scholarly journals Types of Recasts (Full and Partial) and Grammatical Structures by Basic Level EFL Iranian Learners

2016 ◽  
Vol 6 (3) ◽  
pp. 176 ◽  
Author(s):  
Ali Elhami ◽  
Anita Roshan
Keyword(s):  
The Other ◽  
Elementary Level ◽  
Chi Square ◽  
Efl Learners ◽  
The Third ◽  
Paired Samples ◽  
Third Person ◽  
The Third Person ◽  
Grammatical Structures ◽  
Basic Level

<p>The study was designed to show if the full and partial recast given to third person “s” or simple past “ed” caused learners to generate various kinds of output. 32 EFL learners at the elementary level participated in the current research. They were divided in two different groups, one included 18 and the other 14 learners. After recording their voice while giving them full and partial recast, regarding data analysis, chi Square and Paired-Samples t-test were run to analyze the data. The hypothesis was retained, leading us to conclude that full and partial recast did not function differently in simple past “ed” and the third person “s”. In doing so, it aims to help teachers to better understand the effectiveness of full recast and partial recast in different grammatical structures.</p>

Marginality in the Mainstream, Lesbian Love in the Third Person

2016 ◽  
Author(s):  
Emily Van Buskirk
Keyword(s):  
French Literature ◽  
Gender And Sexuality ◽  
The Other ◽  
The Third ◽  
The World ◽  
Third Person ◽  
Philosophical Texts ◽  
And Gender ◽  
The One ◽  
The Third Person

This chapter undertakes a treatment of the rhetoric of personal pronouns in Ginzburg's writings on love and sexuality, drawing on Michael Lucey's study of the first person in twentieth-century French literature about love. It brings together questions of genre and narrative, on the one hand, and gender and sexuality, on the other. The chapter is divided into two sections, treating writings from two different periods on two kinds of love Ginzburg thought typical of intellectuals: in “First Love,” it discusses the unrequited and tragic love depicted in Ginzburg's teenage diaries (1920–23); in “Second Love,” it analyzes the love that is realized but in the end equally tragic, depicted in drafts related to Home and the World (1930s). The chapter examines the models the author sought in literary, psychological, and philosophical texts (Weininger, Kraft-Ebbing, Blok, Shklovsky, Oleinikov, Hemingway, and Proust).

The verbal system

2019 ◽  
pp. 176-231
Author(s):  
D. Gary Miller
Keyword(s):  
The Other ◽  
Past Participle ◽  
Verbal System ◽  
The Third ◽  
The Past ◽  
Change Of State ◽  
System P ◽  
Third Person ◽  
The Third Person ◽  
Weak Verbs

Verbs in Gothic are thematic, athematic, or preterite present. Several classes, including modals, are discussed. Strong verbs have seven classes, weak verbs four. Inflectional categories are first, second, and third person, singular, dual (except in the third person), and plural number. Tenses are nonpast and past/preterite. There are two inflected moods, indicative and optative, and two voices (active, passive). The passive is synthetic in the nonpast indicative and optative. The past system features two periphrastic passives, one stative-eventive with wisan (be), the other inchoative and change of state with wairþan (become). Middle functions are mostly represented by simple reflexive structures and -nan verbs. Nonfinite categories include one voice-underspecified infinitive, a nonpast and past participle, and a present active imperative. The third person imperative is normally expressed by an optative.

scholarly journals Caracteres da experiência

Phainomenon ◽  
2001 ◽  
Vol 2 (1) ◽  
pp. 5-36
Author(s):  
Andre Barata
Keyword(s):  
Phenomenal Consciousness ◽  
The Other ◽  
Reference Object ◽  
First Person ◽  
The Third ◽  
Intentional Consciousness ◽  
Third Person ◽  
Points Of View ◽  
Intentional Experience ◽  
The Third Person

Abstract The discrimination between two points of view, or perspectives, in respect to consciousness, one on the first-person other on the third-person, deals with two concepts of consciousness- respectively, phenomenal consciousness and intentional consciousness (sections 1 and 2). I will accept, generally, this idea. However, I will argue that are not two, but three kinds of consciousness and typ of experience, making my point introducing the concept of different characters of experience (section 3). These characters are ‘experience’, ‘signification’ and ‘reference/object’, and when all of them occur I say that we have an intentional experience. If it lacks the last one, we have a meaningful experience, but without reference. Finally, if the only occurrence is ‘experience’, then the type of experience we live is a meaningless or mute experience. This ‘taxonomy’ allows classifying a perceptum as an intentional experience, a quale as a meaningful experience and a sense datum as a mute experience. On the other hand, it represents, as I claim, an approach much more clear, than those usually appears, to the question ‘what qualia really are? ‘ (sections 4 e 5). Moreover: it makes possible talk about objectivity of qualia, an objectivity without object (section 6).

scholarly journals Pensamiento crítico versus razón arrogante

2005 ◽  
pp. 11-27
Author(s):  
Carlos Pereda
Keyword(s):  
Point Of View ◽  
The Other ◽  
First Person ◽  
Critical Thought ◽  
Ethical Implications ◽  
The Third ◽  
Third Person ◽  
Multiple Levels ◽  
The One ◽  
The Third Person

In this article, several levels in which can be proposed/presented the old dilemma of liberty and determinism are discussed and which is the task of critical thought or, particularly, of this critical thought that is philosophy. On the one hand, this dilemma is confronted in its metaphysical side. On the other, its epistemological and ethical implications are considered. Along this multiple levels I particularly consider the crash between the point of view of the first person and the third person.

Notes on Regarding People as Equals

2012 ◽  
Author(s):  
G. A. Cohen
Keyword(s):  
The Other ◽  
The Third ◽  
Third Person ◽  
The Third Person

This chapter reflects on what it means to regard people as equals. More specifically, the question that the chapter addresses is “What is it for me (or X) to regard another as my (or his or her) equal?” and not, at least immediately, “What is it for X to regard Y and Z as equals (as equal, that is, to each other)?” The chapter's response is “not, at least immediately,” because the answer to either of those two questions must surely have implications for the answer to the other. Hence, this chapter begins an exploration of the relations between the questions. One conjecture is that “I treat them as equals because…” and “I treat you as an equal because…” might have different appropriate continuations: the pressure to find something in common across persons might be greater with respect to the third-person question.

The Use of the Verb Dare in Blends between the Modal and Main Verb Constructions

1992 ◽  
Vol 37 (1) ◽  
pp. 1-16 ◽  
Author(s):  
Patrick Duffley
Keyword(s):  
Normal Forms ◽  
The Other ◽  
The Third ◽  
Other Hand ◽  
Verb Constructions ◽  
Third Person ◽  
Main Verb ◽  
The Third Person

It is a well-known fact that the verb dare can be used with either modal or main verb characteristics both in its inflection and in its syntax. When used as a modal, it drops the -s ending in the third person singular present indicative (She dare not mention it in his presence), has no imperative, infinitive or participial forms, takes direct negation by not, AUX-inverts in questions (Dare I ask you another question?) and is followed by the bare infinitive. In main verb use, on the other hand, it has all the normal forms of the verb, occurs with do auxiliary in negatives and interrogatives, and is construed with the to infinitive (She doesn’t dare to mention it in his presence).

Seeing first person changes gesture but saying first person does not

Gesture ◽  
2018 ◽  
Vol 17 (1) ◽  
pp. 158-175 ◽  
Author(s):  
Fey Parrill ◽  
Kashmiri Stec
Keyword(s):  
Mental Imagery ◽  
Point Of View ◽  
The Other ◽  
First Person ◽  
Second Person ◽  
Motor Action ◽  
The Third ◽  
Path Component ◽  
Third Person ◽  
The Third Person

Abstract Events with a motor action component (e.g., handling an object) tend to evoke gestures from the point of view of a character (character viewpoint, or CVPT) while events with a path component (moving through space) tend to evoke gestures from the point of view of an observer (observer viewpoint, or OVPT). Events that combine both components (e.g., rowing a boat across a lake) seem to evoke both types of gesture, but it is unclear why narrators use one or the other. We carry out two manipulations to explore whether gestural viewpoint can be manipulated. Participants read a series of stories and retold them in two conditions. In the image condition, story sentences were presented with images from either the actor’s perspective (actor version) or the observer’s perspective (observer version). In the linguistic condition, the same sentences were presented in either the second person (you…) or the third person point of view (h/she…). The second person led participants to use the first person (I) in retelling. Gestures produced during retelling were coded as CVPT or OVPT. Participants produced significantly more CVPT gestures after seeing images from the point of view of an actor, but the linguistic manipulation did not affect viewpoint in gesture. Neither manipulation affected overall gesture rate, or co-occurring speech. We relate these findings to frameworks in which motor action and mental imagery are linked to viewpoint in gesture.

Making Morality in Religion

Ethical Life ◽  
2015 ◽  
Author(s):  
Webb Keane
Keyword(s):  
The Other ◽  
The Third ◽  
Person Perspective ◽  
Third Person ◽  
Moral Consistency ◽  
Third Person Perspective ◽  
The Third Person

This chapter provides an understanding of the demand for moral consistency that motivates a pair of thriving contemporary piety movements, one Christian (the Urapmin Charismatics), the other Muslim (the Cairene Muslims). Although they differ in their theological and moral doctrines, these movements have much in common. In particular, the participants in these movements actively and self-consciously strive to live ethically consistent lives. In both piety movements, that demand for consistency is partly explained by the inculcation of a God's-eye view, a version of the third-person perspective from which the faithful is expected to see the totality of his or her life and impose order on it.

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