Appartenir à une discipline - envisagée comme une forme particulière de culture -, c'est adhérer à des valeurs épistémologiques communes, qui unissent les spécialistes dans leur façon de définir la « bonne » connaissance et d'en prescrire les théories et les méthodes. Des chercheurs d'horizons divers racontent ici leur parcours hors frontières.

The single most important source for Second Temple Jewish exegetical traditions is the three commentaries series written by Philo of Alexandria. Wanting to understand Second Temple Judaism more fully, a group of scholars founded the Philo Institute in 1971 to explore those traditions. The following year they began publication of The Studia Philonica as a venue for their research; however, the significance of Philo's work soon captured the interest of a broader group of scholars and quickly opened the journal's pages (...) up to all aspects of Philonic studies. Six issues were released from 1972-1980 containing twenty-five articles, annual bibliographies, and abstracts of notable publications. The list of contributors is a who's who in Philonic studies in the 1970s and 1980s. After a lapse of almost a decade, the journal was revived as the Studia Philonica Annual, which is devoted to furthering the study of Hellenistic Judaism, in particular the writings and thought of the Hellenistic-Jewish writer Philo of Alexandria (ca. 15 b.c.e. to ca. 50 c.e.). Each year the Annual publishes the most current Philonic scholarship along with an extensive bibliography that is maintained by David Runia. (shrink)

Grapheme-color synesthetes experience color, not physically present, when viewing symbols. Synesthetes cannot remember learning these associations. Must synesthetic percepts be formed during a sensitive period? Can they form later and be consistent? What determines their nature? We tested grapheme-color synesthete, MC2, before, during and after she studied Hindi abroad. We investigated whether novel graphemes elicited synesthetic percepts, changed with familiarity, and/or benefited from phonemic information. MC2 reported color percepts to novel Devanagari and Hebrew graphemes. MC2 monitored these percepts over 6 (...) months in a Hindi-speaking environment. MC2 and synesthete DN, reported synesthetic percepts for Armenian graphemes, or Cyrillic graphemes + phonemes over time. Synesthetes, not controls, reported color percepts for novel graphemes that gained consistency over time. Phonemic information did not enhance consistency. Thus, synesthetes can form and consolidate percepts to novel graphemes as adults. These percepts may depend on pre-existing grapheme-color relationships but they can flexibly shift with familiarity. (shrink)

Classical work on Yoga philosophy; Sanskrit text with English, Gujarati, and Hindi translation.

This book explores the key motif of the religious Other in devotional (bhakti) literatures and practices from across the Indian subcontinent. The primary aim of this book is to reconsider and challenge inherited notions of the bhakta's or devotee's Other and unmask processes of representation that involve adoption, appropriation, and rejection of different social and religious agents. The book considers the ways in which bhakti might be conceived as having an inter-regional impact--as a force, discourse, network, mythology, ethic--while critically engaging (...) with extant scholarly narratives about what bhakti is and tracing when and how those narratives have been used. The sheer diversity of South Asia's devotional traditions renders them an especially rich resource for examining social and religious fault lines, thereby furthering scholarly understanding of how communalism and sectarianism originate and develop on local or regional levels, with wider geographic implications. Bringing together studies from a subcontinent-wide variety of linguistic, geographical, and historical frames for the first time, this book will be an important contribution to the literature on bhakti, and it will be of interest to scholars of South Asian Religion and Asian Religion. (shrink)

The aim of this study was to test the claim that languages universally employ morphosyntactic marking to differentiate events of more‐ versus less‐direct causation, preferring to mark them with less‐ and more‐ overt marking, respectively (e.g., Somebody broke the window vs. Somebody MADE the window break; *Somebody cried the boy vs. Somebody MADE the boy cry). To this end, we investigated whether a recent computational model which learns to predict speakers’ by‐verb relative preference for the two causatives in English, Hebrew, (...) Hindi, Japanese, and K'iche’ Mayan is able to generalize to a sixth language on which it has never been trained: Balinese. Judgments of the relative acceptability of the less‐ and more‐transparent causative forms of 60 verbs were collected from 48 native‐speaking Balinese adults. The composite crosslinguistic computational model was able to predict these judgments, not only for verbs that it had seen, but also––in a split‐half validation test––to verbs that it had never seen in any language. A “random‐semantics” model showed only a relatively small decrement in performance with seen verbs, whose behavior can be learned on a verb‐by‐verb basis, but achieved zero correlation with human judgments when generalizing to unseen verbs. Together, these findings suggest that Balinese conceptualizes directness of causation in a similar way to these unrelated languages, and therefore constitute support for the view that the distinction between more‐ versus less‐distinct causation constitutes a morphosyntactic universal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rushdie’s Dastan-e-Dilruba: The Satanic Verses As Rushdie’s Love Letter to IslamFeroza Jussawalla (bio)Meheruban likhoon ya dilruba likhoon hyran hoon ke apke khat me kya likhoonYe mera prempatr padh kar ke tum naraz na hona ke tum meri zindagi ho ke tum meri bandagi ho[Should I address you as respected one Should I address you as beloved one I am so distraught about how I should address youWhen you read (...) my love letter You should not be disappointed Because you are my life and you are my “life’s work”]—Popular Hindi film song from Raj Kapoor’s Sangam (1964) [my translation]Salman Rushdie has been classified as a postcolonial 1 writer whose fiction depicts the hybrid nature of postcolonials in their migrations and movements, their merging and mixing. Rushdie has variously been called a “Third World Cosmopolitan” [Brennan, Salman Rushdie viii], a “metropolitan intellectual,” and “a hybrid” but most often a [End Page 50] “postcolonial,” because of his “birth” as a “Midnight’s child”—a child born as India was gaining independence at midnight on 14 August 1947 2 —his subsequent education in England, and the making of his home in metropolitan London. Such a perspective is eurocentric and does not provide complete answers to Rushdie’s complex works or the complicated response to his work. For the very hybridity that Rushdie manifests results from his being not only a “post-British” colonial but also a “post-Mughal” colonial.The British were not the only colonizers of India. In fact, Indian historians have traditionally identified several waves of colonization. Journalists Larry Collins and Dominique Lapierre best summarize the two major waves of colonization as follows:Hinduism itself had been brought to India by the Indo-European hordes descending from the North to wrest the subcontinent from its ancient Dravidian inhabitants.... The faith of the Prophet had come much later, after the cohorts of Genghis Khan and Tamurlane had battered their way down the Khyber Pass to weaken the Hindus’ hold on the great Gangetic Plain. For two centuries, the Moslem Mogul emperors had imposed their sumptuous and implacable rule over most of India, spreading in the wake of their martial legions the message of Allah, the One, the Merciful.[Freedom at Midnight 36]While the British were actually occupying India, post-Mughal colonialism in the form of Persian poetry, literature, and the general “sumptuousness” of its art and architecture held sway. The Persian language begot Urdu, often described by linguists as a “camp language” of the Muslim invaders of the Subcontinent. However, Persian, Arabic, and Hindi had come together to create a new language for the poetry, literature, arts, and in general the “high culture” of today’s Indian Muslims. Jawaharlal Nehru, in his definitive history of India entitled Discovery of India, wrote,The Mughals were outsiders and strangers to India and yet they fitted into Indian structure with remarkable speed and began the Indo-Mughal period.... Their dynasties became completely Indianized with their roots in India, looking upon India as their homeland, and the rest of the world as foreign.[236]A synthesis worked itself out: new styles of architecture arose; food and clothing changed; and life was affected and varied in many other ways.... The Persian language became the official court language and many Persian words crept into popular use.[237]Persian was the lingua franca of the incoming Muslims from AD 1193 onward, and Persian literature became the favored literature of India for approximately five centuries [Ali 3–4].It is in this tradition of post-Mughal Urdu high culture that Rushdie grew up. In a 1983 interview with Michael Kaufman, Rushdie said,My grandfather, my father’s father, was a good Urdu poet. My father is not a writer but he’s a very literary and literate man, a student of both Arabic and Persian Literature and of Western Literature. At Cambridge he was quite scholarly. So I grew up in an atmosphere of books. And both my parents, in their different ways, were very gifted storytellers. [End Page 51]My mother, in common with most Eastern women and perhaps even women of the West, was the... (shrink)

Positive Polarity indefinites, such as some in English, are licensed in simplex negative sentences as long as they take wide scope over negation. When it surfaces under a clausemate negation, some can in principle take wide scope either by movement or by some semantic mechanism; e.g., it can take pseudoscope if it is interpreted as a choice function variable. Therefore, there is some uncertainty regarding the way in which PPI indefinites get licensed: can pseudoscope suffice? In this article we show, (...) using novel data from Hindi-Urdu and English, that pseudoscope is not sufficient, and that it is the syntactic position of PPI indefinites at LF, rather than their actual scope, which is relevant for licensing. These facts support a unified view of PPI indefinites as generalized quantifiers, and disfavor analyses where they are, or can be, interpreted as choice function variables. (shrink)

1 The notion of specicity has played a signicant role in linguistic theory both in the elds of semantics and, increasingly, in work on syntax/semantics interface., Abbott, Kripke, Fodor and Sag, Higginbotham and Enc among many others; see also Pesetsky, Szabolcsi and Zwarts, Diesing, Dobrovie- Sorin, E. Kiss, Mahajan, and Chung for work where specicity is discussed in connection with syntactic matters.) Specicity is interesting for the student of semantics because it is crucially relevant to establishing varieties of reference. For (...) the syntactician, the notion of specicity comes up when attempting to account for the use of various case markers on DOs in languages as diverse as Romanian, Turkish, and Hindi, or when attempting to account for the full spectrum of judgments concerning weak island violations and the interpretation of multiple wh-questions. The rst point I will argue for is that there are several distinct notions of specicity that should be kept apart. More specically, I will argue that there are at least three. The discussion inevitably leads to Fodor and Sag's ambiguity claim, which in turn leads to the issue of the possible scopes of indenite noun phrases versus the possible scope of quanticational noun phrases. Section 3 will establish the relevant empirical generalizations concerning simple indenites and distributives, and Section 4 captures them within a non-congurational theory of scope proposed in Farkas and Farkas. (shrink)

Much previous work has suggested that word order preferences across languages can be explained by the dependency distance minimization constraint (Ferrer‐i Cancho, 2008, 2015; Hawkins, 1994). Consistent with this claim, corpus studies have shown that the average distance between a head (e.g., verb) and its dependent (e.g., noun) tends to be short cross‐linguistically (Ferrer‐i Cancho, 2014; Futrell, Mahowald, & Gibson, 2015; Liu, Xu, & Liang, 2017). This implies that on average languages avoid inefficient or complex structures for simpler structures. But (...) a number of studies in psycholinguistics (Konieczny, 2000; Levy & Keller, 2013; Vasishth, Suckow, Lewis, & Kern, 2010) show that the comprehension system can adapt to the typological properties of a language, for example, verb‐final order, leading to more complex structures, for example, having longer linear distance between a head and its dependent. In this paper, we conduct a corpus study for a group of 38 languages, which were either Subject–Verb–Object (SVO) or Subject–Object–Verb (SOV), in order to investigate the role of word order typology in determining syntactic complexity. We present results aggregated across all dependency types, as well as for specific verbal (objects, indirect objects, and adjuncts) and nonverbal (nominal, adjectival, and adverbial) dependencies. The results suggest that dependency distance in a language is determined by the default word order of a language, and crucially, the direction of a dependency (whether the head precedes the dependent or follows it; e.g., whether the noun precedes the verb or follows it). Particularly we show that in SOV languages (e.g., Hindi, Korean) as well as SVO languages (e.g., English, Spanish), longer linear distance (measured as number of words) between head and dependent arises in structures when they mirror the default word order of the language. In addition to showing results on linear distance, we also investigate the influence of word order typology on hierarchical distance (HD; measured as number of heads between head and dependent). The results for HD are similar to that of linear distance. At the same time, in comparison to linear distance, the influence of adaptability on HD seems less strong. In particular, the results show that most languages tend to avoid greater structural depth. Together, these results show evidence for “limited adaptability” to the default word order preferences in a language. Our results support a large body of work in the processing literature that highlights the importance of linguistic exposure and its interaction with working memory constraints in determining sentence complexity. Our results also point to the possible role of other factors such as the morphological richness of a language and a multifactor account of sentence complexity remains a promising area for future investigation. (shrink)

Contributions de : Brumberg-Chaumont, J. ; Burnett, C. ; Caiazzo, I. ; Dutton, P. ; Fidora, A. ; Fredborg, M. ; Gautier Dalché, P. ; Jacquart, D. ; Jeauneau, E. ; Jolivet, J. ; Obrist, B. ; Poirel, D. ; Rodnite Lemay, H.

Mandarin Chinese exhibits two paradigms of conditionals with indefinite wh-words that have the semantics of donkey sentences, represented by ‘bare conditionals’ on the one hand and ruguo- and dou-conditionals on the other. The bare conditionals require multiple occurrences of wh-words, disallowing the use of overt or covert anaphoric elements in the consequent clause, whereas the ruguo- and dou-conditionals present a completely opposite pattern. We argue that the bare conditionals are cases of unselective binding par excellence (Heim 1982, Kamp 1981) while (...) the ruguo- and dou-conditionals are most naturally accounted for with the traditional E-type pronoun strategy of Evans (1980). We thus argue partly for a return to the E-type strategy (along with Heim 1990) but maintain the need for unselective binding in UG (cf. Kratzer 1989, Chierchia 1992). It is further shown that these two paradigms do not differ with respect to the proportion problem and the distribution of symmetric and asymmetric readings of Kadmon (1987), though they differ with respect to ∀ and ∃ readings (discussed in Chierchia 1992) in a non-trivial way that provides further support for the proposed approach. Finally, evidence is given that the bare conditionals should be kept apart from correlative constructions in languages like Hindi, and treated differently from the latter. (shrink)

We propose a new approach for tracing value change. Value change may lead to a mismatch between current value priorities in society and the values for which technologies were designed in the past, such as energy technologies based on fossil fuels, which were developed when sustainability was not considered a very important value. Better anticipating value change is essential to avoid a lack of social acceptance and moral acceptability of technologies. While value change can be studied historically and qualitatively, we (...) propose a more quantitative approach that uses large text corpora. It uses probabilistic topic models, which allow us to trace values that are latent. We demonstrate the approach for five types of value change in technology. Our approach is useful for testing hypotheses about value change, such as verifying whether value change has occurred and identifying patterns of value change. The approach can be used to trace value change for various technologies and text corpora, including scientific articles, newspaper articles, and policy documents. (shrink)

Ergative languages make up a substantial percentage of the world’s languages. They have a case system which distinguishes the subject of a transitive verb from that of an intransitive, grouping the latter with the object — that is, the object of a transitive verb and the subject of an intransitive verb are in the same case, which we refer to as the nominative. However, ergative languages differ from one another in important ways. In Greenlandic Eskimo the nominative, whether it is (...) a subject or an object, is syntactically prominent in the clause, much like a subject in English; but in Warlpiri, the nominative is not prominent, more like an object. The variable prominence of the nominative manifests itself as well in the semantics, e.g., default scope of indefinite and quantified nominals. Using data from Greenlandic Eskimo and Warlpiri, and from Hindi, which represents a split ergative system, this paper develops a general theory of case which explains the observed differences amongst ergative languages. In addition, the theory is designed to account for the accusative language type, represented by English. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Enlightenment in the Colony: The Jewish Question and the Crisis of Postcolonial CultureSpencer Hawkins (bio)Mufti, Aamir. Enlightenment in the Colony: The Jewish Question and the Crisis of Postcolonial Culture. Princeton UP, NJ: Princeton, 2007. xv + 325 pp.Mufti’s comparison of the Jewish question and the Indian Partition invites readers to join building projects that delineate and then endanger minorities within nations. Literature about minorities speaks a language deliberately (...) distant from the national one. Minority status has little to do with population numbers for Aamir Mufti; instead it signifies [End Page 61] tential victimization through disproportional rights, since “minority is always potentially exile” (Mufti 13). This definition of minority suits his two examples—Jews in Germany and Muslims in India—since in the twentieth century both fledgling nations adopted forms of nationalism that regarded the lives of these minorities as contaminants to the purity of the emergent national body. The prologue catalogues the brutality in India that prompted Mufti to write this book. Among the horrors listed were the destruction of Babri Mosque at Ayodhya in 1992 and the videotaped gang rapes of Muslim women that became a widespread form of entertainment in India. While Mufti reads violence toward minorities as correlative with the rise of nationstates, he considers similarities and differences between nation building in the West and in the subcontinent. In both cases, the new establishment of political equality for citizens came along with the desire to pare down the number of officially recognized citizens. Muslim and Jewish minorities migrated to “minority” nations in the collapsing British Empire, in present-day Pakistan and Israel, respectively, during the respective formations of India and Germany. By founding nations on formerly British-occupied territory, minorities potentially would enjoy the role of nationalist majorities. This solution strikes Mufti as spreading the nationalist contagion onto the minority.The whole book lets literature mark broad cultural attitudes and phenomena. The first chapter observes incipient Jewish nationalism in a work by a British author, Daniel Deronda by George Eliot, who spent time in Germany and grew fascinated with the Jewish question while abroad. Her Britishness reinforces a pattern in Mufti’s schema: British powers facilitate the rise of nationalism among minorities in India and in Germany. Daniel Deronda comes at the tail end of a long discourse on Jews’ relation to Europe. The first of Mufti’s cases within canonical literature is the hope for tolerance and a dialogue of cultures, which G. E. Lessing allegorizes through a drama about Saladin, the Muslim sultan of Egypt and Syria, who learns to trust the eponymous Jewish merchant in Nathan the Wise. “Muslim” stands in for “Christian” since Nathan’s alienation is allegorical for the alienation of Jews in Lutheran Germany. Heinrich Heine weighs in on the advantages to assimilation in this period with his fragmentary novel The Rabbi from Bacherach, where religiously raised Jewish children feel comforted when they hear the Tale of the Nibelungen from Father Rhein, the personification of a river that figures generally for German national myth and, in Heine’s story, as a possible source of comfort for partially assimilated minorities. If we read literature as a barometer of cultural pressures, then the appeal of assimilation for European Jews declines in the late colonial nineteenth century when George Eliot inscribed religion into the “secular” discourse of national citizenship.Since the Israeli state is outside of the range of his argument, we leave the Jewish Question with George Eliot’s philo-Semitism in Daniel Deronda, where the only hope for European Jews is to become a nation and to occupy the Palestinian territory. Mufti compares the concerns of early Zionism and Pakistani nationalism side by side in chapter 2. Pakistani issues dominate chapters 3 to 5. In chapter 2, he launches the comparison with the parallel between Hebrew’s development as a national language to identify [End Page 62] Jews secularly and culturally, not just religiously, and Urdu’s transition from a vernacular language to a national language with the secular goal of creating a Pakistani culture freed from Hindi’s erstwhile predominance. When he depicts language choice as mimetic of specific cultural trends, Mufti indicates the shape of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Myth of Renaissance Atheism and the French Tradition of Free Thought PAUL OSKAR KRISTELLER WITHIN THE VAST AND COMPLEX area of Renaissance philosophy, the thought of Pietro Pomponazzi and of the entire Italian school of Aristotelianism of which he is the best known representative has not yet been studied in all its aspects? Apart from a number of recent studies, mostly Italian or American, there is an important (...) body of French studies on the subject that are distinguished by their ample documentation and by a general and consistent tendency of interpretation and that have exercised a predominant influence in this field of research. The fountainhead of this French scholarship on Renaissance Aristotelianism is E. Renan's book on Averroes and Averroism, a remarkable achievement for its time, and a classical study still worth reading after more than a hundred years have passed since it was first published. 2 It is generally recognized that Renan's conclusions about Averroes himself and about the Latin Averroism of the thirteenth century have been superseded by the later studies of P. Mandonnet and others? It is less well known that, for the This paper was read many years ago at the New England Conference on the Renaissance at Brown University, and at the Universit~ de Fribourg. It was published as "El Mito del Ateismo Renacentista y la Tradici6n Francesa del Librepensamiento" in Notas y Estudios de Filoso]la, ed. Prof. Juan Adolfo Vazquez, IV, 13 (Tucums Argentina, 1953), pp. 1-14. The present version has been only slightly revised, and I hope to return to the subject on a later occasion. Among recent studies, I should like to mention G. Spini, Ricerca dei l.,ibertini (Rome, 1950) and D. C. Allen Doubt's Boundless Sea (Baltimore, 1964), who follow on the whole the view criticized in this paper, and L. Febvre, Le problhme del lincroyance au XVI ~ si~cle (Paris, 1947) and R. H. Popkin, "Skepticism and the Counter-Reformation in France," Archiv ]iir Re]ormationsgeschichte LI (1960), 58-88, who seem to concur with my view. See also a paper by Popkin~"Skepticism, Theology and the Scientific Method in the 17th century," in Problem8 in the Phdosophy o] Science, ed. I. Lakatos and A. Musgrave (Amsterdam: North Holland Publishing Co., 1968). 1See now B. Nardi, Saggi sull'Aristotelismo Padovano dal secolo XIV al XVI (Florence, 1958) and Studi su Pietro Pomponazzi (Florence, 1965); J. H. Randall, The School o] Padua and the Emergence o] Modern Science (Padua, 1961); P. Pomponazzi, De ]ato, de libero arbitrio et de praedestinatione, ed. R. Lemay (Lugano, 1957); Tractatus de immortalitate animae, ed. G. Morra (Bologna, 1954); Corsi inediLi dell'insegnamento padovano I, Super libello de substantia orbis et quaestiones quattuor, ed. A. Poppi (Padua, 1966); P. O. Kristeller, "A New Manuscript Source for Pomponazzi's Theory of the Soul from his Paduan Period," Revue Internationale de Philosophie, V: 2 (16, 1951), 144-157,and "Two Unpublished Questions on the Soul by Pietro Pomponazzi," Medievalia et Humanistica, IX (1955), 76-101,and X (1956), 151. See also: G. Di Napoli, L'immortalit~ dell'anima nel Rinascimento (Turin, 1963); E. GiN ~L,, 3 son, Autour de Pomponazzi, Archives d histoire doctrinale et litt~raire du Moyen Age, c,,,, LXIII (1961, pub. 1962), 163-279and Laffaire de limmortalit~ de ls ~ Venise au debut 9,, du XVI si~cle, in Umanesimo europeo e umanesimo veneziano, ed. V. Branca (Florence, 1963), 31-61. Relevant are also the unpublished Columbia dissertations by William F. Edwards (on Zabarella), Martin Pine (on Pomponazzi and his critics) and Edward Mahoney (on Agostino Nifo). Averro$s et l Averro~me (Paris, 1852). 8Siger de Brabant et l'averroisme latin au XIII ~ si$cle (2nd ed.; Paris, 1908-11); F. Van [233] 234 HISTORY OF PHILOSOPHY history of Italian Aristotelianism after the thirteenth century, this book by Renan has never been completely superseded, but still constitutes the general basis for a large part of the later literature on the subject. Recent studies have added numerous details, but have failed to correct numerous errors and misconceptions. The main thesis of Renan's book on which we shall focus our attention in this paper is the following: Paduan Averroism... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Indian Science Fiction: Patterns, History and Hybridity by Suparno BanerjeeBarnita BagchiSuparno Banerjee. Indian Science Fiction: Patterns, History and Hybridity. Cardiff: University of Wales Press, 2020. xiii + 256 pp. E-book, ISBN 9781786836670.Suparno Banerjee’s monograph examines science fiction (henceforth SF) from India, a country that has a rich and fascinating tradition of SF. This is a book that will be of interest and value to scholars and students in (...) higher education of utopia, dystopia, and speculative fiction, and to readers across disciplines interested in SF as a mode. It is quite clear today that Darko Suvin’s canonical definition of SF as cognitive estrangement, an interplay between the familiar and the strange, and its emphasis on the novum that is created in SF, has been enriched with further attention to context, including postcolonial contexts. Whose familiarity in cognition are we speaking about, and what happens when contexts are not necessarily hegemonic Anglo-American or Western ones? Indeed, even in Western contexts, science is not a given, but an element that always has political, historical, and ideological overtones. The novum, too, as with the term utopia, is moored in the contexts of the text.Banerjee’s book is one among several excellent monographs on Indian SF that have been published in the 2020s: Sami Ahmad Khan’s Star Warriors of the Modern Raj: Materiality, Mythology and Technology of Indian Science Fiction (2021) and Upamanyu Pablo Mukherjee’s Final Frontiers: Science Fiction and Techno-Science in Non-Aligned India (2020) come to mind. Khan adopts a refreshing fan’s guide to Indian SF register in his monograph, discussing mythology, materiality, ideology, and technology, and he coins the abbreviation TransMIT to capture his approach. Mukherjee’s book examines how Indian SF syncs with or questions the technological and scientific paradigms of India under Nehru and the Non-Aligned Movement; arguing that Indian SF needs to be seen as semiperipheral, the book also applies concepts from energy humanities [End Page 586] to Indian SF in an arresting way. Suparno Banerjee’s monograph is a solidly grounded work in its clearly explained choice of corpus, and a methodology that elicits particularly generative insights in a number of areas, including the epistemological status of science in Indian SF, the importance of SF written in bhasha or non-English Indian languages, the interplay between past and future in Indian SF, analysis of how Indian SF imaginatively represents the Other, and attention to Indian women writers of SF.Banerjee offers a lucid and useful chronology of Indian SF in four historical periods: 1835–1905, 1905–47, 1947–95, and 1995–2019. The period from 1835 to 1905 offers the first specimens of Indian SF, primarily in the form of future histories that question colonialism, in the utopian mode, and adventure tales and stories with scientific and technological elements. The establishment of a British education system, starting in the 1820s, gave an impetus to the birth of Indian SF. Rokeya Sakhawat Hossain’s “Sultana’s Dream” was published in 1905, a year that heralds the second period lasting until Indian independence. In this period, SF starts appearing not just in the English, Bengali, and Hindi languages, as in the first period, but also in a number of other Indian languages, such as Assamese, Marathi, and Tamil. Children’s and youth magazines develop from the 1920s, spaces where science writing and SF both appear. Nationalist, anticolonial stances emerge, challenging western hegemony, in the 1940s. In the early post-Independence period, the nationalistic elements become even stronger, and SF interacts quite strongly with older forms of fantastic writing such as myths, fairytales, and ghost stories. This third period, Banerjee argues, is the golden age of bhasha SF. From the 1990s English-language SF again becomes very prominent in India and its diaspora, though SF in bhashas continues to flourish.Banerjee examines fiction not just from post-Independence India, but also from colonial British India, and diasporic Indian writing. SF written primarily in Bengali, English, Hindi, and Marathi is examined and, when possible, the book also brings into its ambit of analysis SF written in the languages Assamese, Tamil, Telugu, and Kannada. Reflexivity about the corpus of... (shrink)

Edited by leading experts in contemporary environmental philosophy, this anthology features the best available selections that cover the full range of positions within this rapidly developing field. Divided into four sections that delve into the vast issues of contemporary Eco-philosophy, the Fourth Edition now includes a section on Continental Environmental Philosophy that explores current topics such as the social construction of nature, and eco-phenomenology. Each section is introduced and edited by a leading philosopher in the field. For professionals with a (...) career within the environmental field including law, politics, conservation, geography, and biology. (shrink)

In this paper, I offer a novel solution to the well-known problem concerning two polarity items in Korean, amu-(N)-to and amu-(N)-rato, that show a complementary distribution within the set of typical NPI-licensing contexts. I present a uniform analysis of the distribution of these NPIs, where the complementary distribution follows from the opposite scope properties of the emphatic particles to and rato contained in the NPIs in question. As the- oretical background, I adopt Karttunen and Peters’s (1979, Syntax and Semantics 11: (...) Presuppositions (pp. 1–56). New York: Academic Press) and Wilkinson’s (1996, Natural Language Semantics, 4, 193–215) scope analysis of even, Lahiri’s (1998, Natural Language Semantics, 6, 57–127) analysis of Hindi NPIs, and Guerzoni’s (2002, Proceedings of NELS 32 (pp. 153–170); GLSA, University of Massachusetts, Amherst, Mass.; 2004, Natural Language Semantics, 12, 319–343) analysis of the negative bias of yes/no-questions containing minimizers. The current analysis also lends further support to Guerzoni’s approach in that it bears out the prediction that in certain environments, a yes/no-question can be positively biased, i.e., only the positive answer is allowed as a legitimate answer in the context; this prediction was left unconfirmed in Guerzoni’s work. (shrink)

The Anglican Thirty Nine Articles join catholic Christendom in affirming that: There is but one living and true God…and in unity of this Godhead there be three Persons of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

This paper aims at an analytical explanation of the distinctive nature of music, as it has been formulated in perhaps one of the world's very first works on the subject, namely the ‘Sangeet Ratnakar’ of Pandit Sarangadeva, a 13th century musicologist of India. He, in the first chapter of the work defines music ('sangeet' in Sanskrit and Hindi) as a composite of singing or 'Gita', instrumental music or 'vadan' and dancing or ‘nrittam’. In addition, he also holds singing to be (...) the most important component of music. These two ideas are not only unquestionably acceptable , as the analysis in the paper will show, but give to Indian music , in its difference from western music, its distinctively spiritual character, making it a path to liberation or Moksha (Muktidayakam na tu ranjakam). Sarangadeva's reason, here, is not rational but empirico-inductive. It is that mainly by virtue of its 'gitam’ (singing component), which, like the Yoga system of exercise, needing only one's body as its instrument, music too needing only one’s voice is as self-sufficient and autonomous as the ultimate Reality itself (Swayamev Rajate). In the hierarchy (a distinctively ancient Indian insistence) of arts, singing is the highest and unique because in spite of being heard by the auditory sense, it affects our 'reflective sensibility' and transports us to the virtual world of melodic and rhythmic forms. Forms, as against their particular illustrations, are abstract universals. Ultimate Reality is also a Form-all comprehensive and internally harmonious. However, pure Form, whether melodic or religious or even rational like that of triangularity, is almost impossible to concentrate on. Realizing this practical difficulty, Indian scriptures and the world's first Grammarian-linguist, Acharya Panini, framed a composite sound as the manifestation of the ultimate musical Form. This purely formal-because devoid of all meaning, sound is that of 'om', spelt, in Sanskrit as a conjunction (sandhi) of 'a'+'u'+'m'. For Indian musicologists and musicians, ‘om’ is the perfect manifestation of the Sound-God or ‘Nada-Brahman’ because, 1. Its composite nature resembles God, as a harmony of 'sat', 'chit', and 'ananda'; and 2. The composite sound is self-existent as its all three components-two vowels, i.e. ‘a’, ‘u’, and one consonant i.e. ‘m’, can be and are pronounced just as they originally are, -un-elongated and un-vitiated and therefore pure. This is the reason why every recital of Indian classical vocal music is begun with an elaborate rendering of 'om' as an invocation to Sound-God or ‘Nada-Brahman’. Scholarly and authentic, this ancient Indian approach to music, is undoubtedly the earliest and original. My observation is that its main contentions like Sharang Dev’s insistence that of the three components of music, ‘gitam’ or singing is the highest, have only been translated and never argued for. In this presentation my good intention is to provide much needed rational support for making these key statements in this unparalleled Indian text, indubitable and unquestionable. (shrink)

Bilang “kathang-buhay” ni Zeus A. Salazar, ang tinaguriang Ama ng Pantayong Pananaw (PP) at ng Bagong Historiograpiyang Pilipino, hindi mauunawaan ang PP nang hiwalay sa kanyang akademikong talambuhay. Kaya naman mainam na baybayin angkasaysayan ng Pantayong Pananaw sa konteksto ng kapantasanni Salazar. Maaaring hatiin ang kasaysayan ng PP sa konteksto ng kapantasan ni Salazar sa limang yugto, gamit ang metapora ng paglago ng halaman: 1. Panahon ng Pagpupunla ng mga ideyang magiging batayang kaisipan ng PP sa hinaharap, mula sapagpasok ni (...) Salazar sa Unibersidad ng Pilipinas (PP) bilang magaaral ng kasaysayan (1951) hanggang sa pagkakalimbag ngkanyang Ang Pagtuturo ng Kasaysayan sa Pilipino (1970), maaari itong bansagan bilang “Yugtong Pre-Pantayo”; 2. Panahon ng Pag-uugat ng PP sa UP mula sa pagkakalimbag ng artikulo ukol sa wikang Filipino (1970) hanggang sa pagdaraos ng Unang Pambansang Kumperensya sa Historiograpiyang Pilipino, kaalinsabay ng paghirang sa kanya bilang dekano ng Dalubhasaan ng Agham Panlipunan at Pilosopiya at pagdaraos ng (1989), 3. Panahon ng Pagsibol ng PP sa UP na tumutukoy sa institusyunalisasyon nito sa UP Departamento ng Kasaysayanmula sa kumperensyang ito (1989) hanggang sa pagkakalimbag ng Pantayong Pananaw: Ugat at Kabuluhan (1997), 4. Panahon ng Pagyabong ng PP sa labas ng UP mula sa pagkakalimbag ng aklat (1997) hanggang sa paglulunsad ng Saliksik E-Journal (2012), at 5. Panahon ng Pamumunga mula sa paglulunsad ngSaliksik E-Journal (2012) hanggang sa pagtatapos ng pagtuturo ni Salazar sa Politeknikong Unibersidad ng Pilipinas (2019). (shrink)

Quantification, Negation, and Focus: Challenges at the Conceptual-Intentional Semantic Interface Tista Bagchi National Institute of Science, Technology, and Development Studies (NISTADS) and the University of Delhi Since the proposal of Logical Form (LF) was put forward by Robert May in his 1977 MIT doctoral dissertation and was subsequently adopted into the overall architecture of language as conceived under Government-Binding Theory (Chomsky 1981), there has been a steady research effort to determine the nature of LF in language in light of structurally (...) diverse languages around the world, which has ultimately contributed to the reinterpretation of LF as a Conceptual-Intentional (C-I) interface level between the computational syntactic component of the faculty of language and one or more interpretive faculties of the human mind. While this has opened up further possibilities of research in phenomena such as quantifier scope and scope interactions between negation, quantification, and focus, it has also given rise to a few real challenges to linguistic theory as well. Some of these are: (i) the split between lexical meaning – a matter supposedly belonging to the phase-wise selection of lexical arrays – and issues of semantic interpretation that arise purely from binding and scope phenomena (Mukherji 2010); (ii) partially relatedly, the level at which theta role assignment can be argued to take place, an issue that is taken up by me in Bagchi (2007); and (iii) how supposedly “pure” scopal phenomena relating to quantifiers, negation, and emphasizing expressions such as only and even (comparable to, e.g., Urdu/Hindi hii and bhii, Bangla –i and –o) also have dimensions of both focus and discourse reference. While recognizing all of these challenges, this talk aims to highlight particularly challenge (iii), both in terms of scholarship in the past and for the rich prospects for research on languages of south Asia with the semantics of quantification, negation, and focus in view. The scholarship of the past that I seek to relate this issue to is where, parallel to (and largely independently of) the research on LF that had been happening, Barwise and Cooper were developing their influential view of noun phrases as generalized quantifiers, culminating in their key 1981 article “Generalized Quantifiers and Natural Language” while, independently, McCawley, in his 1981 book Everything that Linguists have Always Wanted to Know about Logic, established through argumentation that all noun phrases semantically behave like generalized quantified expressions (further elaborated by him in the second – 1994 – revised edition of his book). I seek to demonstrate, based on limited data analysis from selected languages of south Asia, that our current understanding of quantification, negation, and focus under the Minimalist view owes something significant to the two major, but now largely marginalized, works of scholarship, and that for the way forward it is essential to adopt a more formal-semantic approach as adopted by them and also by later works such as Denis Bouchard’s (1995) The Semantics of Syntax, Mats Rooth’s work on focus (e.g., Rooth 1996, “Focus” in Shalom Lappin’s Handbook of Contemporary Semantic Theory), Heim and Kratzer’s Semantics in Generative Grammar (1998), and Yoad Winter’s (2002) Linguistic Inquiry article on semantic number, to cite just a few instances. (shrink)

Proportional quantification and progressive aspect interact in English in revealing ways. This paper investigates these interactions and draws conclusions about the semantics of the progressive and telicity. In the scope of the progressive, the proportion named by a proportionality quantifier (e.g. most in The software was detecting most errors) must hold in every subevent of the event so described, indicating that a predicate in the scope of the progressive is interpreted as an internally homogeneous activity. Such an activity interpretation is (...) argued to be available for telic predicates (e.g. cross the street) because these receive a partitive interpretation except in combination with a completive operator, which asserts that the event so described has culminated. The obligatoriness of the completive operator in the preterit is shown to parametrically distinguish those languages that show completion entailments in the preterit, e.g. English, from those that do not, e.g. Malagasy, Hindi, and Japanese. (shrink)

The "hard problem" of today's consciousness studies is subjective experience: understanding why some brain processing is accompanied by an experienced inner life. Recent scientific advances offer insights for understanding the physiological and chemical phenomenology of consciousness. But by leaving aside the internal experiential nature of consciousness in favor of mapping neural activity, such science leaves many questions unanswered. In Ontology of Consciousness, scholars from a range of disciplines -- from neurophysiology to parapsychology, from mathematics to anthropology and indigenous non-Western modes (...) of thought -- go beyond these limits of current neuroscience research to explore insights offered by other intellectual approaches to consciousness. These scholars focus their attention on such philosophical approaches to consciousness as Tibetan Tantric Buddhism, North American Indian insights, pre-Columbian Mesoamerican civilization, and the Byzantine Empire. Some draw on artifacts and ethnographic data to make their point. Others translate cultural concepts of consciousness into modern scientific language using models and mathematical mappings. Many consider individual experiences of sentience and existence, as seen in African communalism, Hindi psychology, Zen Buddhism, Indian vibhuti phenomena, existentialism, philosophical realism, and modern psychiatry. Some reveal current views and conundrums in neurobiology to comprehend sentient intellection. Contributors: Karim Akerma, Matthijs Cornelissen, Antoine Courban, Mario Crocco, Christian de Quincey, Thomas B. Fowler, Erlendur Haraldsson, David. J. Hufford, Pavel B. Ivanov, Heinz Kimmerle, Stanley Krippner, Armand J. Labbé, James Maffie, Hubert Markl, Graham Parkes, Michael Polemis, E Richard Sorenson, Mircea Steriade, Thomas Szasz, Mariela Szirko, Robert A.F. Thurman, Edith L.B. Turner, Julia Watkin, Helmut Wautischer. (shrink)

When the first r lower extreme order statistics of a sample of large size n, 1 < r < s < n, are observed, asymptotic predictive intervals of the future extreme order statistic with a rank s are constructed. The only assumption that we adopt is that the first failure time is attracted to the Weibull distribution. In addition, we suggest an efficient point estimator of its shape parameter and then a confidence interval is constructed for it. Moreover, new interesting (...) asymptotic properties of the distributions that belong to the minimum domain of attraction of the Weibull distribution are revealed. Furthermore, extensive simulation studies are conducted to demonstrate the efficiency of the proposed methods. Two real datasets are analyzed to illustrate and corroborate the obtained results. The main results concern large samples. (shrink)

While agreeing with Poteat that the modern Western culture has gone awry in a humanly destructive way, the paper contends tha the culprit was not, as Poteat claims, Enlightenment critical philosophy, but the materialistic values of the bourgeois form of life and the puritanical view of knowledge and the naturalistic worldview that they generated. Accordingly, the solution proposed is not Poteat's unreflected experience and commonsense worldview but a shift to a humanistic culture-generating stance and a critical humanistic philosophy.