Se interpreta el relato del Génesis 11 como un factum de la condición humana, cuya historicidad nos es legada por la tradición judeocristiana. El relato bíblico supone para el temprano pensamiento occidental un reconocimiento de que la lengua (su pluralidad) juega un papel fundamental en la configuración del lazo social. Según Gadamer, el problema con el relato del Génesis 11 consiste en que induce a una visión inapropiada del lenguaje desde el punto de vista ontológico. La aproximación que se intenta (...) –siguiendo a Heidegger- destaca que la configuración ontológica del hombre lo muestra como un ser inmediatamente social y comprensivo. The hermeneutic circle and confusio linguarum, or how comprehension is possible The tale of Genesis 11 is usually interpreted as a factum of human condition, whose historicity is bequeathed to us by the Judeo-Christian tradition. For early Western thought, the biblical tale means the recognition of (the plurality of) language's key role in shaping social bonds. According to Gadamer, the problem with the story of Genesis 11 is that it induces an inappropriate view of language from an ontological point of view. The approach attempted here –following Heidegger– points out that the ontological configuration of man displays him as an immediately social and supportive being. (shrink)

No detailed description available for "De posteritate Caini. De gigantibus. Quod deus sit immutabilis. De agricultura. De plantatione. De ebrietate. De sobrietate. De confusione linguarum. De migratione Abrahami".

The meaning of the term “analysis” in Leibniz’s work is multifarious and it is doubtful that one could ever succeed in gathering this variety of meanings into a unified whole. However it has long been remarked that a landmass seems to detach itself from these moving waters – an island sometimes called by its inventor “The Most General Analytics of Human Thoughts”. Already sketched in the De Arte Combinatoria (1666) as a reform of the “analytical part” of Logic (pars logices (...) analytica), it rested on a very simple intuition: the possibility of developing, in parallel, three analyses, namely an analysis of thoughts (analysis notionum et veritatum), an analysis of the structure of language by which we express these thoughts (analysis linguarum or analysis grammatica) and an analysis of the symbols by which we represent them (analysis characterum). This “General Analytics” achieved, any human thought could be related to a catalog of simple notions expressed by basic characters (the so called alphabetum cogitationum humanarum) and, as a direct consequence, any truth could be expressed as a combination of these primitive symbols. (shrink)

The goal of the paper is to present a Simplified Offensive Language (SOL) Taxonomy, its application and testing in the Second Annotation Campaign conducted between March-May 2023 on four languages: English, Czech, Lithuanian, and Polish to be verified and located in LLOD. Making reference to the previous Offensive Language taxonomic models proposed mostly by the same COST Action Nexus Linguarum WG 4.1.1 team, the number and variety of the categories underwent the definitional revision, and the present typology was tested (...) in the annotation on the publicly available offensive language datasets of each of the four languages. The results of the annotation are presented and as they are contained within the accepted statistical values on the inter-annotator agreement in the SOL categories and their aspects, we propose this taxonomy as a core ontology which represents the encoding of the supported offensive languages and justify its use on new data in terms of a more universal Linguistic Linked Open Data (LLOD) schema. (shrink)

Vir iste, de quo est sermo, nostro etiam tempore mentione dignus videtur qua insignis sui temporis testis, plurimorum diversissimi argumenti operum scriptor plurimis in locis non solum in Poloniae finibus, verum et apud exteras impressorum nationes, Ulm, Warszawa, Wien, Vilna-Wilno-Vilnius, Wroclaw, Würzburg). Homo igitur valde studiosus ac eruditissimus fuit, multarum linguarum gnarus ac polyhistor, textus suos lingua latina ac vulgari-polona conficiens, cuius nomen in culturae intellectualis historia perenniter inscriptum est nec de ea deleri debeat.

Hieroglyphic Luwian: An Introduction with Original Texts, 3rd Revised Edition. By Annick Payne. Subsidia et Instrumenta Linguarum Orientis, vol. 2. Wiesbaden: Harrassowitz Verlag, 2014. Pp. xiv + 217. €29.80.

The aim of this article is to analyze the Philonic notion of \"the city of soul\" which Philo uses in his commentary on the Septuagint, and especially in his two treatises: De confusione linguarum (107-109, 196) and De posteritate Caini (52-62). First the exegetic context and allegorical method are examined, including the biblical verses (Gen. 11,1-9; Ex. 4,17) and the way Philo interprets them. It can be seen how the biblical motives are modified by him and subordinated to the (...) external conception of the city that he probably draws from the Greek or Hellenistic notions, in particular the conception of polls understood simultaneously as an actual city and as its legal constitution. Then the structure of the psychic or moral city is analyzed, including its \"buildings\" (and \"walls\"), \"habitants\" and \"laws,\" which are allegorical presentations for the moral function of language, virtues or vices and laws or constitution of the inner city. Although Philo\'s allegorical interpretation is here succeeded only to a certain degree due to his difficulties in clear distinguishing the moral components of the soul, the pattern of the city appears to be a useful exegetical tool in bringing out important aspects of moral life. In the last place, the author reconstructs Philo\'s ethical views present in his allegoric commentary. The \"city of soul\" should be regarded mainly as its moral state, taken in its dynamic or static dimension. The moral qualification of this state exclusively depends upon soul\'s attitude towards God who is the source of every good, virtue and the freedom of choice. Therefore, main virtues of sage are knowledge coming from God and piety towards him; and his internal \"laws\" are God\'s laws. A vicious man is standing on the opposite side; he is ruled by the pride and forgets God, deprives himself of freedom and lets the irrational mob of vices master him, submitting himself to the needs of his senses and the body. (shrink)