scholarly journals Cataphoric use of serbian impersonal genderless pronouns ovo, to, ono in cleft sentences

2013 ◽  
pp. 347-365
Author(s):  
Radoslava Trnavac

The objective of the paper is to analyze Serbian impersonal genderless pronouns ovo, to, ono (this, it, that) from the perspective of their cataphoric use and different distribution within clefts and pseudoclefts. The author argues that the above pronouns have full semantic meaning in these constructions. Their cataphoric use is based on the parameters of minimal Distance and strong Unity (Accessibility Theory, ARIEL, 1990, 2001), while the difference in distribution within clefts/pseudoclefts is triggered by various cognitive statuses (GUNDEL, HEDBERG et al. 1993) that they create in the mind of conversational participants.

2021 ◽  
Vol 9 (2) ◽  
pp. 11-24
Author(s):  
VALENTYNA KALKO ◽  
MYKOLA KALKO

The article considers the problem of proverb stability and modifications, and the difference between the terms modification and transformation. The author draws a conclusion that standard modifications within the national paremiological corpus can not be perceived as textual or occasional modifications. They should be taken as systemic variations within language norms that exist in the mind of native speakers, do not add another semantic meaning and are not recognized by native speakers as proverb deformations. Differences between proverbs (sayings of edifying character, which contain the centuries-old experience of the people) and anti-proverbs (the authors consider anti-proverbs to be the semantic antithesis of proverbs) are highlighted. The authors pay special attention to the study of the semantics of proverbs and their transformants to identify relevant semantic and cognitive characteristics. The productive transformation of classical proverbs convinces of the heredity of folk wisdom, the change in the deep meaning, and the formal plan of the original proverbs testifies to their adaptation to new social and historical conditions and values.


Author(s):  
G. O. Hutchinson

Another novelist provides in some respects a point in between Chariton and Heliodorus. His elaborate expatiation on tears and the lover put rhythm at the service of an intricate treatment of the mind and body, and a shrewd depiction of amorous self-control and manipulation. The first-person narrative adds a further stratum of sophistication to this handling of the speaker’s rival and enemy. Achilles Tatius demonstrates further, in contrast with Chariton, the range of possibilities for the exploitation of rhythm seen already in the difference of Chariton and Plutarch. Comparison with Heliodorus brings out Achilles’ elegance.


This survey of research on psychology in five volumes is a part of a series undertaken by the ICSSR since 1969, which covers various disciplines under social science. Volume Five of this survey, Explorations into Psyche and Psychology: Some Emerging Perspectives, examines the future of psychology in India. For a very long time, intellectual investments in understanding mental life have led to varied formulations about mind and its functions across the word. However, a critical reflection of the state of the disciplinary affairs indicates the dominance of Euro-American theories and methods, which offer an understanding coloured by a Western world view, which fails to do justice with many non-Western cultural settings. The chapters in this volume expand the scope of psychology to encompass indigenous knowledge available in the Indian tradition and invite engaging with emancipatory concerns as well as broadening the disciplinary base. The contributors situate the difference between the Eastern and Western conceptions of the mind in the practice of psychology. They look at this discipline as shaped by and shaping between systems like yoga. They also analyse animal behaviour through the lens of psychology and bring out insights about evolution of individual and social behaviour. This volume offers critique the contemporary psychological practices in India and offers a new perspective called ‘public psychology’ to construe and analyse the relationship between psychologists and their objects of study. Finally, some paradigmatic, pedagogical, and substantive issues are highlighted to restructure the practice of psychology in the Indian setting.


1976 ◽  
Vol 4 (3) ◽  
pp. 57-61
Author(s):  
B.A. Drinkwater

It is a widely-held view that the thought processes of “non-industrial” peoples are radically different from those of Western educated man. Major differences are purported to lie in the capacity for abstract thought and logical analysis, and in the separation of cognition from affect, or “reason” from emotion.There are obvious differences in cognitive contents across cultures. Different values and beliefs are held by different peoples. And there are obvious differences in cognitive styles. One of the best examples I know was presented by Michael Cole and his associates, working among unschooled African tribesmen. The researchers were investigating methods of classification, and had asked the men to group together similar items from a miscellaneous collection of objects. The tendency among “European”-educated adolescents and adults is to form superordinate groups – for example, groups of weapons or of fruits might be made. The Africans tended to group things on a functional basis, for example, a knife and orange might be placed together because you use the knife to cut the orange. The researchers found, however, that such concrete reasons for the groupings were rarely given. When asked why they had made certain selections, the men usually answered : “Because a wise man would do it so.” Becoming a little impatient with this reply, one of the researchers asked how a fool would do it – and was quickly answered with groups of weapons, of fruits and so on!One anthropologist who opposes the view of differences in cognitive structures between cultures is Levi Strauss. He holds that there is no difference in the way the mind works from culture to culture – there are simply differences in the strategies by which man makes nature accessible. Both traditional and scientific thought systems seek to order or systematise information. The difference is in the attributes used in imposing order – in forming general classes out of various objects and experiences encountered.


Author(s):  
Michael S. Brady

The distinction between moral and intellectual virtues was widely accepted by ancient and medieval philosophers. And until relatively recently, most agreed that there is a genuine distinction to be marked here, even if they disagreed as to how this distinction should be drawn. But some now think that there is no real difference between these putative kinds at all, and that all attempts to explain the difference fail. This is the line taken by Linda Zagzebski, for instance, in Virtues of the Mind. This chapter assesses whether different accounts—some traditional, some contemporary—can indeed distinguish between the putative types. Although the author thinks that most fail, there is a genuine difference between moral and intellectual virtues, which can be illustrated by focusing on the distinction between the traits that actions and beliefs express, and the factors that enable these traits to be expressed.


2017 ◽  
Vol 21 (2) ◽  
pp. 194-210 ◽  
Author(s):  
Olga Gomilko

The article is devoted to the analysis of the modern character of the Gregory Skovoroda’s philosophy of education. Unlike his contemporaries, he focuses on connections of philosophy and moral virtue. This position contradicts the tendency of a modern institutionalization of philosophy in the way of one more discipline of the modern research university. However, Skovoroda’s critical position does not put into question the modern content of his philosophy. On the contrary, Skovoroda’s understanding of philosophy reveals the salvific ways of its cognitive and practical rehabilitation. It is because his philosophy teaches people to be wise not only the university campus but in all spheres of their own lives. That is why he speaks not just of philosophy, but of the “philosophy of the heart”. Contrary to Christian thought, he believes that human’s transformation is possible not through faith and suffering, but through the discovery a “new body” on the ground of self-knowledge and love for oneself. Unlike the modern classical philosophy, Skovoroda considers self-knowledge, not as a function of mind alone, and the heart as a dichotomy to the mind. In accordance with contemporary educational theories based on the idea of anthropotechnical turn in philosophy, Skovoroda deems the heart an instrument for enhancing the mind. Involving the heart into the sphere of rational increases the thinking of knowledge about the specific situation of its embodiment and the cognitive capabilities of its carrier. According to Skovoroda, an important consequence of such human transformations should be the overcoming of fear and hatred of the “other”.


2020 ◽  
Vol 5 (6) ◽  

From coral to coal. A course from life to decay; from fluid plasticity to sedimentary rigidity; from tropical reef polyps expansion to combustible oxidative free radicals reaction; from expression to suppression; from flourish to perish. All these contrasting dynamics, this vivid antithesis of an integer ecosystem to a compressed peat bog, this endless colorful miracle of delight to a blackish stratum shell of scorn, get to be defined by a single letter; an “r”. The reflection that stands in between and makes all the difference; the reflection that stands in between and as a pivotal criterion reverberates opposed conditions and qualities; the reflection that stands in between and as a sword decides and divides. Which way it will be: light or darkness, real or unreal, allostasis or allostatic load, neuroinflammation or neuroprotection, progressive neurodegeneration or cell control and communication, gamma synchrony or hyperexcitability, well-being or mind-body infirmity, is determined by a serious consideration and careful thought. The conceptual operation of inverting a system or event with respect to a plane. A level of existence and cogitation, or development in accordance with a vectoring, a direction, orientation and attention. And for all the above, the mind-eye mirror connection which perceives and interprets, and creates a neuronal abstract substrate of bound distinct circuits that form as a whole memory, undoubtedly holds the key.


2019 ◽  
Vol 111 ◽  
pp. 04017
Author(s):  
Andy Lewry ◽  
Mindy Hadi ◽  
Jaie Bennett ◽  
Richard Peters

We have the ability to design and construct high performance buildings; and the knowledge and skills to operate them in an effective and efficient manner — so why does it not happen? The underpinning reasons for this gap in performance are generally unknown; there is a lot of speculation and hypothesis but little investigation and hard evidence. The ‘Mind the Gap’ project aims to collect evidence from typical exemplars of office buildings investigate the reasons for their performance and determine the underpinning causes. The first phase of the project will produce a methodology based on the learnings from five trial buildings and then rolled out in a second phase over a larger number of buildings. This paper presents some initial data and findings.


Author(s):  
Iris Berent

Do newborns think? Do they know that 3 is greater than 2? Do they prefer right to wrong? What about emotions? Do newborns recognize happiness or anger? If they do, then how are our inborn thoughts and feelings encoded in our bodies? Could they persist after we die? Going all the way back to ancient Greece, human nature and the mind–body link are the topics of age-old scholarly debates. But laypeople also have strong opinions about such matters. Most people believe, for example, that newborn babies don’t know the difference between right and wrong—such knowledge, they insist, can only be learned. For emotions, they presume the opposite—that our capacity to feel fear, for example, is both inborn and embodied. These beliefs are stories we tell ourselves about what we know and who we are. They reflect and influence our understanding of ourselves and others, and they guide every aspect of our lives. In a twist that could have come out of a Greek tragedy, Berent proposes that our errors are our fate. These mistakes emanate from the very principles that make our minds tick: Our blindness to human nature is rooted in human nature itself. An intellectual journey that draws on philosophy, anthropology, linguistics, cognitive science, and Berent’s own cutting-edge research, The Blind Storyteller grapples with a host of provocative questions, from why we are so infatuated with our brains to what happens when we die. The end result is a startling new perspective on our humanity.


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