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On Understanding a General Name 关于理解通用名称
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011109
Bernard Harrison
One venerable, and supposedly thoroughly discredited, way of thinking about general names is to conceive of them as names of essences. This is not as transparently foolish a conceit as is nowadays generally supposed. Locke used the term ‘essence’ in two related senses; first, as ‘the being of any thing whereby it is what it is’, and second, as a name for any principle or procedure (for example, matching against an abstract idea) which enables us to rank things under ‘sortal names’ (general names) (Locke, 1690, 3.2.15). In this latter sense, knowing the essence which corresponds to horse or lead, for example is, according to Locke, knowing ‘what are the alterations may or may not be in a horse or lead, without making either of them to be of another species’ (Locke, 1690, 3·3·13).
一种值得尊敬的,但被认为是完全不可信的,思考一般名称的方式是把它们想象成本质的名称。这并不像现在人们普遍认为的那样,是一种明显愚蠢的自负。洛克在两个相关的意义上使用了“本质”一词;首先,作为“任何事物的存在,使其成为其所是”,其次,作为任何原则或程序的名称(例如,与抽象概念相匹配),使我们能够在“排序名称”(一般名称)下对事物进行排序(Locke, 1690, 3.2.15)。在后一种意义上,知道与马或铅相对应的本质,例如,根据洛克的说法,就是知道“马或铅的变化可能是什么,也可能不是什么,而不会使它们中的任何一个成为另一个物种”(洛克,1690,3,3,13)。
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引用次数: 1
Locke, Steiner and Understanding 洛克,斯坦纳和理解
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011055
M. Stewart
Professor Parkinson in his lecture on ‘The Translation Theory of Understanding’ (pp. 1–19 above) discusses two stages in the development of a false but influential tradition which he finds common to Locke's Essay Concerning Human Understanding and Professor George Steiner's After Babel. He is not, of course, alleging any direct historical influence of the one on the other; neither is he principally addressing Steiner's book as a whole, but rather the account of understanding upon which it appears to be founded. I should like to take his paper as the starting-point for my own, but begin from a somewhat broader view than he does of the legacy of Locke. With Parkinson's constructive position I have no quarrel, and I shall not address myself directly to it.
帕金森教授在他关于“理解的翻译理论”的演讲中(上面第1-19页)讨论了一个错误但有影响力的传统发展的两个阶段,他发现洛克关于人类理解的文章和乔治斯坦纳教授的巴别塔之后。当然,他并不是说这两者之间有任何直接的历史影响;他也不是主要把斯坦纳的书作为一个整体,而是对它所建立的理解的描述。我想把他的论文作为我自己的论文的起点,但是从一个比他对洛克的遗产更广泛的观点出发。对于帕金森氏的建设性立场,我没有意见,我也不打算直接讨论这个问题。
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引用次数: 3
The Simulation of Verbal Communication Activities 语言交际活动的模拟
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011122
J. Sparkes
One lesson the Open University teaches its academic staff is to be wary of misjudging the level and character of the conceptual development of others. This lesson, coupled with previous encounters I have had with philosophers and psychologists, has taught me with great clarity that I, an electronic engineer-cumphysicist with, I must admit, philosophical leanings, am likely to make errors about your preconceptions, your use of words and the meanings you attach to them, particularly such words as memory, concept, recognition etc. There are many strategies I could adopt to meet this difficulty, but I will tell you only of the one I have chosen. It is simply this.
开放大学教给其学术人员的一个教训是,要警惕误判他人概念发展的水平和特征。这一课,加上我之前与哲学家和心理学家的接触,让我非常清楚地认识到,我,一个电子工程师兼物理学家,我必须承认,有哲学倾向,很可能会在你的先入为主、你对词语的使用和你赋予它们的含义上犯错误,尤其是像记忆、概念、识别等词语。我可以采取许多策略来应对这个困难,但我只告诉你我选择的一个。很简单。
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引用次数: 0
The Problem of Language Variety: an example from religious language 语言多样性问题:以宗教语言为例
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011146
D. Crystal
One of the most significant trends within linguistics in the 1970s has been the move away from the formalised models of language introduced by Chomsky towards an account of language that incorporates functional premises. As Charles Fillmore put it, in a 1972 paper, the emphasis on formalisation needs to be balanced by a consideration of what exactly it is that linguists want to formalise. Putting this another way, a contrast can be drawn between the stress laid in the 1960s on the specification in formal terms of the common factors that underlie utterances (on the similarities – deep or surface – between the sentences of a language, and on the similarities – the formal and substantive universals – between different languages) and the stress laid in the 1970s on the specification in functional terms of the differences between language forms, as captured by such notions as dialect, style, level, etc.
20世纪70年代,语言学中最重要的趋势之一就是从乔姆斯基引入的形式化语言模型转向包含功能前提的语言描述。正如查尔斯·菲尔莫尔(Charles Fillmore)在1972年的一篇论文中所说,在强调形式化的同时,需要考虑语言学家想要形式化的究竟是什么。换句话说,20世纪60年代强调的是构成话语基础的共同因素的形式规范(一种语言的句子之间的相似之处-深层或表面,以及不同语言之间的相似之处-形式和实质共性),而20世纪70年代强调的是语言形式之间差异的功能规范,这两者之间可以形成对比。比如方言,风格,水平等等。
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引用次数: 2
PHS volume 10 Cover and Front matter 小灵通卷10封面和正面问题
Pub Date : 1976-03-01 DOI: 10.1017/s0080443600011018
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引用次数: 0
Culture and Colour Coding 文化与色彩编码
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011110
B. Lloyd
Western scholars have speculated for centuries about the perceptual capacities of non-western peoples, of children, and of animals; and, more recently, about the representation and communication of perceptual experience in language. Colour is a particularly intriguing domain within which to study the communication of experience because the physical stimulation necessary for the perception of colour, light radiation, can be specified with precision, and creates an aura of rigour and certainty.
几个世纪以来,西方学者一直在推测非西方民族、儿童和动物的感知能力;最近,关于感知经验在语言中的表现和交流。色彩是研究经验交流的一个特别有趣的领域,因为感知色彩所必需的物理刺激,即光辐射,可以精确地指定,并创造出一种严谨和确定的氛围。
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引用次数: 3
The Translation Theory of Understanding 翻译理解理论
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011043
G. Parkinson
The theme of this paper is a philosophical theory of communication; more specifically, a theory about the understanding of language. It is an old theory, whose classical exponent was John Locke, and in the form that Locke expounded it the theory is now generally rejected by philosophers. But it is far from being a mere museum piece. The view about language that Locke put forward was a plausible one, and it has continued to be put forward in various forms. My main concern here is with a very recent version of the theory, contained in a book published early in 1975; however, it will be helpful to begin with a brief account of Locke's version. This is not only classical, but is also simple and clear, and as such it may serve as a useful stepping-stone towards an understanding of the more modern version.
本文的主题是传播的哲学理论;更具体地说,是关于语言理解的理论。这是一个古老的理论,其经典的代表是约翰·洛克,在洛克阐述的形式下,这个理论现在被哲学家普遍拒绝。但它绝不仅仅是一件博物馆藏品。洛克提出的关于语言的观点是合理的,并且以各种形式继续被提出。我主要关心的是这个理论的一个最新版本,收录在1975年初出版的一本书中;然而,从简要介绍洛克的版本开始是有帮助的。这不仅是经典的,而且是简单明了的,因此它可以作为一个有用的踏脚石,以了解更现代的版本。
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引用次数: 5
The Place of Structure in Communication 结构在交际中的地位
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011092
T. Potts
In this lecture, I want to convey some ideas about linguistic communication which will probably be found not only unfamiliar, but also difficult to grasp at a first encounter. Perhaps I am being too ambitious in so short a compass. At any rate, my only hope of success is to work within closely defined limits, to concentrate more upon expounding these suggestions than upon detailed justification of them, and to say as little as possible about the shortcomings of alternative proposals which are current. The references which I cite have also been rather narrowly selected. As to the limits of this discussion, it will be confined to linguistic communication, as effected by the use of sentences. This is not to deny that there are non-linguistic forms of communication, both between men and between other animals, nor that there are other units of linguistic communication than the sentence; I have taken only what seems most typical of human communication, in order to make the task manageable.
在这次演讲中,我想要传达一些关于语言交际的观点,这些观点可能不仅是你不熟悉的,而且在第一次接触时很难掌握。也许我在这么短的时间内野心太大了。无论如何,我成功的唯一希望是在严格限定的范围内工作,更多地集中精力阐述这些建议,而不是详细说明这些建议的理由,并尽可能少地谈论当前其他建议的缺点。我所引用的参考文献也是经过严格挑选的。至于这个讨论的范围,它将限于语言交际,因为它受句子使用的影响。这并不是否认人类之间和其他动物之间存在非语言形式的交流,也不是否认除了句子之外还有其他语言交流单位;为了使这项任务易于管理,我只采用了最典型的人类交流方式。
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引用次数: 4
Psycholinguistics: Competence and Performance 心理语言学:能力与表现
Pub Date : 1976-03-01 DOI: 10.1017/S0080443600011080
J. Greene
There has been a tendency, natural perhaps in such ‘verbal’ disciplines as philosophy and linguistics, to assume that language and communication are the same thing. But while no one would deny that language is one powerful medium of human communication, is it the only one? Is there any real distinction between communicating one's desire to leave a dinner party by making verbal remarks like, ‘I must go’ or ‘We could only get Jane as a babysitter’, as opposed to fidgeting, standing up and looking longingly towards the door? As Michael Argyle argues, a great deal of information is conveyed by non-verbal cues. To take the argument a step further, are even verbal statements examples of purely linguistic communication ? Whereas the manifest linguistic content of ‘I must go’ is obvious to anyone who speaks English, the meaning of the remark about the babysitter can only be understood by those who know the particular neighbourhood social context in which it was uttered. Does it make sense, then, to try and analyse the linguistic structure and content of an utterance without taking into account the use to which it is being put in a particular extra-linguistic context?
在哲学和语言学等“语言”学科中,有一种倾向,认为语言和交流是一回事,这也许是很自然的。虽然没有人会否认语言是人类交流的一种强大媒介,但它是唯一的媒介吗?口头上说“我得走了”或“我们只能请简当保姆”来表达想要离开晚宴的愿望,而不是坐立不安地站起来,渴望地望着门口,这两者之间有真正的区别吗?正如迈克尔·阿盖尔(Michael Argyle)所说,大量信息是通过非语言线索传达的。再进一步,甚至口头陈述都是纯语言交流的例子吗?“我得走了”这句话的明显语言内容对任何说英语的人来说都是显而易见的,但关于保姆的这句话的意思只有那些知道这句话所说的特定社区社会背景的人才能理解。那么,试图分析话语的语言结构和内容,而不考虑它在特定的语言外语境中的用途,这有意义吗?
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引用次数: 0
PHS volume 9 Back matter 小灵通第九卷
Pub Date : 1975-03-01 DOI: 10.1017/s0080443600000947
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引用次数: 0
期刊
Royal Institute of Philosophy Lectures
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