Di 1 juan. Zhu zhang juan -- Di 2 juan. Xue shi juan -- Di 3 juan. Shi ji juan.

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift (...) of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind. (shrink)

This book presents Yi Hwang —better known by his pen name, Toegye—Korea’s most eminent Confucian philosopher. It is a pioneering study of Toegye’s moral and religious thought that discusses his holistic ideas and experiences as a scholar, thinker, and spiritual practitioner. This study includes Toegye’s major biographies and letters as well as his famous Jaseongnok and Seonghak sipdo. Edward Chung explains key concepts, original quotations, annotated notes, and thought-provoking comments to bring this monumental thinker and his work to life. (...) Chung also considers comparative and interreligious perspectives and their contemporary relevance. By offering groundbreaking insights into Neo-Confucianism, this book sheds fresh light on the breadth and depth of Toegye’s ethics and spirituality, and is an important source for scholars and students in Korean and Confucian studies and comparative philosophy and religion. (shrink)

The purpose of One Heart is to illuminate the common sacred ground at the heart of seven faiths: Buddhism, Christianity, Confucianism, Hinduism, Islam, Judaism, and Taoism. Its method is to identify 65 essential principles, among them: Feel what other people feel; Don't harm others; Lead with virtue and concern for others; Be honest ; Practice what you preach; Be content; Don't let anger take over; Choose your companions wisely; Accept the existence of spiritual beings; Seek and you will find. Illustrating (...) each principle are one, two, or three quotations from a wide variety of texts sacred to each of the seven faiths—including the Old and New Testaments, the Talmud, the Mahabarata, the Tao Te Ching, the Bhagavad Gita, the Analects of Confucius, and many other sacred sources. In addition, each chapter also provides guidance on a spiritual theme or practice—prayer beads, a home altar, labyrinth walking—to enhance our understanding of these wise words and universal principles. (shrink)

Better known in his own times than later, Huan T'an (43 BCE-25 CE) was a scholar-official, independent in his thought and unafraid to criticize orthodox currents of his time. A practitioner of the Old Text exegesis of the Classics, he maintained a position on the court during a turbulent time of political crises, uprisings, and civil war, spanning the reigns of four emperors. His principal work, Hsin-lun, differs from other books on political criticism in that it does not deal primarily (...) with history but takes many examples from contemporary social and political life. While belonging to the Old Text group of court officials and scholars, Huan T'an differed radically from them in his stress on direct knowledge, in his range of practical experience, and in his outspoken criticism of popular opinions. He was not a systematic philosopher, but his ideas were influential in the return to a more worldly conception of Confucianism. To translate Huan T'an's writings, one must reconstruct the texts. Timoteus Pokora uses two nineteenth-century fragments as a basis around which to orient quotations from Hsin-lun from sixty-four other sources, primarily encyclopedias and commentaries. Pokora provides notes to give context to these short references and to account for discrepancies between quotations and originals, and he includes a large index to add coherence and points of entry. (shrink)

Compiled in the twelfth century A.D. by Chu Hsi, leading exponent of Neo-Confucianism, with the assistance of Lü Tsu-Ch'ien, Chin-ssu Lu serves as a summary of, and introduction to, the vast literature of Neo-Confucian philosophy. Adding a more rational theoretical foundation and new methods of moral cultivation and study to traditional thought and practice, Neo-Confucianism has exercised great influence upon thought and social life in East Asia in the past six hundred years. As the classical statement of this philosophy, this (...) anthology brings together passages from Chou Tun-i, Ch'eng Hao and Ch'eng I, and Chang Tsai on the Way, Learning, and Self-improvement, as well as assessments of the character of Sages and Worthies; also included is a chapter on the doctrines of Buddhism and Taoism, pointing out ways in which they deviated from the Confucian Way. It is a very stimulating work; indeed almost every sentence has spark and substance. Although it has been widely studied by East Asian scholars, so far in the West there has been only the translation into German by Father Olaf Graf, now virtually unobtainable. With his mastery of Chinese philosophical literature, his industriousness in research and his augmentation of the text by generous quotations from the Chinese, Japanese, and Korean commentaries, the translator has achieved extraordinary success in making the English version even more comprehensible than the original Chinese.--T. S. C. (shrink)

This book deals with the impact of science on Chinese intellectual life and the contribution of its bastard daughter, scientism, to the change in official ideology from individualistic Confucianism to collectivist Marxism. "Scientism" might be defined, in shorthand, as a positivistic, mechanistic, utopian materialism derived by illicit generalization from the method and assumptions of science. Kwok traces the history of this dogma, outlining the career and thought of leading proponents: Wu Chih-hui, "philosophical materialist"; Ch'en Tu-hsiu, "dialectical materialist"; and Hu Shih, (...) "empiricist." He also discusses a geologist, a mathematician, and a psychologist-empiricists who advocated science as the basis for morality and a life of true spirituality. Extensive quotation exhibits the character of the debates, which was aphoristic and often polemical. The empiricists who understood science, were pragmatic and moderate, and made science respectable. In time they lost ground on the right to the Nationalists, who rejected scientism, and on the left to the materialists, who tended to be political journalists and to understand neither science nor the philosophical issues. The materialists became increasingly dialectical and wrote endlessly on the stages into which a science of society might analyze Chinese history. The Communist theoreticians were their heirs and the revolution was the triumph of a developed scientism. Since Kwok has written a chronicle, and since the disputants applied labels and stated conclusions rather than developing arguments, the book is of little interest philosophically. It has value as an account of the influence of the West on Chinese thought and as a manifestation of the limits of that influence.--J. B. L. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Understanding Confucian Philosophy: Classical and Sung-MingChenyang LiUnderstanding Confucian Philosophy: Classical and Sung-Ming. By Shu-hsien Liu. Westport and London: Praeger, 1998. Pp. xii + 273.Understanding Confucian Philosophy: Classical and Sung-Ming, by Shu-hsien Liu, a leading contemporary Neo-Confucian scholar, aims to present the Confucian tradition [End Page 312] from a contemporary Neo-Confucian perspective and purports to provide some background clues to what has led to the Third Epoch of Confucianism, (...) that is, the emergence of the contemporary Neo-Confucian movement.As its title suggests, the book is divided into two parts. Part 1 deals with Classical Confucianism, and part 2 is a study of Sung-Ming Confucian philosophy. The Classical period begins with an informative chapter on the historical background to the emergence of Confucian philosophy, which is particularly useful if the book is to be used as a university-level text. The historical chapter is followed by chapters on Confucius (Kong Zi), Mencius (Meng Zi), The Great Learning and The Doctrine of the Mean, and the Book of Changes. Part 1 ends with a chapter on the transformation of Confucianism since the Han dynasty. Compared with similar books on Confucian philosophy, the chapter on Confucius appears sketchy, but its treatment of Confucius' central concept, jen (ren), is first-rate, clear, and insightful. The chapter on Mencius is more elaborate. It surveys virtually every key concept of Mencius' philosophy. As with similar works by Chinese scholars, the sheer number of quotations in this chapter may appear excessive to Western readers. Hsün Tzu (Xun Zi), another key classical Confucian philosopher, is only mentioned in passing, although this is not surprising in a book written from a Neo-Confucian perspective; in the Neo Confucian tradition Hsün Tzu is considered unorthodox.The chapter on the Book of Changes is a breath of fresh air in that it has adopted a developmental point of view. The author argues that there are four layers of meaning in the work: it offers a system of mystical symbolism, a system of rational/natural symbolism, a system of cosmological symbolism, and finally a system of ethics/metaphysical symbolism. Professor Liu says of the four systems, "each one succeed[s] the other and yet interpenetrate[s] the other" (p. 74). Overall, Classical Confucianism is analyzed according to three inseparable aspects—spiritual, political, and popular—which define the heritage as well as the burden of this tradition.At first I was a bit surprised to see that the chapter on "The Characteristics and Contemporary Significance of Sung-Ming Neo-Confucian Philosophy" is at the beginning, not at the end, of part 2 on Sung-Ming Neo-Confucian philosophy. But it turns out that this chapter contains a brief survey of some major Neo-Confucian philosophers of the period and serves well as an introduction to part 2. Recognizing Chu Hsi's (Zhu Xi) contribution to the movement of the Second Epoch, Liu spends two chapters out of six on this great Sung philosopher. The chapter on Wang Yang-ming aims "to destroy the myth once and for all that there is no discrepancy between Lu [Hsiang-shan] and Wang and that there is not a close relationship between Wang and Chu [Hsi]" (p. 198). This goes against a widespread (mis)conception that Wang and Chu represent two distinct lines of Neo-Confucianism.Part 2 ends with a chapter on Huang Tsung-hsi (Huang Zongxi), arguably the most liberal of all Sung-Ming Neo-Confucian philosophers. Liu regards Huang as the culmination of an unfinished Sung-Ming Neo-Confucian philosophical tradition, from which the contemporary Neo-Confucian movement should take up the cause. Altogether, part 2 is not as systematic in introducing Sung-Ming Neo-Confucian philosophy as is part 1 on Classical Confucianism. [End Page 313]As a synthesis of various articles previously published by the author over a twenty-five-year period, the book bears both the strengths and the weaknesses of works of this kind: there are in-depth studies focused on specific topics of particular interest in the Neo-Confucian movement, but there is occasionally a lack of smooth transition from one chapter to another or... (shrink)

Compiled in the twelfth century A.D. by Chu Hsi, leading exponent of Neo-Confucianism, with the assistance of Lü Tsu-Ch'ien, Chin-ssu Lu serves as a summary of, and introduction to, the vast literature of Neo-Confucian philosophy. Adding a more rational theoretical foundation and new methods of moral cultivation and study to traditional thought and practice, Neo-Confucianism has exercised great influence upon thought and social life in East Asia in the past six hundred years. As the classical statement of this philosophy, this (...) anthology brings together passages from Chou Tun-i, Ch'eng Hao and Ch'eng I, and Chang Tsai on the Way, Learning, and Self-improvement, as well as assessments of the character of Sages and Worthies; also included is a chapter on the doctrines of Buddhism and Taoism, pointing out ways in which they deviated from the Confucian Way. It is a very stimulating work; indeed almost every sentence has spark and substance. Although it has been widely studied by East Asian scholars, so far in the West there has been only the translation into German by Father Olaf Graf, now virtually unobtainable. With his mastery of Chinese philosophical literature, his industriousness in research and his augmentation of the text by generous quotations from the Chinese, Japanese, and Korean commentaries, the translator has achieved extraordinary success in making the English version even more comprehensible than the original Chinese.--T. S. C. (shrink)

In defining man, pre-Qin Confucianists first starts a discussion about the differences between man and beast. This is the Differences between Beast and Man. For the Differences between Beast and Man, pre-Qin Confucianists never analyze the differences between man and other animals from an ontological viewpoint through pure factual elements. Rather, they distinguish between man and beast from a normative viewpoint. The distinction between man and beast leads to a logical conclusion that, as man is fundamentally superior to (...) beast, 'Man is a different species from beast'. Understanding man in this way is common to all pre-Qin Confucianists, although there are some differences. After examining what humane is based on the difference between man and beast, pre-Qin Confucianists discuss the issue of human perfection with a further step. That is a question of the Differences between Sage and Selfhood with respect to how a sage is different from and the same as an ordinary person. Although Confucius states that he cannot set himself up as a sage, Mencius and Xunzi suggest a viewpoint of the Homogeneity of Sage and Selfhood that a sage and an ordinary person (or selfhood) are basically equal. This point is to highlight the universal equality of Sage and Selfhood in which a sage is no different from an ordinary person and any ordinary person can reach the level of a sage through efforts. Thus, pre-Qin Confucianists view man as a being between beast and sage, and, based on that, discuss the issue. In this context, this study intents to analyze the pre-Qin Confucianists' philosophical debate on man based on the viewpoints of the Differences between Beast and Man and the Differences between Sage and Selfhood. (shrink)

Quotation marks in natural language that do not function straightforwardly as devices for securing reference to linguistic objects have generally been categorized as instances of either mixed quotation or scare quotation. I argue that certain uses of quotation marks in natural language resist assimilation to either of these two theoretical categories, as well as to the more familiar categories of pure and direct quotation. It follows that we must recognize a novel type of quotation in natural language, which I call (...) dummy quotation because it involves the contribution of semantically minimal `dummy meanings' to composition. I develop a semantic theory of dummy quotation and show that it is better able than rival proposals to account for the troublesome examples in question. (shrink)

본 논문은 조선시대 유학자들의 도가철학 이해에 나타나는 양민(養民)의 경세론(經世論)을 위민(爲民)과 안민(安民) 개념에 기초하여 분석하고, 養民의 經世論이 가지고 있는 사회, 경제적 인 의미를 분석하는 것을 목적으로 한다. 새로운 왕조 국가의 탄생과 더불어 가속화된 행정 및 사회구조 개혁의 시행은 반대급부 당대 사회가 해결해야할 사회적 문제의 현안을 표면화하는 것이기도 하다. 그리고 이것은 새롭게 탄 생한 국가의 정치적인 명분의 정당성뿐만 아니라 사회적, 경제적인 측면에서 民의 지지를 받는 것을 포함한다. 이 점에서 온전한 民의 삶과 더불어 民의 사회적 지위에 대한 인식은 조선사회 를 이해하는 중요한 요소가 (...) 된다. 하지만 성리학적 이념에 기초한 이상사회의 모습과 달리 성리학적 명분론에 기초한 신분제 사회의 질서 속에서 괴리된 民의 삶은 과도한 국가의 부역과 조세로 인해 곤궁해 진다. 더욱이 여러 번의 士禍와 양란(임진왜란과 병자호란)으로 인해 피폐해진 民의 삶은 사회, 경제적으로 위태로운 상태에 놓이게 된다. 이 점에서 이이와 박세당, 서명응, 이충익, 홍석주와 같은 조선시대 유학자들은 현실사회의 문 제들을 타개하고 온전한 民의 삶을 위한 실효성을 가지는 개혁을 노자사상의 비판적 수용을 통해 진행한다. 이와 같은 맥락에서 볼 때 조선시대 선진적인 유학자들에 의해 제기된 사회개혁론 속에 기능하는 爲民과 安民에 기초한 養民의 經世論은 정주학에 기초한 성리학적 세계관으로부터 벗어 나는 내용을 가진다. 더욱이 실학사상의 형성과정과 계보를 함께하는 爲民과 安民에 기초한 養民의 經世論에는 사회구조에 대한 새로운 개혁에 대한 의지와 더불어 주체적인 民의 삶을 위한 ‘참다운 삶’에 대 한 사회적인 요구가 전제되어 있다. (shrink)

Pure quotation, as in ‘cat’ has three letters, is a linguistic device designed for referring to linguistic expressions. I present a uniform recon struction of the four classic philosophical accounts of the phenomenon: the proper name theory, the description theory, the demonstrative theory, and the disquotational theory. I evaluate the strengths and weaknesses of each proposal with respect to fundamental semantic properties like compositionality, productivity, and recursivity.

Analyses of quotation have assumed that quotations are referring expressions while disagreeing over details. That assumption is unnecessary and unacceptable in its implications. It entails a quasi-Parmenidean impossibility of meaningfully denying the meaningfulness or referential function of anything uttered, for it implies that: 'Kqxf' is not a meaningful expression 'The' is not a referring expression are, if meaningful, false. It also implies that ill formed constructions like: 'The' is 'the' are well formed tautologies. Such sentences make apparent the need (...) for what is commonly explicit, a genuine referring expression, a noun phrase, usually a description, to which the quotation is appositional. A quotation is not itself a word, though it may contain such. The markers signal that the enquoted material is like a sentence-embedded color patch, material displayed to facilitate reference to something identifiable by/with it specified by the noun phrase it subserves. (shrink)

Starting from the familiar observation that no straightforward treatment of pure quotation can be compositional in the standard (homomorphism) sense, we introduce general compositionality, which can be described as compositionality that takes linguistic context into account. A formal notion of linguistic context type is developed, allowing the context type of a complex expression to be distinct from those of its constituents. We formulate natural conditions under which an ordinary meaning assignment can be non-trivially extended to one that is sensitive to (...) context types and satisfies general compositionality. As our main example we work out a Fregean treatment of pure quotation, but we also indicate that the method applies to other kinds of context, e.g. intensional contexts. (shrink)

Quotation exhibits characteristics of both use and mention. I argue against the recently popular pragmatic reductions of quotation to mere language use (Recanati 2001), and in favor of a truly hybrid account synthesizing and extending Potts (2007) and Geurts and Maier (2005), using a mention logic and a dynamic semantics with presupposition to establish a context-driven meaning shift. The main advantages are an account of error neutralization and shifted indexicality under quotation. The current paper addresses the problematic data involving quoted (...) non-constituents. (shrink)

Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...) of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In his 1868 paper “Questions concerning Reality” (QR), an early version of his better-known paper “Questions Concerning Certain Faculties Claimed for Man” (QCF) of the same year (Fisch 1984: xxxviii), Charles S. Peirce quotes the unidentified Latin fragment Hoc loquor inde est (W 2:167). In QCF, the better-known essay first published in the second volume of the Journal of Speculative Philosophy and included in Peirce’s Collected Papers (CP) as well as in the first volume of the Essential Peirce, Peirce quotes (...) the same fragment again. Here, the quote appears in a variant adapted to the given argumentative context as Hinc loquor inde est (W 2:207; CP 5.253; EP 1:24). None of the editors of Peirce’s writings nor, it.. (shrink)

Mixed quotation exhibits characteristics of both mention and use. Some even go so far as to claim it can be described wholly in terms of the pragmatics of language use. Thus, it may be argued that the observed shifting of indexicals under all quotation shows that a monstrous operator is involved. I will argue the opposite: a proper semantic account of quotation can be used to exorcize Schlenker's monsters from semantic theory.

The phenomenon of mixed quotation exhibits clear signs of both the apparent transparency of compositional language use and the opacity of pure quotation. I argue that the interpretation of a mixed quotation in- volves the resolution of a metalinguistic presupposition. The leading idea behind my proposal is that a mixed-quoted expression, say, “has an anomalous feature”, means what x referred to with the words ‘has an anomalous feature’. To understand how this solves the paradox, I set up a precise grammatical (...) framework, explicitly connecting various levels of linguistic analysis: phonological forms, categorial syntax, and a dynamic picture of the semantics–pragmatics interface. In this framework I formalize and evaluate a presuppositional account of mixed quotation. Finally, I address the phenomenon of unquotation and argue that it is an essential ingredient for empirically adequate analysis of mixed quotation in natural language. (shrink)

I argue that free indirect discourse should be analyzed as a species of direct discourse rather than indirect discourse. More specifically, I argue against the emerging consensus among semanticists, who analyze it in terms of context shifting. Instead, I apply the semantic mechanisms of mixed quotation and unquotation to offer an alternative analysis where free indirect discourse is essentially a quotation of an utterance or thought, but with unquoted tenses and pronouns.

Confucian scholars should satisfy two conditions insofar as they think their theories enable Confucianism to make contributions to liberal politics and social policy. The liberal accommodation condition stipulates that the theory in question should accommodate as many reasonable conceptions of the good and religious doctrines as possible while the intelligibility condition stipulates that the theory must have a recognizable Confucian character. By and large, Joseph Chan’s Confucian perfectionism is able to satisfy the above two conditions. However, contrary to Chan and (...) many other Confucian scholars, I argue that any active promotion of Confucianism will violate the liberal accommodation condition. I propose the “wide view of moderate perfectionism,” which enables Confucianism to shed light on a wide range of political and social issues without promoting Confucianism actively. Thus, I present a new approach to the long-standing question of how Confucianism may improve political and social development in a liberal society. (shrink)

Post-Fregean theorists use 'quotation' to denote indifferently both colloquially called quotations (repetitions of prior utterances) and what I call 'displays': 'Rot' means red. Colloquially, quotation is a strictly historical property, not semantic or syntactic. Displays are semantically and syntactically distinctive sentential elements. Most displays are not quotations. Pure echo quotations (Cosmological arguments involve "an unnecessary shuffle") aren't displays. Frege-inspired formal languages stipulate that enquotation forms a singular term referring to the enquoted expression (type). Formalist enquotations differ semantically (...) and syntactically from natural language displays. Call them autonomes, and mark them with stars: *Rot* means red. In formal languages, an unenstarred expression has only one meaning, and an autonome has only one meaning viz., a name (or indexical) designating the unenstarred expression (type). Stars have semantic content and can’t disambiguate. Display punctuation only disambiguates; it says only: This material is displayed. Displays have a semantic function; their marks don't.nDisplays are not terms or lexical items. Displays are objects incorporable into utterances. Such incorporation enables them to be linguistically appropriated much as we appropriate speech-external objects by extrasentential supplementation (e.g., gesturing) to identify the extension of a term by ostending the object -- but now without any extrasentential supplement. Displays are always adjunctive to an (implicit or explicit) ostensionable term, a term whose extension is identifiable by ostending an object. The display-ostensionable term extension relations are various. A display may (1) be the term's referent, or (2) represent the term's extension by (a) replicating or (b) instantiating or (c) expressing the term's referent, or (e) instantiating the property the term predicates. (shrink)

The utterance of any expression x ostends or makes manifest the customary referent of x, x itself, and related matter. If x appears in quotation marks then the presumed intention behind the utterance is to pick out something other than the customary referent (either instead of it or in addition to it). The consequences of these ideas, taken from my 1998 work, are here drawn out in application to a variety of quotations: metalinguistic citation, reported speech, scare-quoting, echo-quoting, loan (...) words, and titles. (shrink)

The proposal of a semantics for quotations using explanatory notions drawn from philosophical theories of pictures. In Quotations as Pictures, Josef Stern develops a semantics for quotations using explanatory notions drawn from philosophical theories of pictures. He offers the first sustained analysis of the practice of quotation proper, as opposed to mentioning. Unlike other accounts that treat quotation as mentioning, Quotations as Pictures argues that the two practices have independent histories, that they behave differently semantically, that (...) the inverted commas employed in both mentioning and quotation are homonymous, that so-called mixed quotation is nothing but subsentential quotation, and that the major problem of quotation is to explain its dual reference or meaning—its ordinary meaning and its metalinguistic reference to the quoted phrase attributed to the quoted subject. Stern argues that the key to understanding quotation is the idea that quotations are pictures or have a pictorial character. As a phenomenon where linguistic competence meets a nonlinguistic symbolic ability, the pictorial, quotation is a combination of features drawn from the two different symbol systems of language and pictures, which explains the exceptional and sometimes idiosyncratic data about quotation. In light of this analysis of verbal quotation, in the last chapters Stern analyzes scare quotation as a nonliteral expressive use of the inverted commas and explores the possibility of quotation in pictures themselves. (shrink)

It appears that in mixed quotations like the following, the quoted expression is used and mentioned at the same time: (1) George says Tony is his ``bestest friend''. Most theories seek to account for this observation by assuming that mixed quotations operate at two levels of content at once. In contradistinction to such two-dimensional theories, we propose that quotation involves just a single level of content. Quotation always produces a change in meaning of the quoted expression, and if (...) the quotation is mixed the shift is, to a first approximation at least, from '...' to ``what x calls '...''', where x is a variable whose value is determined by the context. We argue that quotation is generally context dependent in various ways, and that some of these ways are presuppositional in nature; we present a detailed analysis of the presuppositions in question. (shrink)

Sometimes form-meaning mappings in language are not arbitrary, but iconic: they depict what they represent. Incorporating iconic elements of language into a compositional semantics faces a number of challenges in formal frameworks as evidenced by the lengthy literature in linguistics and philosophy on quotation/direct speech, which iconically portrays the words of another in the form that they were used. This paper compares the well-studied type of iconicity found with verbs of quotation with another form of iconicity common in sign languages: (...) classifier predicates. I argue that these two types of verbal iconicity can, and should, incorporate their iconic elements in the same way using event modification via the notion of a context dependent demonstration. This unified formal account of quotation and classifier predicates predicts that a language might use the same strategy for conveying both, and I argue that this is the case with role shift in American Sign Language. Role shift is used to report others’ language and thoughts as well as their actions, and recently has been argued to provide evidence in favor of Kaplanian “monstrous” indexical expressions. By reimagining role shift as involving either quotation for language demonstrations or “body classifier” predicates for action demonstrations, the proposed account eliminates one major argument for these monsters coming from sign languages. Throughout this paper, sign languages provide a fruitful perspective for studying quotation and other forms of iconicity in natural language due to their lack of a commonly used writing system which is otherwise often mistaken as primary data instead of speech, the rich existing literature on iconicity within sign language linguistics, and the ability of role shift to overtly mark the scope of a language report. In this view, written language is merely a special case of a more general phenomenon of sign and speech demonstration, which accounts more accurately for natural language data by permitting more strict or loose verbatim interpretations of demonstrations through the context dependent pragmatics. (shrink)