Sprogfilosofi

Una curiosità per le radici della fraseologia anima i ventiquattro contributi riuniti in questo volume, articolati in quattro sezioni. Nella prima (Parte I. Fraseologia e Cultura), alcuni contributi si propongono di sondare, in diacronia e in prospettiva filogenetica, la talvolta lontana provenienza di questo patrimonio espressivo così caratteristico di ciascuna lingua. Più orientate, invece, verso una conoscenza in fieri, le parti successive ragionano su quali strumenti performanti concepire per osservare in statu nascendi (II. Fraseologia nel linguaggio economico, giuridico e politico), conservare (III. Fraseografia) e tramandare (IV. Fraseodidattica) tali espressioni così eloquenti e saporite.

In diesem Buch geht es um die faszinierende Fähigkeit der menschlichen Sprache, mit Hilfe winziger (mikrosemantischer) Morpheme als Hilfsmittel komplizierte logische (mathematische) Bedeutungen auszudrücken. Sprachen markieren Bedeutungen mit identischen Schlussfolgerungen, indem sie identische Partikel verwenden, und diese Partikel schleichen sich so in eine Vielzahl von Ausdrücken ein. Aufgrund ihrer Multitasking-Fähigkeit, scheinbar disparate Bedeutungen auszudrücken, werden sie als Superpartikel bezeichnet. Diese Partikel sind perfekte Fenster in die Verzahnung mehrerer grammatischer Module und die Art der Interaktion dieser Module im Laufe der Zeit. Fest verankert in dem Modul, in dem die grammatischen Knochen gebaut und zusammengesetzt werden (enge Morphosyntax), erhalten Superpartikel je nach der Struktur, in der sie vorkommen, unterschiedliche Interpretationen (im begrifflich-intentionalen Modul - Semantik). Darüber hinaus sind einige der Interpretationen, die diese Partikelauslösen, inferentiell und gehören nach der Standardrechnung in den Bereich der Pragmatik. Wie können so winzige Partikel, die selten länger als eine Silbe sind, so mächtige und übergreifende Wirkungen im intermodularen grammatischen Raum haben? Dies ist der platonische Hintergrund, vor dem dieses Buch steht.

With an ever-growing body of evidence on the links between different oppressions, never have the debates in Critical Animal Studies surrounding intersectionality in relation to animal ethics been more important. In particular, the arguments related to anthropomorphic attributes of mentality to other than humans promise to provide fruitful new ground for re-assessing human-animal relations. This book maps the central debates surrounding anthropomorphism in relation to our descriptions of animals, their lives, animal mentality, and meaningful communication in the nonhuman world. Rebekah Humphreys synthesizes the work of critical animal theorists, philosophers, and cognitive ethologists, and provides a critical account of how the debates concerning anthropomorphism play a key role in a proper understanding of animal ethics.

Dangerous Jokes develops a new theory about how humor in ordinary conversations communicates prejudice and reinforces social hierarchies, drawing on the author's expertise in philosophy of language and on evidence from sociology, law and cognitive science. It explains why jokes are more powerful than ordinary speech at conveying demeaning messages, and it gives a new account of listening, addressing the morality of telling, listening to, being amused by, and laughing at demeaning jokes.

In einer Mixed-Methods-Studie werden elf neu zugewanderten Schüler*innen in der Jahrgangsstufe Einführungsphase am Gymnasium im Rahmen einer Unterrichtsreihe Texte in Easy-to-Read-Versionen (Deutsch: Leichte Sprache) vorgelegt und sowohl sprachliche/fachliche als auch emotionale/soziale Auswirkungen auf die Lernenden untersucht. Außerdem wird ein auf die Zielgruppe angepasstes, zweifach gestuftes Regelwerk für die Erstellung solcher Textversionen entwickelt und Rahmenbedingungen für dessen Einsatz konkretisiert. Ziel ist es, dass neu zugewanderten Schüler*innen, die u.U. wenig oder kaum Englisch können, aber aufgrund ihres Alters in eher fortgeschrittene Englischlerngruppen eingegliedert werden, dennoch die Möglichkeit haben, sich im Englischunterricht einzubringen und mit der peer group zu lernen. Dabei übernimmt das Easy-to-Read eine Brückenfunktion, bis dem Englischunterricht auf Regelniveau gefolgt werden kann.

This book proposes a comprehensive discussion of the issue of linguistic feeling, the subject¿s metalinguistic capacity to intuitively apprehend the normative ¿ lexical, syntactic, morphological, phonological¿ ¿ dimensions of a definite language he or she is acquainted with. The volume¿s twelve contributions aim to revisit a concept that, through a fluctuating terminology (¿Sprachgefühl,¿ ¿sentiment de la langue,¿ ¿linguistic intuitions,¿ etc.), had developed, since the late 18th century, within a variety of cultural contexts and research traditions, and whose theoretical, epistemological, and historical ins and outs had not been systematically explored so far. Beginning with a long opening chapter, the book consists of two parts, one tracing the multifaceted approaches to linguistic feeling from Herder to Wittgenstein, and one offering a representative overview of the debates about the issue at stake in current linguistics and philosophy, while addressing the question of the place of metacognition, normativity, and affectivity in language processes.

This volume showcases contemporary, ground-up ethical essays in the tradition of Wittgenstein's broader philosophy and Wittgenstein-inspired ethical reflection. It takes the ethical relevance of Wittgenstein as a substantial and solid starting point for a broad range of ongoing thinking about contemporary ethical issues.The texts are organised in two sections. The first consists of chapters exploring questions around what could be called the "e;grammar"e; of our moral forms of life, and thus represents a more traditional approach in ethics after Wittgenstein. The second part represents a recent turn in the tradition towards investigating moral conceptions, perspectives and concepts that are undergoing change, either because the world itself is changing (for instance with new technologies) or because human agency, such as social movements, has brought us to reconsider previously unquestioned ideas and structures.Within the book, the authors' contributions are inspired, in their ways of working with ethical questions, by Wittgenstein's conceptions of language, understanding and the nature of philosophical inquiry. This book is of interest to philosophers influenced by Wittgenstein, as well as to all ethicists seeking ideas for how to do philosophy in a manner close to lived experience and practice.

Die vorliegende Einführung besteht aus 16 Einheiten, die alle so konzipiert sind, dass sie auch unabhängig voneinander gelesen werden können. Jedes Kapitel führt in einen bestimmten Bereich der Linguistik ein: in Semantik, Sprachgeschichte, Spracherwerb, mentales Lexikon, Pragmatik, Dialektologie, Phonetik, usw. Als Ausgangspunkt und Kapitelüberschrift dienen dabei beispielsweise Fragen wie «Können Wörter müde machen?» (Semantik), «Gibt es Sprachen ohne Grammatik?» (Syntax), «Was ist Deutsch eigentlich für eine Sprache?» (Sprachgeschichte) oder «Wo sind die Wörter im Kopf und wie greift man auf sie zu?», die zugleich das Konzept dieses Buches illustrieren: Die wichtigsten linguistischen Themenkomplexe und Grundlagen sollen nicht nur in leicht zugänglicher und gut verständlicher Form vermittelt werden, sondern es soll auch Neugier auf die Fragen geweckt werden, um die es jeweils geht. Vorkenntnisse werden dabei bewusst nicht vorausgesetzt. Da eine Einführung naturgemäß nur jeweils einen begrenzten Einblick in ein Themengebiet geben kann, werden am Ende jeder Einheit stets auch Literaturtipps zur weitergehenden und vertieften Beschäftigung mit dem behandelten Thema gegeben.

This volume investigates Eric Weil¿s innovative conceptualization of the place of violence in the philosophical tradition with a focus on violence¿s relationship to language and to discourse. Weil presents violence as the central philosophical problem. According to this reading, the western philosophical tradition commonly conceptualizes violence as an expression of error or as a consequence of the weakness of will. However, by doing so, it misses something essential about the role that violence plays in our conceptual development as well as the place violence holds in our discursive practices.The author draws comparisons between Weil¿s work and that of Robert Brandom. Brandom¿s inferentialism creates a sophisticated program at the junction of pragmatics and semantics, philosophy of language, logic, and philosophy of mind. The monograph builds on these insights in order to show how an inferentialist reading of Eric Weil is fruitful for both Weilian studies and for inferentialism. This volume will notably be of interest to scholars in philosophy, argumentation theory, and communication studies.

"In the age of hot takes and trolling, this expansive and funny study of the art and science of trash talk reveals something essential about public life--and even human nature. In the modern economy and culture, fame and virality have become increasingly difficult to separate from success. From athletes to comedians to politicians to big-ticket CEOs, everyone seemingly has to manage their brand. Saying the wrong thing is often more profitable than saying the right one. We are all, it seems, engaged in a giant insult comedy roast, even when we don't want to be. The tradition of talking trash goes back to ancient Greece, and is not always innocent fun. Who gets to do it to whom, how, and when? In this energetic and wide-ranging book, Rafi Kohan takes the measure of this sneakily important practice. Talking to historians, athletes, comedians, and more, he describes what they do and why they do it, and also asks why it's so central to the human experience. From military stress tests at Fort Bragg to the basketball court to the Jeff Ross Roast Battle, he writes about what's funny and what's mean, where the line is, and the consequences--sometimes severe--of crossing it. Trash Talk is full of good jokes and bad jokes, name-calling and moralizing. But it's also belonging, freedom, and how to live with other people"--

This book provides an original perspective on the debate about anti-representationalism and the nature of philosophy. This debate has come to prominence in recent years through the work of people like Richard Rorty, Paul Horwich, Huw Price and Amie Thomasson. It is the first book to explicitly consider this well-known pragmatist kind of anti-representationalism in relation to anti-representationalist views in other areas of philosophy, in particular the philosophy of perception and cognitive science. Taking as its point of departure the neo-pragmatism of Rorty and Price, it critiques the way these (and other) thinkers develop, on this basis, a positive view of philosophy and its remit. By examining the debate about representationalism versus anti-representationalism in perception and cognitive science it provides a different way of understanding the significance of neo-pragmatism, as well as providing an independently interesting perspective on these other debates. A central idea in this perspective involves distinguishing between a world-for-us and a world-in-itself, though in a different way from Kant and many other philosophers. The book extends these reflections to examine questions about realism and the limits of metaphysics for anti-representationalist pragmatism, arguing the view can uphold a common sense kind of realism, as well as the value of distinctively philosophical enquiry in metaphysics.

This book tells a great philosophical tale. The backstory of this tale is simple: the famous philosopher Ludwig Wittgenstein published only one philosophical book during his lifetime: the Tractatus Logico-Philosophicus. He left the lion¿s share of his philosophical writings to posterity in the form of unpublished manuscripts and typescripts amounting to more than 18,000 pages. In his will, Wittgenstein entrusted three of his former students ¿ Elizabeth Anscombe, Rush Rhees and Georg Henrik von Wright ¿ with the task of publishing from his writings what they thought fit. During the subsequent decades, these literary heirs edited the volumes that the learned world has come to know as the influential works of Wittgenstein. Now, the essays in this book tell about Wittgenstein¿s literary heirs in their ambition to publish the writings of their beloved teacher. This history of the posthumous publication processes for Wittgenstein¿s writings will extinguish the genius cult that still exists in some historiographies of philosophy. This cult is partly responsible for the impression that great philosophical works fall from the window of an ivory tower, in completed form, printed and bound, just in order to hit and inspire the next genius philosopher walking by. In actual fact, in the history of philosophy, there are a number of cases in which it takes the great philosophers¿ pupils and followers to bring their teachers¿ thought into a publishable form. Indeed, this is how literary tradition of Western philosophy begins. In the case of Wittgenstein¿s writings, this book opens, at least to some extent, the black box of the discipulary production processes of the making of a classic philosopher.

Through the burgeoning fields of Posthumanities and Environmental Humanities, this edition examines the changing conception of human subjectivity, agency, and citizenship as shaped by the dynamic interplays between nature, technology, science, and culture. The proposed ¿symbiotic turn¿, (the awareness of the multitude of interactions and mutual interdependencies among humans, non-humans and their environment) aspires to explore the complex recompositions of the ¿human¿ in the 21st century. By organizing and promoting interdisciplinary dialogue at multiple levels, both in theory and practice, Symbiotic Posthumanist Ecologies is suggested as a new narrative about the biosphere and technosphere, which is embodied literarily, philosophically, and artistically.

A major collection of essays and interviews from an iconic 20th-century philosopher in five volumes, now all available together in paperback.   Roland Barthes was a restless, protean thinker. A constant innovator‿often as a daring smuggler of ideas from one discipline to another‿he first gained an audience with his pithy essays on mass culture and then went on to produce some of the most suggestive and stimulating cultural criticism of the late twentieth century, including Empire of Signs, The Pleasure of the Text, and Camera Lucida. In 1976, this one-time structuralist outsider was elected to a chair at France‿s preeminent Collÿge de France, where he chose to style himself as a professor of literary semiology until his death in 1980.   The greater part of Barthes‿s published writings has been available to a French audience since 2002, but now, translator Chris Turner presents a collection of essays, interviews, prefaces, book reviews, and other journalistic material for the first time in English and divided into five themed volumes. Volume five, Simply a Particular Contemporary includes four interviews Barthes conducted between 1970 and 1979, varying widely in style and content.

A major collection of essays and interviews from an iconic 20th-century philosopher in five volumes, now all available together in paperback.   Roland Barthes was a restless, protean thinker. A constant innovator‿often as a daring smuggler of ideas from one discipline to another‿he first gained an audience with his pithy essays on mass culture and then went on to produce some of the most suggestive and stimulating cultural criticism of the late twentieth century, including Empire of Signs, The Pleasure of the Text, and Camera Lucida. In 1976, this one-time structuralist outsider was elected to a chair at France‿s preeminent Collÿge de France, where he chose to style himself as a professor of literary semiology until his death in 1980.   The greater part of Barthes‿s published writings has been available to a French audience since 2002, but now, translator Chris Turner presents a collection of essays, interviews, prefaces, book reviews, and other journalistic material for the first time in English and divided into five themed volumes. Volume three, Masculine, Feminine, Neuter, consists of his writing on literature, covering his peers and influences, writers in French and other languages, contemporary and historical writers, and world literature.Â

Attempts to conceal grammatical gender, dictated by the "inclusive" desire to overcome the simple distinction between masculine and feminine (gender binarism) and make room for the neutral, affect the national languagesof a variety of Western countries with increasing frequency and intensity, with the risk of weakening or compromising the functioning of the languages¿ supporting structures. A grammatical innovation has a very different impact from a neologism, and when that innovation, under the excuse of inclusion, ends up infiltrating a public act, or any other text issued or produced by a public entity, penetrating it in a pervasive way, the institutional endorsement should set off the alarm bells. In our case, simplicistically overlapping two levels that must instead be kept distinct ¿ one "structural" (technical-linguistic) and the other "superstructural" (socio-cultural) ¿ means that, in the growth economy of an entire community of speakers and writers, the structures of an idiom, above all if stratified over time, are bent to accommodate the desires of those who, against all logic and the most elementary common sense, expect immediate changes that would upset or crack the linguistic system. This ends up making even the simple decodingof information difficult.

Wu's book provides an innovative perspective on, and recommendations for, the major aspects of second language (L2) teaching from a Hegelian anthro-philosophical perspective.Language is social in nature and is related to the larger social milieu. Hegelian philosophy of language complements existing research and theories on L2 learning by not only equipping them with a systematic framework but also broadening their scope. In Hegelian philosophy, language not only has its individual and interpersonal dimensions but is also related to the community, society, and morality. The Hegelian perspective also suggests a number of functions of L2 which have either been neglected or rejected by L2 researchers. This book highlights these neglected elements such as intersubjectivity, mutual recognition, universalization and objectivization of inner subjectivity of individuals, as well as moral enhancement. These concepts generate insights on the teaching and learning of L2. Wu's volume also covers how the Hegelian anthro-philosophical perspective can help to re-interpret research results on L2 learner characteristics that are related to L2 learning to date such as L2 identity and autonomy.The book offers an alternative research paradigm, teaching philosophy, pedagogical implications, and suggestions for scholars, practitioners, and students in the professional field of L2 teaching.

According to noncognitivists, when we say that stealing is wrong, what we are doing is more like venting our feelings about stealing or encouraging one another not to steal, than like stating facts about morality. This title offers an introduction to these theories, ranging from their early history through the contemporary developments.

Like most cultural groups, the oral tradition of Abagusii People of Kenya is expressed in, among others, proverbs. These capture lessons and meaning, modulated by time and context as they are passed down generations. Like riddles and metaphors, proverbs express the wisdom of a culture and find apt applications in many situations. Christopher Okemwa's work documents some of the proverbs of Abagusii, their meaning, context in which they are used and application thereof. In this book proverbs are documented in the original form accompanied by English translations in addition to lessons they offer. Embedded in this collection are cultural aspects such beliefs and norms which touch on many aspects of Abagusii society. These aspects include relationships among people, communal life, gender matters, economic issues and many more. Here is what others say"Through careful transcription and translation of proverbs of Abagusii people of Kenya, Okemwa shares knowledge and cultural diversity as a wide range of themes and motifs recur hence multiplying meanings and implications. The proverbs explore both socio-political and socio-economic issues, in addition to fulfilling an aesthetic function." - Gladys Nyaiburi Ogaro, Mount. Kenya University "The uniqueness of this work lies in its use of Ekegusii language to impart culture of Abagusii on the reader through the imagery in proverbs. The advantage of 'hearing' Ekegusii first hand, its literal and deep meaning provided, makes it ideal for students and teachers of language and culture in learning institutions. The work also preserves, for posterity, wisdom that may become extinct with the passage of time." - Margaret Kemunto Obaga, Catholic University, Nairobi, Kenya "Christopher Okemwa's Proverbs of Abagusii of Kenya: Meaning & Application captures and radiates, with delight, the wisdom and beauty in Abagusii proverbs. For Ekegusii speakers, the proverbs nudge one to take a deep look at oneself and see how entertaining they can be. For non-speakers of the language the translation provided gives the poems versatility in content and pervasive reach, thus making them universal pieces of erudition that challenge and encourage. The proverb, 'Naigure ndumo boina ko mosiori ntamanya' (I have heard noise coming from grave diggers, but I am not sure who will be first to be interred), for instance, warns everybody against the barbarism of intransigence and physical confrontations, a universal piece of wisdom. Reading this invaluable book is a sure-fire route to intellectual nourishment. Okemwa has documented answers to our deep-seated questions on our socio-cultural, socio-economic and socio-political queries as captured by Abagusii proverbs. The wisdom therein helps one pry into one's own inadequacies and learn to challenge adversity." - Bwocha Nyagemi Bwocha, St. Augustine University, Tanzania

Ifølge Den Danske Ordbog er en tekst en meningsfuld følge af ord. Den definition er bestemt ikke forkert. Ønsker man imidlertid at forstå, hvad en tekst i grunden er, må man tegne et detaljeret og filosofisk reflekteret billede af mundtlige og skriftlige teksters opbygning og deres indplacering i de fysiske og handlemæssige sammenhænge, de omhandler og indgår i.Det er hovedpåstanden i Sproget i verden, at enhver tekstforståelse grundlæggende består i at drage logiske slutninger mellem tanker, der kan være sprogligt udtrykte (asserterede) eller handleiboende (implikaturbårne). Når først denne logiske bund foreligger, kan teksten danne udgangspunkt for de mere principielle metafysiske antagelser om verdens indretning, om dens ting, agenter og personer, og for de empirisk-teoretiske, praktisk-etiske og æstetiske udgaver af disse antagelser. Fx et ordbogsopslag, en naturvidenskabelig artikel eller et digt.Bogen argumenterer for, at der kun findes én logik: førsteordens prædikatslogik. Og til forskel fra forestillinger om, at det er sproget, der skaber verden, fastholder den en konsekvent realisme og kognitivisme: Det er tingsverdenen, der danner forudsætning for vores handleverden, og handleverdenen, der danner forudsætning for vores sprog.