scholarly journals Videnskab og hverdagssprog. Grundtvigs betragtning af modersmålet i teori og praksis, belyst ved hans afhandling Om Ordsprog

1990 ◽  
Vol 32 (1) ◽  
pp. 61-85
Author(s):  
Bodil Schmidt
Keyword(s):  
Common Sense ◽  
18Th Century ◽  
The Other ◽  
Current Debate ◽  
Everyday Language ◽  
Linguistic Style ◽  
The People ◽  
The Common ◽  
Native Tongue

Science and everyday language. Grundtvig’s View of his Native Tongue in Theory and in Practice. As Illustrated by his Article - Om Ordsprog (On Proverbs) 1817By Bodil SchmidtPreserved in the Grundtvig archives are several collections in Grundtvig’s own handwriting of proverbs and popular sayings. In his magazine - Dannevirke - he argued for the preservation of this treasure of Danish proverbs, and urged his readers to assist in their collection.In his demand for a strengthening of the native tongue, Grundtvig was at one with his contemporary romantic poets and philosophers. His article argues for the originality of the Danish language and at the same time protests against the theories that it descends from Icelandic or German. Since his aim is practical, Grundtvig’s article is written in a less philosophical and polemical language than most of the other articles in the magazine. After a lengthy introduction criticising the position of poetry in the 18th century, Grundtvig defines the concept of “proverb” and lists the areas in which proverbs are of importance: language, morals, poetry, history. He follows this with a detailed guide as to how they could be collected. He makes the point, amongst others, that proverbs are useful in the translation of the ancient chronicles of Saxo and Snorre, which he was currently working on. He declares that the aim of his scientific efforts was to protect and enrich the Danish language so that it was qualified to re-awaken the Danish national spirit.A comparison of certain quotations with the common themes of Grundtvig and his colleague in the field, Christian Molbech, shows a marked difference in linguistic style. Where Grundtvig’s language is living, popular and concrete, Molbech’s is academic, stiff and abstract. The quotations included also reveal a decisive difference in the two writers’ view of the people and in their understanding of what the spirit of the people (folkelighed) actually is. Molbech regards “the rough peasant” as a natural creature with no real consciousness and therefore one whom there is no point in trying to enlighten, whereas Grundtvig believes that though the people may be idle and apathetic, they can and must be re-awakened.According to the author of the article there is a parallel between Grundtvig’s attack on the contemporary language of philosophy and our current debate on language being defined politically or ideologically. For Grundtvig, it was obvious that whoever wishes to be understood should use clear and unambiguous language, as close to everyday language as possible. The author asks why, in spite of the advances of science, democratic Denmark should accept that contemporary philosophers, theologians, sociologists and humanists employ a language that we only half understand. Do the Danes still doubt their basic common sense to distinguish between what is true and false? She quotes the proverb: All that glitters is not gold.

scholarly journals Tracing the Roots of Dementia Praecox: The Emergence of Verrücktheit as a Primary Delusional-Hallucinatory Psychosis in German Psychiatry From 1860 to 1880

2020 ◽  
Vol 46 (4) ◽  
pp. 765-773 ◽  
Author(s):  
Kenneth S Kendler
Keyword(s):  
Common Sense ◽  
18Th Century ◽  
Paranoid Schizophrenia ◽  
Historical Narrative ◽  
Dementia Praecox ◽  
Space Filling ◽  
Psychotic Illness ◽  
Faculty Psychology ◽  
Mood Changes ◽  
The Common

Abstract While the roots of mania and melancholia can be traced to the 18th century and earlier, we have no such long historical narrative for dementia praecox (DP). I, here, provide part of that history, beginning with Kraepelin’s chapter on Verrücktheit for his 1883 first edition textbook, which, over the ensuing 5 editions, evolved into Kraepelin’s mature concepts of paranoia and paranoid DP. That chapter had 5 references published from 1865 to 1879 when delusional-hallucinatory syndromes in Germany were largely understood as secondary syndromes arising from prior episodes of melancholia and mania in the course of a unitary psychosis. Each paper challenged that view supporting a primary Verrücktheit as a disorder that should exist alongside mania and melancholia. The later authors utilized faculty psychology, noting that primary Verrücktheit resulted from a fundamental disorder of thought or cognition. In particular, they argued that, while delusions in mania and melancholia were secondary, arising from primary mood changes, in Verrücktheit, delusions were primary with observed changes in mood resulting from, and not causing, the delusions. In addition to faculty psychology, these nosologic changes were based on the common-sense concept of understandability that permitted clinicians to distinguish individuals in which delusions emerged from mood changes and mood changes from delusions. The rise of primary Verrücktheit in German psychiatry in the 1860–1870s created a nosologic space for primary psychotic illness. From 1883 to 1899, Kraepelin moved into this space filling it with his mature diagnoses of paranoia and paranoid DP, our modern-day paranoid schizophrenia.

INTRODUCTION TO THE NEW SERIES: UNCOMMON “COMMON SENSE”

2007 ◽  
Vol 4 (1) ◽  
pp. 45-49
Author(s):  
Akinobu Kuroda
Keyword(s):  
East Asia ◽  
Opposite Direction ◽  
Common Sense ◽  
High Quality ◽  
Short Supply ◽  
Modern Times ◽  
The Past ◽  
The People ◽  
The World ◽  
The Common

The common sense of modern times was not always “common” in the past. For example, if it is true that inflation is caused by an oversupply of money, a short supply of money must cause deflation. However logical that sounds, though, it has not been so uncommon in history that rising prices were recognized as being caused by a scarcity of currency. Even in the same period, a common idea prevailing in one historical area was not always common in another; rather, it sometimes appeared in quite the opposite direction. It is likely that the idea that a government gains from bad currencies, while traders appreciate good ones, is popular throughout the world. In the case of China, however, its dynasties sometimes intentionally issued high-quality coins without regard to their losses. East Asia shared the idea that cheap currency harms the state, while an expensive currency harms the people. This is in considerable contrast with a common image in other regions that authorities gained profits from seigniorage.

Religion's ‘Foundation in Reason’: The Common Sense of Hume's Natural History

1994 ◽  
Vol 24 (4) ◽  
pp. 565-581
Author(s):  
M. Jamie Ferreira
Keyword(s):  
Common Sense ◽  
The Other ◽  
Rational Justification ◽  
Rational Argument ◽  
Regular Model ◽  
The Common ◽  
The One ◽  
The Right ◽  
Forceful Critique ◽  
Critique Of Religion

David Hume’s critique of religion reveals what seems to be a vacillation in his commitment to an argument-based paradigm of legitimate believing. On the one hand, Hume assumes such a traditional (argumentbased) model of rational justification of beliefs in order to point to the weakness of some classical arguments for religious belief (e.g., the design argument), to chastise the believer for extrapolating to a conclusion which outstrips its evidential warrant. On the other hand, Hume, ‘mitigated’ or naturalist skeptic that he is, at other times rejects an argumentbased paradigm of certainty and truth, and so sees as irrelevant the traditional or ‘regular’ model of rational justification; he places a premium on instinctive belief, as both unavoidable and (usually) more reliable than reasoning. On this view, a forceful critique of religion would have to fault it, not for failing to meet criteria of rational argument (failing to proportion belief to the evidence), but (as Hume sometimes seems to) for failing to be the right sort of instinct.

The treatment of syntax by some early 19th-century linguists

1998 ◽  
Vol 25 (3) ◽  
pp. 257-284 ◽  
Author(s):  
Giorgio Graffi
Keyword(s):  
19Th Century ◽  
Word Order ◽  
Common Core ◽  
18Th Century ◽  
The Other ◽  
Early 19Th Century ◽  
Human Thought ◽  
The Common ◽  
Historical Comparative ◽  
The One

Summary This article examines the views about syntax held by Humboldt, on the one hand, and by the founders of historical-comparative grammar (Bopp, Rask, Grimm, Pott, Schleicher), on the other. In general, it is noted that the grammaire générale tradition of 17th and 18th centuries still survives in the work of such scholars, despite of all criticism they seemingly raised against it. For Humboldt, the common core of all languages has its source in the identity of human thought; also his treatment of the verb and especially his reference to a ‘natural’ word order (i.e., SVO) are clearly reminiscent of this tradition. Traces thereof are also found in Bopp’s analysis of Indo-European conjugation, and in some of Rask’s writings. For instance, Rask, just as Humboldt, assumes a ‘natural’ word order and proposes a list of possible syntactic forms which closely remind us of Girard’s membres de phrase. Grimm’s position appears as more innovative, heavily influenced by a Romantic view of language, but some older conceptions sometimes show up in his work, e.g., when he deals with the notion of ‘subject’. Pott does not completely reject general grammar and a logically-based view of language; he only stresses the need of a more empirical approach than that adopted by the 17th and 18th century linguists. This picture radically changed with Steinthai and Schleicher: the former scholar pronounced a ‘divorce’ between grammar and logic, while the latter one argued that syntax does not belong to linguistics proper and rejected any possibility of postulating syntactic distinctions which do not have any direct morphological correlate.

scholarly journals PEMIMPIN YANG MELAYANI DALAM MEMBANGUN BANGSA YANG MANDIRI

2017 ◽  
Vol 16 (2) ◽  
pp. 90-103
Author(s):  
Asep Solikin ◽  
Muhammad Fatchurahman ◽  
Supardi Supardi
Keyword(s):  
The Other ◽  
Attitudes And Behaviors ◽  
The People ◽  
The World ◽  
Common Goals ◽  
The Common ◽  
And Behaviors

Leadership is a person�s ability to convince and motivate others to do something that are related to the common goals. The leadership involved the process of convincing in determining the goal of organization, motivating the attitude of the participator to reach the goal, convincing to improve their group and culture. Leadership is a formal position, that ask to get facilities and services from the constituents that should be served. Although among the leaders that when they are inaugurated said that the position is a trust, but in fact, there is very little or it can be said almost no leader that truly implementing the leadership from their heart, that is a serving leader. Even that needs to be a note here is how a leader must have a vision in building an independent soul, views, thoughts, attitudes and behaviors of all of the people at one the leader in order to be oriented to the progress and modern, so Indonesia become a big nation and be able to have competition with the other nations in the world. A truly leader always worked hard to improve himself before the leader busy to improve the others. The leader is not only a title or position that given from the outside but something that it grows and evolves from the inside of the person.

scholarly journals The reindeer companies of southern Norway: Natural resources, husbandry, prerogatives and challenges (Article in Norwegian and in English)

Rangifer ◽  
2005 ◽  
Vol 25 (3) ◽  
pp. 51
Author(s):  
Gaute Elvesæter Helland ◽  
Jan Stokstad
Keyword(s):  
Natural Resources ◽  
18Th Century ◽  
The Other ◽  
Future Challenge ◽  
Legal Basis ◽  
The People ◽  
Local Municipality ◽  
History Of ◽  
Southern Norway

From the middle of the 18th century there have been domesticated reindeer herds in the mountains of South-Norway. The people living in these areas, mostly farmers and hunters, bought reindeer from the Sami further east and north. Or Sami families came with their reindeer and started a new living. These events took place in many regions such as Setesdal, Hardangervidda, Hardanger, Voss, Hallingdal, Valdres, northern Gudbrandsdalen, Norefjell and Rendalen. In 1962 there were 20 000 tame reindeer held by 14 reindeer companies in southern Norway. Today five of these companies still exist. The reindeer owners have organized themselves as joint companies and to be a shareholder one must be living in the local municipality. The four companies in Valdres and northern Gudbrandsdalen keep in all about 11 000 reindeer in the winter herd which produces about 190 tons of reindeer meat each year. The legal basis of this reindeer management is regulated through agreements between the owners of the rough grazing properties and the company. In large areas the Norwegian State is the landowner, and in these cases the so-called Mountain law of 1975 regulates the agreement. The ways of managing the companies will be a matter of adjusting the management to all the other events in society. The structure of the herd, the extent of tameness and degree of domestication are key requisites. It is also of major importance that society supports this kind of management and regards the traditions and the long history of local interests in reindeer management. A future challenge will be to get these ways of living secured and warranted by law.

Fate and Guilt in Schiller's Die Braut von Messina

PMLA ◽  
1902 ◽  
Vol 17 (1) ◽  
pp. 105-124
Author(s):  
W. H. Carruth
Keyword(s):  
Common Sense ◽  
The Other ◽  
Fourth Generation ◽  
The Third ◽  
Other Hand ◽  
The Common

The “dramatic guilt” or the “tragic fate” differs, it is well known, from fate and guilt in the common sense of the terms. Fate is the equivalent of blind destiny, or of the whimsical decree or the general envy or malice of the gods towards men. This Fate foredooms the victim to some crime which brings a punishment in its train, or to a wholly undeserved calamity, which the Greeks were fond of representing as foretold but unavoidable. The ill-will of the gods had perhaps been incurred by an ancestor of the victim, but was wreaked upon the remote descendant to the third and fourth generation. In this curse of the gods we may see a poetical conception of an hereditary evil. Or on the other hand, in heredity we may see a modern and very real equivalent of the Greek decree of the gods, the “moira.”

The Promoting and the Financing of the Suez Canal

1956 ◽  
Vol 30 (4) ◽  
pp. 361-381 ◽  
Author(s):  
Werner Baer
Keyword(s):  
Nineteenth Century ◽  
Common Sense ◽  
World History ◽  
Suez Canal ◽  
The Other ◽  
Political Factors ◽  
Other Hand ◽  
The Common ◽  
The One ◽  
Professional Fields

This timely account of the hunching of the Suez Canal project reveals both sides of the coin of innovation. It is, on the one hand, a study of the character and methods of one of the most famous innovators of the nineteenth century. Ferdinand DeLesseps was not a politician, a financier, an engineer, a promoter (in the common sense of the word), or a businessman. Yet he succeeded brilliantly in a venture requiring consummate mastery of all these professional fields. On the other hand is revealed the waterway itself — vital to one civilization, useless and neglected in another, and then of transcendent importance as world history marched on. Realization of the grand scheme envisaged by the Pharaohs came at last when economic and political factors momentarily aligned in a pattern of opportunity for a unique set of entrepreneurial qualifications.

scholarly journals ‘I felt a noble shock’: James Boswell in German Princely Courts

2013 ◽  
Vol 10 ◽  
pp. 87
Author(s):  
Markku Kekäläinen
Keyword(s):  
Eighteenth Century ◽  
Common Sense ◽  
The Other ◽  
Court Culture ◽  
Positive View ◽  
James Boswell ◽  
Central Argument ◽  
The Common ◽  
The One ◽  
British Court

The article deals with James Boswell’s (1740–1795) attitudes towards the courtly milieu in the context of eighteenth-century British court discourse. The central argument is that, strongly contrary to the anti-court ethos of his intellectual and social milieu, Boswell had an affirmative and enthusiastic attitude towards the court. Moreover, the fact that he was neither an Addisonian moralist ‘spectator’ nor a cynical court aristocrat like Lord Chesterfield, but in many senses a highly affective ‘man of feeling’ of the age, did not diminish the uniqueness of his positive view of court culture. On the one hand, Boswell’s appreciation of the court was connected with his firm monarchism and belief in hereditary rank; on the other hand, he was aesthetically fascinated by the splendour and magnificence of the courtly milieu. His appraisal of the court did not include the common-sense moralism of the moral weeklies or the cynical observations of the  aristocratic court discourse; rather his attitude was immediate, emotional, and enthusiastic in the spirit of the cult of sensibility.

scholarly journals El sentido común en el horizonte del humanismo / Common Sense and the Humanistic Perspective

2016 ◽  
Vol 5 (1) ◽  
pp. 131-140
Author(s):  
Ana Marcela Mungaray Lagarda ◽  
Herminio Núñez Villavicencio
Keyword(s):  
Common Sense ◽  
The Other ◽  
The Social ◽  
The Everyday ◽  
The World ◽  
The Common ◽  
Classical Traditions ◽  
The One ◽  
Interdisciplinary Integration ◽  
Great Call

ABSTRACTThis paper discusses the concept of common sense in the humanism. We´ll consider two proposals for the discussion on this concept: On the one hand, the classical conception of humanism considered in crisis associated with a lack of pluralism and inclusion from the ordinary to the contents and humanistic practice. On the other hand, the idea about that common sense in the context of the humanism is heterogeneous, so it recreates and includes in a new dialogue the everyday man by himself. The invitation from the United Nations about “Humanism, a new idea” (2011) is the context like a great call to refocus the discussion on practices derived from humanistic policy agreements in the world, integration projects between the classical traditions of the concept and dreams of interdisciplinary integration in the concert of nations. The path of analysis on the concept about the common sense in this proposal is a guide to review the rational framework as a concept in crisis. This is considering from several interpretations in a dialogic discussion, both the diversity debate about the nature of the concept as the depth of the social implications of the proposals.RESUMENSe presenta una discusión sobre el sentido común desde dos tesis, una es desde la concepción clásica del pensamiento humanista, al dar por hecho las implicaciones del sentido de lo común; por la otra parte bajo la idea de la necesidad de plantear un humanismo heterogéneo, incluyendo el reconocimiento del sentido propio de la comunidad del hombre cotidiano. La ruta de análisis se plantea desde la invitación de las Naciones Unidas sobre el Humanismo, una nueva idea (2011) como el contexto para replantear la tarea del humanismo actual, hacia las nuevas inclusiones necesarias en un mundo globalizado. Se discute una idea de crisis del concepto de lo humano, de las tareas del humanismo actual, desde las diversas interpretaciones elaboradas históricamente. Podemos decir que el humanismo actual es un recurso dialógico para entrar al debate acerca de la naturaleza del concept, la inclusión del hombre y del sentido común así como sus implicaciones y propuestas sociales.

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