Language mixing is a ubiquitous phenomenon characterizing bilingual speakers. A frequent context where two languages are mixed is the word-internal level, demonstrating how tightly integrated the two grammars are in the mind of a speaker and how they adapt to each other. This raises the question of what the minimal unit of language mixing is, and whether or not this unit differs depending on what the languages are. Some scholars have argued that an uncategorized root serves as a unit, others (...) argue that the unit needs to have been categorized prior to mixing. We will discuss the question of what the relevant unit for language mixing is by studying word-internal mixing in Cypriot Greek-English, English-Norwegian, Greek-English, Greek-German, and Spanish-German varieties that have been reported in the literature based on data from judgment experiments and spoken corpora. By understanding and modeling the units of language mixing across languages, we will gain insight into how languages adapt to each other word-internally, and what some possible outcomes of language contact are in the minds of speakers. (shrink)

Generative grammar is an approach to the study of language which is explicit, mentalistic, and based on the claim that the ability to acquire language is innately specified. This chapter outlines some of the recent history leading up to contemporary generative grammar. It provides some context for the emergence of Principles and Parameters and the basic gist of the Principles and Parameters approach. Chomsky is a fundamental contribution to the study of human language in its effort to develop a new (...) theory of what is universal across languages and what is variable. In the beginning of the 1990s, Chomsky developed a new model, called the Minimalist Program. The main idea behind the model of grammar labeled Government and Binding was developed by Chomsky in several publications. The chapter also outlines some of the current research trends within the Minimalist Program. (shrink)

There is a growing body of literature using the tools of syntactic models of word formation (e.g. Distributed Morphology) to provide analyses of language mixing phenomena, in particular word internal mixing. In fact, the very phenomenon of word internal mixing directly supports a syntactic approach to word formation, according to which words are structurally complex. On the basis of this view, the basic units of word formation involve roots that combine with functional elements in the syntax. The combination of roots (...) with functional elements creates words. This paper is in line with this work and investigates further the question of how word formation operates in cases of language mixing and what exactly is being mixed in mixing, i.e. words vs. roots. After reviewing literature on word internal mixing, I will discuss compound formation in language contact situations, the question being of how compounding in mixing can inform both theories of mixing and theories of word-hood. Compounding is important to answer the question of what exactly is being mixed in mixing, as language differ with respect to the units they employ for compound formation, i.e. words vs. roots and to the availability of linking elements to form compounds. Moreover, compounding is important to understand the role the two languages play in mixing, as languages differ with respect to head-ness (left or right) of their compounds. The data to be discussed will be a mixture of materials that have already been published in the literature and newly collected data and involve several mixing varieties, namely Greek-English, Greek-German, Greek-Turkish, Turkish-Norwegian, Turkish-Dutch and French-Dutch. (shrink)

This paper will discuss Edna Millay's influence on Anne Sexton, with particular reference to issues such as gender politics, femininity, performativity, and the female body. Through close comparative readings of some of the two women's most representative poems, I analyze, firstly, how Millay's outspokenness and daring self-presentation as a woman writer facilitated Sexton's handling of material that was previously considered unacceptable for poetry and, secondly, how Sexton expanded the scope of women's writing in a manner that paid tribute to the (...) earlier poet's innovation. My paper maintains that Millay's repeated attempts to explore gender and interrogate the concept of ‘authentic’ femininity anticipated Sexton's overtly feminist works. Ultimately, I am arguing that, despite the literary climate of the 1960s (which urged the rejection of poets like Mi May) and despite her own ambiguous feelings for the earlier poet, Sexton eventually recovered Mil lay as an important literary predecessor for her generation, consistently imitated her artistic posturing, performance strategies, and self-presentation, and finally acknowledged her unique contribution to women's writing. (shrink)

This article examines Adrienne Rich’s Twenty-One Love Poems in relation to Edna St Vincent Millay’s Fatal Interview. Discussing notions such as lyric voice and innovation within traditional genres, the author analyses how Millay’s attempts to challenge commonplace definitions of female sexuality impacted on Rich’s articulation of sexual desire. The intertextual dialogue between the above works reveals that Millay and Rich produced two remarkably similar erotic narratives, which resist masculinist conceptions of literary history and comment on the self-referentiality of poetic composition. (...) Finally, the author approaches Fatal Interview as a work that foregrounds the significance of women’s bonding, and argues that it was precisely this aspect that caught Rich’s attention and helped the younger poet develop her feminist consciousness. (shrink)

Whereas the Mediterranean has not submitted easily to strong theories, still it has inspired a certain kind of theorizing from the ground. The setting of the Mediterranean viewed from the land's edge gave the world theoria, which Greek etymology and usage associates with looking onto a scene with amazement, viewing drama, being sent as an emissary to consult the oracle, or traveling for the purposes of sightseeing. The present essay explores some connections between the Mediterranean and theoria. Following a brief (...) survey of how theoria functioned in antiquity, it studies the case of 20th-century Greek poet Angelos Sikelianos and American director and choreographer Eva Palmer - husband and wife - who sought to revive ancient ideas of theoria. They organized revivals of the Delphic Festivals in 1927 and 1930 as a prelude to re-establishing Delphi as a world center for people with a vision for the world. Their work rivaled that of the Olympic Revivals, except that the Delphic Revival was linked to a particular Mediterranean site and pursued the course of art, music, social thought, and especially tragedy together with athletics. A spectacular, imaginative, ambitious, but stillborn effort, it gives evidence of both the potential and limits of Mediterranean theoria. (shrink)

Whereas the Mediterranean has not submitted easily to strong theories, still it has inspired a certain kind of theorizing from the ground. The setting of the Mediterranean viewed from the land's edge gave the world theoria, which Greek etymology and usage associates with looking onto a scene with amazement, viewing drama, being sent as an emissary to consult the oracle, or traveling for the purposes of sightseeing. The present essay explores some connections between the Mediterranean and theoria. Following a brief (...) survey of how theoria functioned in antiquity, it studies the case of 20th-century Greek poet Angelos Sikelianos and American director and choreographer Eva Palmer - husband and wife - who sought to revive ancient ideas of theoria. They organized revivals of the Delphic Festivals in 1927 and 1930 as a prelude to re-establishing Delphi as a world center for people with a vision for the world. Their work rivaled that of the Olympic Revivals, except that the Delphic Revival was linked to a particular Mediterranean site and pursued the course of art, music, social thought, and especially tragedy together with athletics. A spectacular, imaginative, ambitious, but stillborn effort, it gives evidence of both the potential and limits of Mediterranean theoria. (shrink)

This article builds on a developing interdisciplinary discussion of home. It studies two 20th-century texts in counterpoint: political philosopher Agnes Heller's essay, `Where Are We at Home,' and novelist Melpo Axioti's My Home, a nostalgic recollection of life on Mykonos. Heller contrasts the elusive, self-appointed geography of postmodern living with a traditional view of primordial dwelling, a non-transient way of dwelling that gave to Earth a commitment stretching from ancestral past to a distant future. That experience is all but lost (...) today, Heller muses as she surveys the horizon for space-bound alternatives to today's geographic promiscuity. The closing paragraph of her essay, which settles inconclusively on a Mediterranean landscape, opens a portal to My Home, the work of another political exile deprived of nationality and citizenship during the Cold War. Axioti's postmodern novel juxtaposes native stories of a transient life on Mykonos with the modern developer's efforts to discover firm foundations for building and an exile's wish to recover solid memories of home. Between those perspectives, Mykonos comes alive as a different type of home, in which obligation forms a bridge between presence and absence. The article closes by inquiring whether a thoughtful look at fragile Mediterranean worlds might reintroduce the idea of obligation to postmodern conceptions of home. (shrink)

The article is dedicated to the politico-theological critique of Judaism from the position of Christianity. It shows the affinity of Marx’s early critique of liberal state and of Hannah Arendt’s criticism of formal legalistic thinking in the contemporary judicial treatment of Nazism (and of similar international political crimes). Marx’s critique of nation-state finds its unlikely continuation in Arendt’s critique of international law. The politico-theological argument is explicit in Marx and implicit in Arendt, but both develop the Hegelian criticism of liberal (...) state which shows its reliance on the abstract law, on the one hand, and on the egotistic abstract individual, on the other. The theological undercurrent of the argument is both sign of its limitations, and of the subsisting relevance of the politico-theological framework, even in the similarly novel circumstances of the twentieth century. It is only within and through the theological critique and critique of theology that these issues would stand a chance of resolution. (shrink)

The article addresses the notion of communism with a special angle of factuality and negativity, and not in the usual sense of a futurist utopia. After considering the main contemporary theories of communism in left-leaning political thought, the author turns to the Soviet experience of an “actually existing communism.” Apart from and against the bureaucratic state, a social reality existed organized around res nullius, that is, an unappropriated world that was not a collective property, as in the case of res (...) publica. The alienation from things and from the state resulted not only in the sense of oppression, but in a new culture of a paradoxical “communality”, where the “Other,” be it a thing or a person, appears rather as ground, not figure. This culture of a non-thematic gaze led to a formation of a communality as a given, and not as a utopian desideratum. I claim that this is a major difference between the current Western society and a post-Communist society. The former is more solidary and collectivist, but only consciously and deliberately so, operating from an individualist ontology, while the latter is individualist, but with an assumption of the “Other” as a pre-given fact. In this chiasmus, both “communisms” are problematic, so that an alternative model of individuation, rather than the atomization of an assumed collectivity, would be preferable. (shrink)

This article discusses the 2022 war from the point of view of its well-documented savagery. It addresses philosophical discussions of barbarism and gives a dialectical explanation of this phenomenon through the gradual polarization between the forces of Enlightenment and the obstinacy of the subject. This clash has a double shape: formality versus materiality and morality versus happiness.

This roundtable intervention explores the question of collective guilt in the case of Russia’s war with Ukraine. Psychoanalytic analysis of guilt is added here to the traditional discussions of concrete and generalized responsibility of the individual for the actions of her government. An affirmative, good-oriented ethic is promoted, in contrast to the evil-centered ethic. A group guilt of intelligentsia is found in its cultural and economic domination within the Russian society, which has led to an unfortunate separation between the nationalist (...) and internationalist classes. (shrink)

Lenin’s State and Revolution is not only a project for imminent revolutionary policy and not only a legitimization argument for a revolutionary dictatorship, but also a theory of state and theory of democracy. Lenin points at the reduplication of state organs that is inherent in a democratic state. While the Russian revolutionary thinks of this reduplication as something transitory, we today increasingly see it as a durable condition coterminous with the late-modern democratic state. I use Lenin’s treatise as a point (...) of inspiration to briefly characterize my dialectical theory of state. (shrink)

This volume in the Political Theory and Contemporary Philosophy series examines one of the most important topics in contemporary political theory: how to conceptualize the relationship between the one and the many. The essays discuss how to reconcile multiple ontologies without subsuming them to a totalitarian unity. While one school of thought seeks to create a new ontology based on the many instead of the one,, another proposes to understand the "one" as the "ultra-one" of the event. In this groundbreaking (...) work, leading thinkers explore these debates and offer alternative concepts. Building on Jean-Luc Nancy's essay who proposes an ontology of "singular plurality," contributors aim to synthesize the one and the many and suggest different ways of forming collectives, beyond the dominant representative political forms. An original and challenging work, Politics of the One addresses new possible ways of bringing people together, integrating philosophy with theoretical and practical problems of politics. (shrink)

This is the Q&A portion of the roundtable that focuses on the crucial issues of individual and collective guilt of the intellectual class in the face of war. The participants address the stratification of Russian society, possibilities and obstacles of dissent, and the eschatological tendencies of history by engaging with each other’s claims and ideas and seeking answers to direct questions.

The historical meaning of the dissolution of the Soviet Union and of the subsequent post-communist transformation remains profoundly unclear. Most observers hesitate to designate these events as a revolution, building on a common-sense notion of revolution as a violent, radical change. My dissertation argues that the post-communist transformation was indeed a revolution and proves this claim by comparing it with the French Revolution, in its political, social, and anthropological aspects. In both historical cases, the quick and easy victory of society (...) over the "old regime" was followed by a long period of internal struggle, threat of stagnation, and widespread melancholia. ;Based on this historical parallel, I turn to the theoretical analysis of the concept of revolution. Our recent historical experience allows for a new perspective on the history of this concept, as it has been developed in the Modern philosophy and political theory. The present study focuses primarily on two points in this history. The first is Immanuel Kant's treatment of the French Revolution in his late political texts, The Conflict of the Faculties and The Metaphysics of Morals. The second is Hannah Arendt's work On Revolution. The close reading of these texts allows me to outline the structure of the concept of revolution as centered around the logic of negativity. ;Kant interprets the French Revolution as an irreversible event. The revolution repeatedly returns to the imaginary, impossible point of self-foundation only to recoil again from the abyss it opens. Arendt also emphasizes the two sides of revolution, the infinite self-destruction and the new beginning. Although Arendt attempts to separate the "positive" American Revolution from the "negative" French Revolution, the dissertation shows that her conceptual reading of the two is identical and that it heavily depends on the narrative structure of tragedy. ;Revolution is the central concept of the Modern philosophy of history. It is far from being outdated but must be updated and renewed to provide meaning to our present historical situation. This dissertation makes a step towards this renewal. (shrink)

This article offers a close reading of Hannah Arendt's book On Revolution. It exposes the ambivalence of Arendt with regard to tragedy and mimesis. This ambivalence is not just her own; it is inherent in the treatment of tragedy and mimesis throughout the history of political thought. In spite of Arendt's argument that privileges the limited American Revolution against the boundless French one, in her rhetoric and in her storytelling Arendt presents a unitary but dialectical picture of revolution, where suffering (...) and foundation are inseparably intertwined. The founding public action of revolutionaries implies a crisis of mimetic passions (of fear and pity) which threatens to undo, but also set the stage for, revolution. This negative, passionate and passive side of revolution helps us to come to terms with the non-productive but emancipatory revolutions in the Eastern Europe of 1989-91. (shrink)

The state has been a dominant political form for at least the last two hundred years. This is a multi-authored volume exploring the transformation of state as it experiences historical and conceptual crisis and envisioning how it could be re-constituted.

This essay attempts to formulate an ethical program for today's left by showing that such a program should necessarily involve both the insistence on a subjectivity, in the sense of a revolutionary self-determination that would go beyond the liberal pre-established autonomy and an openness to the new and unrecognized that would go beyond all liberal tolerance. I further argue that the only way to understand the co-articulation of subjectivity and openness is to accentuate the event as the origin of open (...) subjectivity. Moreover, borrowing a motif from Kant,1 I will speak of the “orientation” in history that an event provides…. (shrink)

We argue for a perspective on bilingual heritage speakers as native speakers of both their languages and present results from a large-scale, cross-linguistic study that took such a perspective and approached bilinguals and monolinguals on equal grounds. We targeted comparable language use in bilingual and monolingual speakers, crucially covering broader repertoires than just formal language. A main database was the open-access RUEG corpus, which covers comparable informal vs. formal and spoken vs. written productions by adolescent and adult bilinguals with heritage-Greek, (...) -Russian, and -Turkish in Germany and the United States and with heritage-German in the United States, and matching data from monolinguals in Germany, the United States, Greece, Russia, and Turkey. Our main results lie in three areas. We found non-canonical patterns not only in bilingual, but also in monolingual speakers, including patterns that have so far been considered absent from native grammars, in domains of morphology, syntax, intonation, and pragmatics. We found a degree of lexical and morphosyntactic inter-speaker variability in monolinguals that was sometimes higher than that of bilinguals, further challenging the model of the streamlined native speaker. In majority language use, non-canonical patterns were dominant in spoken and/or informal registers, and this was true for monolinguals and bilinguals. In some cases, bilingual speakers were leading quantitatively. In heritage settings where the language was not part of formal schooling, we found tendencies of register leveling, presumably due to the fact that speakers had limited access to formal registers of the heritage language. Our findings thus indicate possible quantitative differences and different register distributions rather than distinct grammatical patterns in bilingual and monolingual speakers. This supports the integration of heritage speakers into the native-speaker continuum. Approaching heritage speakers from this perspective helps us to better understand the empirical data and can shed light on language variation and change in native grammars. Furthermore, our findings for monolinguals lead us to reconsider the state-of-the art on majority languages, given recurring evidence for non-canonical patterns that deviate from what has been assumed in the literature so far, and might have been attributed to bilingualism had we not included informal and spoken registers in monolinguals and bilinguals alike. (shrink)

The theory of language must predict the possible thought—signal (or meaning—sound or sign) pairings of a language. We argue for a Meaning First architecture of language where a thought structure is generated first. The thought structure is then realized using language to communicate the thought, to memorize it, or perhaps with another purpose. Our view contrasts with the T-model architecture of mainstream generative grammar, according to which distinct phrase-structural representations—Phonetic Form (PF) for articulation, Logical Form (LF) for interpretation—are generated within (...) the grammar. At the same time, our view differs from early transformational grammar and generative semantics: We view the relationship between the thought structure and the corresponding signal as one of compression. We specify a formal sketch of compression as a choice between multiple possible pronounciations balancing the desire to transmit information against the effort of pronounciation. The Meaning First architecture allows a greater degree of independence between thought structures and the linguistic signal. We present three arguments favoring this type of independence. First we argue that scopal properties can be better explained if we only compare thought structures independent of the their realization as a sentence. Secondly, we argue that Meaning First architecture allows contentful late insertion, an idea that has been argued for in Distributed Morphology already, but as we argue is also motivated by the division of the logical and socio-emotive meaning content of language. Finally, we show that only the Meaning First architecture provides a satisfying account of the mixing of multiple languages by multilingual speakers, especially for cases of simultaneous articulation across two modalities in bimodal speakers. Our view of the structure of grammar leads to a reassessment of priorities in linguistic analyses: while current mainstream work is often focused on establishing one-to-one relationships between concepts and morphemes, our view makes it plausible that primitive concepts are frequently marked indirectly or unpronounced entirely. Our view therefore assigns great value to the understanding of logical primitives and of compression. (shrink)

Das Widerspiel von mythischer und historischer Zeit ist ein wesentliches Merkmal der antiken Zeitauffassung, wie sie uns in reinster Form die antike Literatur widerspiegelt. Es stellt auch einen wichtigen Unterschied zu unserer modernen Zeiterfahrung dar, sodass die angelegentliche Untersuchung jeder Spielart dieser παλίντονος ἁρμονίη von Mythischem und Historischem einer Herausforderung gleichkommt, die Eigenart antiker Zeitauffassung verstehen zu lernen. Auf den folgenden Seiten geht es um diese Problematik in einem einzigen Gedicht einer bestimmten Gattung eines begrenzten Zeitalters: Das Zeitalter ist die (...) Hochblüte des Hellenismus, die Gattung die Hymnendichtung, das Gedicht der Hymnos auf Artemis des Kallimachos. (shrink)

The claim that the cult of Artemis of Ephesus included a rite of initiation, conducted by the kouretes, should be doubted. Various Ephesian magistrates in Roman Imperial times, but not the annual kouretes, declare that they celebrated “all the sacrifices and mysteries”. This however can be merely the increasingly pretentious terminology of the age, “mysteries” meaning no more than “holy rites”. Ancient authors show no knowledge of initiation to Artemis at Ephesus. In contrast, the inscriptions unambiguously attest initiation (...) to Dionysus and probably to Demeter, as we would expect in a Greek city. And in one dedication to Aphrodite, we do find again “mysteries”, but in this case metaphorical: they refer to marriage. (shrink)

Cet ouvrage collectif sur Artémis et Diane en Grèce ancienne et en Italie, dirigé par Giovanni Casadio et Patricia A. Johnston, regroupe la plupart des interventions du Vergilian Society’s Symposium Cumanum, tenu à la Villa Vergiliana, près de l’ancienne Cumes, en juin 2012. Après une introduction générale des éditeurs sur Artémis puis sur Diane et la présentation des contributions, il est organisé en quatre parties. Le cadre de la première paraîtra très vaste, « Artémis à Mycènes et en Grèce...

This chapter contains sections titled: Humans and Hunting Women Who Hunt Why Do You Hunt? The Thrill of the Kill How Did You Learn to Hunt? With Whom? Women Hunting What Does It Feel Like? The New Artemis? Notes.

Editors of Lysistrate have regarded this passage as a kind of cursus honorum of a well-brought-up young Athenian lady: the chorine first served at the age of seven as a bearer of the sacred casket ; then at the age of ten as miller of corn for Athena Archegetis ; then followed service as a ‘bear’ of Artemis at the Brauronia; finally, she returned to Athens as a basket-bearer , holding a string of figs, when a fair young girl. (...) After this, presumably, she married. There are several difficulties in this interpretation: notably, the intrusion into service apparently wholly devoted to Athena of a spell as one of Artemis' servants at Brauron; moreover, the evidence is that Artemis' ‘bears’ were pre-pubescent, not young girls on the verge of marriage, as the above interpretation seems to require them to be. Another weakness lies in the period of service as an arrephoros: this passage seems to be the only direct evidence that arrephoroi might be seven-year-old, rather than adolescent, girls. A more extreme interpretation is that of A. Brelich, who regarded this passage as proof that there existed in fifth-century Athens a system of universal female initiation, based on four successive grades, arrephoria, aletria, arkteia and kanephoria. I do not propose to comment in detail upon Brelich's hypothesis, but critics of it might begin by questioning the age and number of the arrephoroi, and the function and location of the kanephoroi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Then Artemis Said DIANA LUEPTOW Then Artemis said, because our mother found no home but an island dragging anchor, a safe child will never be delivered. arion 26.3 winter 2019...

Ή μελέτη του έκτύπου μιας, χαμένης σήμερα, επιγραφής, καί μία «γλώσσα» του 'Ησυχίου οδηγούν στην ερμηνεία δύο μυστηριωδών επικλήσεων τής Αρτέμιδος, « Βλαγανϊτις » καί « Διγαία », γνωστών άπό ένα βωμό πού βρέθηκε πρίν άπό τόν τελευταίο πόλεμο στό Μετόχι 'Ημαθίας. Έπί πλέον επιτρέπουν μερικές διαπιστώσεις γιά τήν φωνολογία τής αρχαίας μακεδόνικης διαλέκτου.