dialectically and concomitantly, with reflexive processes. This article emphasizes that sociological analyses at the individual level can be potentially more substantive if they consider structure, agency, and reflexivity in an integrated way. Finally, we argue that the conceptual and argumentative association of elements from the two authors helps to avoid false antinomies.


2021 ◽  
Vol 11 ◽  
pp. 198-226
Author(s):  
Katherine Ward ◽  

Historizing is the way Dasein takes up possibilities and roles to project itself into the future. It is why we experience continuity throughout our lives, and it is the basis for historicality – our sense of a more general continuity of “history.” In Being and Time, Heidegger identifies both inauthentic and authentic modes of historizing that give rise, respectively, to inauthentic and authentic modes of histori­cality. He focuses on historizing at the individual level but gestures at a communal form of historizing. In this paper, I develop the concept of co-historizing in both its authentic and inauthentic modes. I argue that Heidegger’s unarticulated concept of inauthentic co-historizing is what necessitated the planned (but unfinished) second half of Being and Time – the “phenomenological destruction of the history of ontology.” I consider what it means to take responsibility for our destiny as a people and specifically as a community of philosophers.


2006 ◽  
Vol 39 (4) ◽  
pp. 935-943 ◽  
Author(s):  
Peter John Loewen ◽  
André Blais

Abstract. By tying subsidies to vote totals, Bill C-24 substantially changed the way Canadian national parties are financed. This raises the possibility of increased voter turnout, as parties face greater incentives to maximize vote totals, and voters face greater incentives to turn out. We consider this possibility. We show that turnout was not differently affected by closeness in 2004 than in 2000; that candidates' efforts were not greater in 2004 in more marginal ridings; that there were no differences in the likelihood of abstaining or deserting a preferred third-place party in 2004 and 2000; and that at the individual level, the decision to turn out was not affected by strategic considerations in the expected direction. Accordingly, we find little support for the possibility that C-24 increased turnout.Résumé. En liant les subventions au total des votes obtenus, la loi C-24 modifie substantiellement le financement des partis politiques nationaux au Canada. Ce changement pourrait induire une augmentation de la participation électorale puisque les partis ont intérêt à maximiser le nombre de votes et les électeurs sont davantage incités à voter. Nous examinons cette hypothèse. Nous démontrons que l'influence de l'intensité de la lutte entre les candidates sur la participation électorale n'a pas été différente en 2004 qu'en 2000; que les efforts des candidats n'ont pas été plus intenses en 2004 dans les circonscriptions perdues à l'avance; que la probabilité de s'abstenir ou de renoncer à appuyer un tiers parti n'a pas changé entre 2000 et 2004; et que la décision individuelle de participer à l'élection n'a pas été influencée par des considérations stratégiques allant dans la direction prévue. En conséquence, nous trouvons peu de preuves confirmant l'hypothèse selon laquelle la loi C-24 a favorisé la participation électorale.


Author(s):  
R. Scott Webster

In this chapter the case is made that spirituality can indeed have a significant impact upon practical life. Existential spirituality refers to the way one gives meaning and purpose to one's life. The value of spirituality is best appreciated when one's life undergoes an existential crisis, particularly when a worldview, which was assumed to give sense to one's life, no longer has the legitimacy it once had. When a religious, traditional or customary doctrine or worldview loses its authority through an existential crisis, the individual often experiences nihilism. This can often make an experience of hardship quite unbearable because one's suffering is unable to reference any grand narrative or framework of meaning to give sense to one's situation. Using Kierkegaard's three stages of existence, it is argued that making one's spirituality more authentic by taking personal responsibility on an individual level, might be able to make unbearable experiences more bearable.


2017 ◽  
Vol 58 (3) ◽  
pp. 369-401 ◽  
Author(s):  
Stefan Malthaner

AbstractOver the course of the past decade, “radicalization” has become prevalent as an analytical paradigm to interpret and explain phenomena of political violence, notably in research on jihadist terrorism and Western “foreign fighters” in Syria and Iraq. Thereby, while to some extent opening up new avenues of investigation, the concept also significantly re-shaped the way in which phenomena of political violence were analyzed and explained, focusing analytical attention on processes of cognitive and ideological transformation, mainly at the individual level. The purpose of this article is to examine some of the main strands of development in recent research on radicalization, with reference to and within the context of broader sociological research on political violence as well as reviewing critical debates and recently emerging sub-fields of investigation.


2021 ◽  
Vol 19 (1) ◽  
pp. 152-164
Author(s):  
BRUNO DE SOUZA LESSA ◽  
FERNANDO DIAS LOPES ◽  
CÉLIA ELIZABETE CAREGNATO

Abstract This article aimed to discuss how Pierre Bourdieu’s concept of reflexivity was conceived, and how it influenced and was developed by Bernard Lahire’s in his sociology. To operationalize the way the concept is articulated, but emphasizing its development by Lahire, this paper presents as an empirical case how reflexivity was engendered in José Francisco Bernardes Milanez’ biographical trajectory, a historical environmental activist from the Brazilian state of Rio Grande do Sul. The central argument we defend is that the Bourdieusian-inspired concept of reflexivity has a certain objectivist and structuralist weight, which gives a secondary role to individuals’ reflection capacity and agency. Despite this weight, reflexivity acts as a mediator between structures and their individual agency within actors’ social lives. In this sense, reflexive capacities can be better understood and analyzed by considering the ways individuals connect their daily practices, dialectically and concomitantly, with reflexive processes. This article emphasizes that sociological analyses at the individual level can be potentially more substantive if they consider structure, agency, and reflexivity in an integrated way. Finally, we argue that the conceptual and argumentative association of elements from the two authors helps to avoid false antinomies.


Genes ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 1281
Author(s):  
Jingya Fang ◽  
Cong Pian ◽  
Mingmin Xu ◽  
Lingpeng Kong ◽  
Zutan Li ◽  
...  

Identifying perturbed pathways at an individual level is important to discover the causes of cancer and develop individualized custom therapeutic strategies. Though prognostic gene lists have had success in prognosis prediction, using single genes that are related to the relevant system or specific network cannot fully reveal the process of tumorigenesis. We hypothesize that in individual samples, the disruption of transcription homeostasis can influence the occurrence, development, and metastasis of tumors and has implications for patient survival outcomes. Here, we introduced the individual-level pathway score, which can measure the correlation perturbation of the pathways in a single sample well. We applied this method to the expression data of 16 different cancer types from The Cancer Genome Atlas (TCGA) database. Our results indicate that different cancer types as well as their tumor-adjacent tissues can be clearly distinguished by the individual-level pathway score. Additionally, we found that there was strong heterogeneity among different cancer types and the percentage of perturbed pathways as well as the perturbation proportions of tumor samples in each pathway were significantly different. Finally, the prognosis-related pathways of different cancer types were obtained by survival analysis. We demonstrated that the individual-level pathway score (iPS) is capable of classifying cancer types and identifying some key prognosis-related pathways.


Author(s):  
R. Scott Webster

In this chapter the case is made that spirituality can indeed have a significant impact upon practical life. Existential spirituality refers to the way one gives meaning and purpose to one's life. The value of spirituality is best appreciated when one's life undergoes an existential crisis, particularly when a worldview, which was assumed to give sense to one's life, no longer has the legitimacy it once had. When a religious, traditional or customary doctrine or worldview loses its authority through an existential crisis, the individual often experiences nihilism. This can often make an experience of hardship quite unbearable because one's suffering is unable to reference any grand narrative or framework of meaning to give sense to one's situation. Using Kierkegaard's three stages of existence, it is argued that making one's spirituality more authentic by taking personal responsibility on an individual level, might be able to make unbearable experiences more bearable.


Sign in / Sign up

Export Citation Format

Share Document