scholarly journals Arabic Key Consonants

1970 ◽  
pp. 24-63
Author(s):  
Zev Bar-Lev

This article outlines an approach to lexicon in Arabic linguistics, with special implications for teaching Arabic as a foreign language. Its basic insight is that individual initial consonants have their own meanings. On a theoretical level, this key-consonant system offers a pervasive theoretical insight about the structure of a lexicon, and the nature of lexical acquisition; and on a practical level, it offers a powerful key to learning vocabulary in L2—which in turn may offer the best possible validation of the theoretical claim. It is here related to insights in linguistic theory on the submorpheme (and analogical modeling); in L2 learning, such submorphemes can help make learning of vocabulary easier, and sometimes even make it possible to guess the meanings of new roots in context. An additional implication for the history of Semitic linguistics is also drawn, proposing to bring back into Semitic linguistics a set of insights that had been “banished” from the mainstream with the advent of “scientific” Semitic grammar over a thousand years ago. On the other hand, we will draw a sharp distinction between the proposal and biconsonantal root theory, with which it might be confused on first impression.

2018 ◽  
Vol 4 (1) ◽  
pp. 56-69 ◽  
Author(s):  
Richard Waltereit

Abstract In this paper, I discuss critically the traditional view of reanalysis, taking into account recent debates about the concept. In particular, I argue that the debate about reanalysis tends to conflate two interpretations of reanalysis: reanalysis as a type of language change among other ones, and reanalysis as the recognition or “ratification” of any kind of change. I offer a possible explanation of that potential confusion. I then illustrate this distinction using the history of the French est-ce que question as a case study. I report original diachronic research on the history of that construction. Further, I discuss implications both at a conceptual-theoretical level and at a practical level for further diachronic research. The paper concludes with a summary and discussion of the findings.


1891 ◽  
Vol 37 (159) ◽  
pp. 562-566

The trial of Duncan for a homicidal assault upon his wife on May 12th, 1891, offers several points of considerable interest. It is necessary, first of all, to give a brief history of his antecedents. Early in 1854, when a lad of 15, he had two falls on his head, the first of which was severe. It occurred at school while wrestling with another boy. They fell on a stone step or flag in front of the school, Duncan coming down on his head in violent contact with the stone, and the other boy upon him. He was taken to a surgeon. He was stunned, suffered from headache for some weeks, and was at home for about two months. It was not long before a marked change in his character was observed. From being a most considerate and thoughtful boy, he became indifferent and careless, although he did well in his studies. His feelings towards his father, of whom he had always been fond, altered. He said it made him nervous to sit in the same room with him. He became unsettled in all his actions, shut himself up from society, and avoided speaking to people whom he met in the street. He had terrible fits of depression, and he suffered much from insomnia. However, he went to Leheigh University, but in the course of some months suddenly returned home. Indeed, his instability of character had become such that he made plans one day only to break them the next. In 1886 he went to Baltimore to prepare for the Johns Hopkins University. It was not long before he escaped and wrote a letter to his mother in the wildest excitement. At the above-mentioned University he failed to pass the examination in mathematics, and again went off without letting anyone know where he had gone. Fear was felt that in one of his fits of despondency he had committed suicide. As a matter of fact he did contemplate it. He however went to England. He shortly, however, recrossed the Atlantic and resumed his studies. He wrote to his mother after making the attempt, that it was useless, for “he could not comprehend what he was studying.” His brother, a professor in Johns Hopkins University, wrote home that it was absolutely necessary for him to suspend all mental work or the consequence would be serious. In the following summer (1887) he was in the country, constantly changing his plans and labouring under alternate attacks of depression and excitement. It is impossible to give the number of instances in which sudden changes occurred. He began to study medicine, but soon threw it up. In 1888 his brother got him a post in an electrical company, but he immediately returned to Baltimore in great excitement. It was at this time that he consented to see Dr. Kempster, who had accidentally met him some time before, and had been struck with his strange aspect. Dr. Kempster's first impression was confirmed, and he warned the parents as to the necessity of placing him under care. He refused to stay with Dr. Kempster, as his friends wished him to do. Not long afterwards we find him in California, where he had been sent by his brother. After running away and returning he ultimately left California in the spring of 1890. About this period he had visual hallucinations. He continued to suffer from insomnia. He sailed to Europe in the autumn of 1890. In December of that year he wrote home that he had proposed to Miss Jaderholm, a Fin at Abo, and asked his parents' consent, which was given. They were married in February, 1891, although he had written to his mother that the engagement was broken off. Why he did so is not clear, but disregard for truth was one of his characteristics after the above-noted change in moral character came over him.


2016 ◽  
Vol 1 (19) ◽  
pp. 188-190
Author(s):  
Oleh Kyselov

Soviet scientific atheism left us a rather interesting heritage. On the one hand, there are a number of powerful and still valuable works, which, at least, have not lost their heuristic attractiveness. On the other hand, there are mountains of ideological and propagandistic literature of interest to researchers of various aspects of the history of the USSR. Topics such as state-church and interfaith relations, freedom of conscience and religious freedom, which nowadays became one of the most researched in the independent Ukraine, were on the periphery of research interests in Soviet times. In particular, the notion of "freedom of conscience" was not too developed and interpreted in Soviet religious studies, since it was believed that the classics of Marxism-Leninism gave it an exhaustive understanding. Because of this, the Soviet scientific atheists left three things: 1) criticizing the understanding of freedom of conscience by bourgeois (including clerical) thinkers; 2) compare the theoretical and practical level of freedom of conscience in socialist countries and, finally, 3) comprehend Soviet practices in the field of religion in accordance with the principles of Leninist atheistic doctrine.


1988 ◽  
Vol 15 (1-2) ◽  
pp. 289-316 ◽  
Author(s):  
Theo J. M. van Els ◽  
Mathieu F. Knops

Summary The history of foreign language teaching in the Low Countries has not received a great deal of attention so far. The Low Countries cannot be said to be exceptional in that respect. Very little study has been made of the many primary and secondary sources that have come down to us from the Renaissance. What we do know of the history of Dutch FLT, shows no fundamental differences with what is known about FLT developments elsewhere. That conclusion holds true for the major issues of what aspects of language should be taught in FLT and how these should be taught, and for the particular role played in these matters by linguistics. The Netherlands, however, might turn out to be an extremely interesting country for the study of the history of FLT. It is a country in which there has always been a great deal of FLT and the country is internationally recognized for the quality of its FLT. On the other hand, there is virtually no Dutch contribution to the great developments in the field, especially with regard to reaching methodology.


2006 ◽  
Vol 14 ◽  
pp. 25
Author(s):  
Teresa Yurén ◽  
Cony Saenger

"The look of the other in the devices of foreign languages formation. Isomorphisms of linguistic policy and mediation". The case of the bachelor degrees for French teachers in Mexico is analyzed in order to show how the ways of looking at the other and be looked by the other can impact the mediation types and the treatment of the cultural distances, which in turn rebounds in the appropriation of the foreign language, the configuration of the professional ethos and the acquisition of competences for self-formation. Qualitative data were obtained by means of interviews, observations and collection of documents and the work was done by combining structural analysis, representation analysis, analysis of identity, genealogy and political discourse analysis. As epistemological focus, the reconstruction of the formation device was adopted, highlighting the ethical-political dimension. After analyzing the representations of the teachers on their task and their activity as mediators, as well as their social and cultural identifications, five mediation types and four treatment forms of alterity were identified: the plotted alterity, the confiscated alterity, the aculturing opening and the polyvalent opening. It was found that these forms of looking at the other are also present in the field of educational and cultural cooperation between the countries involved, as well as in the strategies and policies of use and dissemination of the language deployed in the history of said countries. The conclusion is that only a non-confiscating look with polyvalent opening can contribute to the appropriation of the target language, the conformation of an autonomous professional ethos and the acquisition of dispositions for self-formation.


2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Refky Fielnanda

Abstract: The rapid development of the number of islamic banks should be balanced with the availability of infrastructure to carry out daily operational practices. The operational tools include hardware as like as representative office, computerized system, reliable human resources and software as like as method, culture and financial and islamic banking knowledge. In terms of development of Islamic finance is the paper "Alternative Calculation of Return Shahibul Mal on Mudharabah Scheme on Bank Syariah" was written. During this calculation of return shahibul mal has not been standardized in a formula, thus causing two serious effects. First, in the theoretical level, the formula has not yet created a difficulty. Secondly, in practical level, the formula is not impressive enough to recalculate the complexity of return calculations obtained by shahibul mall, causing laziness of the community using the services of islamic bank. This paper using mathematical and arithmetic equations with the help of modeling made by the author to refine and improve the method of calculation that has been available. The purpose of this paper is to create a standard formula that facilitates the calculation of return earned by a shahibul mal in a mudaraba scheme in a islamic bank.  


Author(s):  
Colby Dickinson

In his somewhat controversial book Remnants of Auschwitz, Agamben makes brief reference to Theodor Adorno’s apparently contradictory remarks on perceptions of death post-Auschwitz, positions that Adorno had taken concerning Nazi genocidal actions that had seemed also to reflect something horribly errant in the history of thought itself. There was within such murderous acts, he had claimed, a particular degradation of death itself, a perpetration of our humanity bound in some way to affect our perception of reason itself. The contradictions regarding Auschwitz that Agamben senses to be latent within Adorno’s remarks involve the intuition ‘on the one hand, of having realized the unconditional triumph of death against life; on the other, of having degraded and debased death. Neither of these charges – perhaps like every charge, which is always a genuinely legal gesture – succeed in exhausting Auschwitz’s offense, in defining its case in point’ (RA 81). And this is the stance that Agamben wishes to hammer home quite emphatically vis-à-vis Adorno’s limitations, ones that, I would only add, seem to linger within Agamben’s own formulations in ways that he has still not come to reckon with entirely: ‘This oscillation’, he affirms, ‘betrays reason’s incapacity to identify the specific crime of Auschwitz with certainty’ (RA 81).


2017 ◽  
Vol 39 (2) ◽  
pp. 265-276 ◽  
Author(s):  
Kas Saghafi

In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.


2019 ◽  
Vol 188 (1) ◽  
pp. 95-146
Author(s):  
Martin Bohatý ◽  
Dalibor Velebil

Adalbert Wraný (*1836, †1902) was a doctor of medicine, with his primary specialization in pediatric pathology, and was also one of the founders of microscopic and chemical diagnostics. He was interested in natural sciences, chemistry, botany, paleontology and above all mineralogy. He wrote two books, one on the development of mineralogical research in Bohemia (1896), and the other on the history of industrial chemistry in Bohemia (1902). Wraný also assembled several natural science collections. During his lifetime, he gave to the National Museum large collections of rocks, a collection of cut precious stones and his library. He donated a collection of fossils to the Geological Institute of the Czech University (now Charles University). He was an inspector of the mineralogical collection of the National Museum. After his death, he bequeathed to the National Museum his collection of minerals and the rest of the gemstone collection. He donated paintings to the Prague City Museum, and other property to the Klar Institute of the Blind in Prague. The National Museum’s collection currently contains 4 325 samples of minerals, as well as 21 meteorites and several hundred cut precious stones from Wraný’s collection.


2019 ◽  
Vol 1 (1) ◽  
pp. 5-14
Author(s):  
Carlos Alvaréz Teijeiro

Emmanuel Lévinas, the philosopher of ethics par excellence in the twentieth century, and by own merit one of the most important ethical philosophers in the history of western philosophy, is also the philosopher of the Other. Thereby, it can be said that no thought has deepened like his in the ups and downs of the ethical relationship between subject and otherness. The general objective of this work is to expose in a simple and understandable way some ideas that tend to be quite dark in the philosophical work of the author, since his profuse religious production will not be analyzed here. It is expected to show that his ideas about the being and the Other are relevant to better understand interpersonal relationships in times of 4.0 (re)evolution. As specific objectives, this work aims to expose in chronological order the main works of the thinker, with special emphasis on his ethical implications: Of the evasion (1935), The time and the Other (1947), From the existence to the existent (1947), Totality and infinity: An essay on exteriority (1961) and, last, Otherwise than being, or beyond essence (1974). In the judgment of Lévinas, history of western philosophy starting with Greece, has shown an unusual concern for the Being, this is, it has basically been an ontology and, accordingly, it has relegated ethics to a second or third plane. On the other hand and in a clear going against the tide movement, our author supports that ethics should be considered the first philosophy and more, even previous to the proper philosophize. This novel approach implies, as it is supposed, that the essential question of the philosophy slows down its origin around the Being in order to inquire about the Other: it is a philosophy in first person. Such a radical change of perspective generates an underlying change in how we conceive interpersonal relationships, the complex framework of meanings around the relationship Me and You, which also philosopher Martin Buber had already spoken of. As Lévinas postulates that ethics is the first philosophy, this involves that the Other claims all our attention, intellectual and emotional, to the point of considering that the relationship with the Other is one of the measures of our identity. Thus, “natural” attitude –husserlian word not used by Lévinas- would be to be in permanent disposition regarding to the meeting with the Other, to be in permanent opening state to let ourselves be questioned by him. Ontology, as the author says, being worried about the Being, has been likewise concerned about the Existence, when the matter is to concern about the particular Existent that every otherness supposes for us. In conclusion it can be affirmed that levinasian ethics of the meeting with the Other, particular Face, irreducible to the assumption, can contribute with an innovative looking to (re)evolving the interpersonal relationships in a 4.0 context.


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