View Of Speaker Research Articles

‘존재’ 의미를 나타내는 ‘이다’ 구문에 대한 통사·의미적 분석

Objectives In this study, it aims to identify the ‘ida’ sentence with the meaning of ‘existence’ and to explore their structural and semantic features based on the actual corpus. Methods Firstly, using actual corpus data such as the Sejong Corpus and the SJ-RIKS Corpus, we retrieved use instances of the ‘ida’ sentence with the meaning of ‘existence’; Secondly, analyzed the structural types and constituent elements of the ‘ida’ sentence with the meaning of ‘existence’; Thirdly, the semantic features of the NP of the ‘ida’ sentence with the meaning of ‘existence’ are examined through a comparison with the ‘itta’ existence sentence; Finally, based on subjective theory and starting from the prototypical meaning of the ‘ita’ sentence, an explanation of the semantic features is offered. Results The results show that, Firstly, the basic structure of the ‘ida’ sentence with the meaning of ‘existence’ is ‘NPL+NP+ida’ and the sentence structure can be summarized into three types. Among them, there can be concrete and abstract places in the NPL position, and there are also vacancies. In the NP position, not only can there be specific living people or inanimate objects, but events and abstract thinking activities and emotions can appear as well; Secondly, by replacing ‘ida’ sentence with the meaning of ‘existence’ with the ‘itta’ existence sentence, it is concluded that the NP of the ‘ida’ sentence with the meaning of ‘existence’ has the features of [+sufficiency], [+uniqueness], and [+prominence]; Thirdly, the motivation behind the ‘ida’ sentence with the meaning of ‘existence’ with the above semantic features is that the speaker's subjective view that NPL and NP is equivalent identity. Conclusions This study examines the structure and semantic features of the ‘ida’ sentence with the meaning of ‘existence’. Although there are many shortcomings, I believe that this study has implications for the semantic study of copular sentences and the semantic category of Korean ‘existence’.

Quoted at the Pulpit: Male Rhetoric and Female Authority in Fifty Years of General Conference

Quoted at the Pulpit: Male Rhetoric and Female Authority in Fifty Years of General Conference

A Study of the Inaugural Address of John F. Kennedy From the Perspective of Appraisal Theory

An Inaugural Address is a speech made by a speaker when he or she assumes a new position, stating his or her position, views and policies in light of domestic and international political and economic situations. Based on Martin's Appraisal Theory, this paper mainly uses the three subsystems of Appraisal Theory: Attitude, Engagement, and Graduation to explore and analyze the evaluative devices in Kennedy's Inaugural Address and its expression of the speaker's views and attitudes, and to fully reveal the reasons for the enduring popularity of this speech.

The Application of Graduation in Political Speech

In this paper, the graduation system in appraisal theory is combed, and the development and theoretical origin of the graduation system are discussed. The development of graduation system can be divided into three stages: embryonic stage, develop stage and mature stage. The graduation system embodies three important thoughts: the thought of grading, the thought of strengthening, the thought of vagueness. They are interrelated and have a broad theoretical basis. Tracing the development of the graduation system and its theoretical sources will help us to further to understand and improve the graduation system, and better apply the evaluation theory to discourse analysis, language teaching and other research fields. Political speech is a written oral speech that reflects the value of the discourse information conveyed by the speaker by means of explicit or implicit evaluation. These value judgments and their evaluation resources also reflect the speaker's position, views and attitudes. In the appraisal theory, the speaker uses the graduation system to increase the intensity of discourse. This paper proves that the graduation to analyse the special political speech is useful, it enriches the research on political speech and provides valuable inspiration for Chinese and foreign scholars in the relevant academic writing.

Therapeutic developments for autoimmune demyelinating diseases: Musings from an MD (mouse doctor)

This paper is a summary of the lecture given by Dr. Racke at a meeting celebrating the 40th anniversary of the Neuroimmunology Branch (NIB). This talk was the keynote address given at the end of the first day of lectures after a toast given by Cedric Raine, Dale McFarlin's “brother from another mother”. Several speakers during the day gave their own musings on the reasons for the success of the NIB, and this lecture attempted to give a sense to those present of the speaker's view for the reason of this success.

Exposure to multiple languages enhances communication skills in infancy

Early exposure to multiple languages can enhance children's communication skills, even when children are effectively monolingual (Fan, Liberman, Keysar & Kinzler, ). Here we report evidence that the social benefits of multilingual exposure emerge in infancy. Sixteen-month-old infants participated in a communication task that required taking a speaker's perspective to understand her intended meaning. Infants were presented with two identical toys, such as two cars. One toy was mutually visible to both the infant and the speaker, but the other was visible only to the infant and was blocked from the speaker's view by an opaque barrier. The speaker requested the mutually visible toy and we evaluated whether infants understood the speaker's request. Whereas monolingual infants were at chance in choosing between the two toys, infants with multilingual exposure reliably chose the toy the speaker requested. Successful performance was not related to the degree of exposure to other languages, suggesting that even minimal multilingual exposure may enhance communication skills.

Utterance-final -ketun in spoken Korean: A particle for managing information structure in discourse

This paper explores the functions of the utterance-final particle -ketun in Modern Spoken Korean. In it, I analyze naturally occurring spontaneous conversational data to provide a unified account of utterance-final -ketun's several apparently disparate functions, arguing that its basic function is to manage the flow of information in discourse. Specifically, I claim that -ketun presents a pragmatic assertion that, in the speaker's view, should be or should have been a pragmatic presupposition, as if it were a pragmatic presupposition. The data analyzed in this study suggest that -ketun is a useful device by which speakers can ease the disorderly flow of information in spontaneous conversations, in particular to repair or avoid potential hitches in the order of presentation. This basic information-management function can be extended to highlight or manage mismatches between the speaker's and the hearer's states of knowledge, as part of either politeness strategies or impoliteness strategies. Collectively, the usages of -ketun discussed in this paper suggest that it is a highly intersubjective marker, in that it reflects the speaker's attention to the hearer's state of knowledge and changes in that state of knowledge.

Please pass me the skin coloured crayon! Semantics, socialisation, and folk models of race in contemporary Europe

This study explores the cultural semantics of colour words in the four urban, European communities of Munich, Berne, Aarhus, and Reykjavik, focussing on hautfarben (German), hutfarb (Bernese Swiss German), hudfarvet (Danish), and húðlitur (Icelandic), all of which can be translated as ‘skin coloured’. Unlike in English, where skin coloured has fallen out of use due to its racist semantic profile, these words are still widely present within the four communities. Using evidence from a referential colour naming task and semi-structured interviews, our study seeks to reveal the linguistic worldviews and idealised cognitive models embedded in skin-based colour concepts in contemporary German and Scandinavian languages. Arguing that colour concepts are linguistic constructs through which speakers have learned to pay attention to their visual worlds, we trace the origin of the skin-based colour concept to language socialisation. Our study suggests that children's use of crayons in pre-schools, homes, and kindergartens have a formative impact on the acquisition of colour concepts in general, and in particular, in acquiring a skin-based colour concept. Apart from ‘crayon socialisation’ and children's drawing practices, our study points to one other salient aspect of meaning associated with the skin-based colour concept, namely socio-political discourses of multiculturalism, political correctness and racism. Some speakers find it ‘natural’ to use a skin-based colour concept while others find it ‘racist’. Yet regardless of an individual speaker's views on the matter, they all appear to recognise the specific folk model of race, encoded in hautfarben, hutfarb, hudfarvet and húðlitur. In addition, based on the disagreement among speakers, we do find some evidence that discursive changes in German and Scandinavian languages could lead to similar changes as the ones which have taken place in English (i.e. the replacement of skin coloured with peach or a similar construct). Skin-based colours in Germanic languages also offer new perspectives on visual semantics, the social origins of colour, and on the interface of language, sociality and colour.

Spaced Out: Intergenerational Changes in the Expression of Spatial Relations by Gurindji People

Gurindji Kriol is a mixed language spoken by Gurindji people at Kalkaringi in northern Australia. It has retained many of the features of Gurindji including case-marking, many other nominal suffixes (inflectional and derivational) and significant portions of vocabulary (including nouns and coverbs). It has also lost many features of Gurindji including inflecting verbs and bound pronouns. Other systems have also been significantly affected by language contact. For example, although the Gurindji cardinal direction system is in evidence, it is greatly reduced both inflectionally and functionally. Where the paradigm of Gurindji cardinals contains 28 inflected forms for each cardinal direction and these are used pervasively to describe large and small-scale space, Gurindji Kriol contains at most four inflected forms for each cardinal direction and they are only used for descriptions of large-scale space. Despite this reduction in the use of Gurindji cardinal directions, Gurindji Kriol has not replaced or supplemented this system with Kriol cardinal terms or with the English left/right system. Instead Gurindji Kriol favours deictic terms and gesture to express spatial relations. Yet deixis and gesture are only useful in so far as the speaker and hearer can see each other. The final part of this paper presents the results of a ‘Man and tree’ task which was conducted at Kalkaringi with 11 Gurindji Kriol participants and six Gurindji participants. The task was designed specifically to reveal strategies of spatial description in small-scale space where the speaker's and hearer's view of each other is obscured. What emerges from this test is the pervasive use of cardinal directions and the suggestion that the mental map of younger Gurindji people is still based on fixed bearings despite the paucity of cardinal directions in natural discourse.

Shaping Superstition in Late Medieval England

Shaping Superstition in Late Medieval England Kathleen Kamerick Superstition occupied an ambiguous place in late medieval England. While elsewhere in fifteenth-century Europe the clergy increasingly reviled superstitions in everyday practices as the fearful portal allowing the devil's entry into human affairs, this certainty faltered in England.1 The English clergy never ignored beliefs and practices they termed "superstitious," describing, analyzing, and denouncing them in preachers' handbooks, confessors' manuals, and especially vernacular religious treatises intended for lay women and men. Church courts heard cases of superstition, divination, prophesying, and charm making, prohibited activities whose kinship led them to be treated as one. Still, while superstition's insidiousness and spiritual perils formed part of the laity's instruction in the Christian faith, historians have seen the English church as slow to draw the battle lines against superstition and its cohort. Keith Thomas even argued that in the interest of preserving their own status as wielders of magic, the late medieval English clergy often found it easier to overlook laypeople's superstitious beliefs than to combat them.2 The view of the late medieval clergy as complicit in their parishioners' superstitions contains echoes of denunciations made in the fifteenth and sixteenth centuries first by Lollards and then by evangelical reformers. Both groups reviled the English clergy not only for failing to stop superstition, but for actively promoting it. Both judged as superstitions such common devotional practices as pilgrimage, veneration of the saints, and using Gospel texts [End Page 29] in charms; Lollards and then reformers also verbally assailed the clergy for mounting superstitious rituals, while jealously and superstitiously guarding knowledge of the scripture. As a polemical weapon, superstition played an important rhetorical role in the attack on the traditional practices of lay Christians in the late Middle Ages in general, and on the failures of the clergy in particular. Its enduring success has obscured serious efforts made by English churchmen of the period to investigate superstition's attractions and to amputate superstitious activities from the Christian body. While the uncanonical practices and beliefs that perturbed clergymen had probably changed little over the centuries, the growing number of laypeople who read English offered a new audience for explaining the theology that undergirded licit devotions and condemned sinful superstition.3 Religious instruction in the form of vernacular books, sermons, and church court decisions warned lay people to avoid superstition's dangers. Far from speaking with a single voice, however, these organs of lay teaching disagreed about what constituted superstition and argued too about its spiritual consequences. Their diversity arose partly from the continuing difficulty churchmen encountered in drawing the boundaries of legitimate practice: could reciting a Christian prayer, for example, become a superstitious activity if done to produce magical effects? Just as importantly, their differences reflected distinct views of lay people's religious competence. The clerics who authored these works imagined lay people in turn as simple children amenable to basic instruction, as rebellious adolescents rejecting clerical authority, and as intelligent adults capable of theologically complex thought. While some writers seemed confident in their readers' understanding, considerable anxiety yet arose about how lay women and men might read and interpret religious literature, resulting in suspicion of many texts and even efforts at censorship.4 This article investigates superstition's transformations in [End Page 30] this literature of religious instruction and in several other late medieval contexts, including church courts, Lollard critiques, and early reformers' debates with traditional religion's defenders. Together these sources reveal superstition's mutability, its significance and perceived dangers shifting according to each speaker's views of the laity's moral accountability or the clergy's pastoral failures. From the clamor of conflicting notions about superstition emerge a few distinct strains of opinion. One position, which perhaps helped to inflame the church's critics, regarded superstition as a simple matter for gentle correction: ignorant laypeople who fell into such errors merely needed better teaching. This view seemed to inform decisions of the English lower ecclesiastical courts, which treated cases of superstition—which included soothsaying, charm-making, and other "magical" activities—more lightly than heresy. One instance of this lenient stance appears in the 1499 visitation records of the Norwich diocese...

Rebuttal to keynote speaker's views at ASHP Annual Meeting

Rebuttal to keynote speaker's views at ASHP Annual Meeting

Mediating between hearer's and speaker's views in the generation of adaptive explanations

In this article, we examine the case of a system that cooperates with a “direct” user to plan an activity that some “indirect” user, not interacting with the system, should perform. The specific application we consider is the prescription of drugs. In this case, the direct user is the prescriber and the indirect user is the person who is responsible for performing the therapy. Relevant characteristics of the two users are represented in two user models. Explanation strategies are represented in planning operators whose preconditions encode the cognitive state of the indirect user; this allows tailoring the message to the indirect user's characteristics. Expansion of optional subgoals and selection among candidate operators is made by applying decision criteria represented as metarules, that negotiate between direct and indirect users' views also taking into account the context where explanation is provided. After the message has been generated, the direct user may ask to add or remove some items, or change the message style. The system defends the indirect user's needs as far as possible by mentioning the rationale behind the generated message. If needed, the plan is repaired and the direct user model is revised accordingly, so that the system learns progressively to generate messages suited to the preferences of people with whom it interacts.

The metaphoric nature of coding: Toward a theory of utterance

This paper offers a theoretical framework which treats in a systematic fashion properties of the code related to iconicity, metaphorization and the speaker's view of the discourse situation. The framework elaborates on Fillmore's (1977) prototypical scenes (taking into consideration other works within the cognitive approach employing Rosch's (1977) Prototype theory) and Yokoyama's (1986) Transactional Discourse Model (TDM) (which encompasses all the important aspects of Speech Act Theory and introduces rigor and predictability into an area hitherto thought of as vague). Viewing metaphorization as mapping components from one PS onto another (in accord with Lakoff and Johnson, 1980), the present research provides evidence that the process of coding itself has a metaphoric nature. The claim that at the prelinguistic stage of conceptualization the speaker operates with a minimum of two Prototypical Situations (PSs), one of which is the PS of discourse (as described in TDM), is supported by extensive analysis of some structures of Russian. The study demonstrates that the selectional properties of these structures are related to a PS of distance/motion on the one hand, and to a PS of discourse on the other. The same principles are established for some military discourse regulations.

“You die for life”: On the use of poetic devices in argumentation

ABSTRACTAnalysis of a sociolinguistic interview reveals repeated presentation of ideas, words, expressions, and structures. These recurrent devices and patterns increase the effect of arguments. The immediate purpose is the listener's acceptance of the speaker's views. There is also a concern to gain recognition of the speaker's opinion of self and his position in society. (Poetics in conversation, argumentation, repetition, Montreal French, Quebec)

Interart Studies and the "Imperialism" of Language

Speaking Pictures? At a recent professional forum on possibility of an art(s) discourse for 1980s, one prominent art historian suggested criticism of visual arts had, if anything, already too much to do with discourse. Why is it, he asked, that art history has resisted, more than study of other, non-visual arts, most evident in literary criticism? (Kuspit 1986: 1). The virtue of resistance is implied in question, for behind peaceful overtures of new interdisciplinarianism lurk the colonizing, consumerist tendencies of English Studies, eagerly reducing art to text, visual art into linguistic art, vision into sign, in effect arguing case for Derrida's [1973] assertion 'the collusion between painting ... and is constant' -if not for an even more insidious Derridean attempt to bury painting in writing, or to suggest painting is bad writing (Kuspit 1986: 3). The new interdisciplinarianism turns out to be a imperialism in disguise, and-as was to a large extent also true of old imperialism-its weapon for colonizing, reducing, and ultimately burying natives of visual realm is language. Insofar as speaker's views represent a current position among art historians, those of us in English studies may find in them a curious replay of battle over theory in our own camp, now staged as a contest for dominion between two disciplines. In fact, paragone between arts, here reflected in turf disputes of their academic exponents, is a venerable topos. As W. J. T. Mitchell (1986: 43)

Meet the S-PAC challenge: A professional speaker's view of student-organized conferences

A Student Professional Awareness Conference (S-PAC, pronounced “es-pak”) is a one-day conference which addresses professional topics affecting an engineer's career. An S-PAC is organized and run by students all the way. As a speaker at a dozen or so S-PAC's over the last two years, I have developed an admiration for the students who plan and hold successful S-PAC's and an appreciation of the value of S-PAC's as professional development vehicles for students.

Ministers in parliament — a speaker's eye view

Ministers in parliament — a speaker's eye view

On contrasting the semantics of the modal auxiliaries of German and English

This study attempts to show that the model which I developed elsewhere to explain the semantic structure of the German modal system (Bouma 1973) is also generally applicable to the modals of English. The theory underlying my approach is based on the notion of (grammatical) meaning found in Joos (1964) and Jakobson (1971).The modal auxiliary system in both languages is seen as a grammatical category (relative assertion) which stands in specific opposition to the absence of a modal in a sentence (factual assertion). The general grammatical meaning conveyed by the modal auxiliary category is that the speaker sees the event as standing in a potential relation to reality. In both languages there is a type of scalarity of probability from precariousness (50/50 probability: KANN, DARF: CAN, MAY) to imminence (near certainty: MUSS, WILL; MUST, HAVE TO, WILL, WANT TO). Both modal systems can also be characterized in terms of the speaker's view of the involvement of the actor (grammatical subject). If the speaker views the actor as the initiator of the realization of the event he uses a subjective modal (e.g. German WILL: English WANT TO), and he uses an objective modal if he views the initiator as an agency outside of the actor (e.g. MUSS; MUST).

Kants Erfahrungsbegriff: Quellengeschichtliche und Bedeutungsanalytische Untersuchungen (review)

BOOK REVIEWS 99 Treatise IV, Introduction.) He also fails to come to terms (here explicitly appealing to Frankena) with the many ways Hutcheson has of saying "The Apprehension of morally good Qualities, is the necessary Cause of Approbation, by our moral Sense..." (Treatise III, see. IV), nor does he seem to heed the fact that Hutcheson gives to the sense in general a basic cognitive role: "All our ideas, or the materials of our reasoning or judging are received by some immediate powers of perception internal or external, which we may call senses . . . reasoning or intellect seems to raise no new species of ideas" (Treatise IV, see. I). In conclusion, I shall merely mention two other important matters. I cannot agree with the claim (p. 77) that Hutcheson, when he speaks of the "reality of virtue," intends this to mean only that this is "an appropriate way to indicate the speaker's view of the moral significance of an action," i.e., that the speaker is merely "experiencing a unique kind of pleasure . . . and expressing this feeling by his verbal utterance," and thereby intending only "to evoke similar approval in others." This is to say that, for Hutcheson, virtue is at best subjective, while if there was anything he sought, and for which there is considerable textual evidence, it was a defense or proof of the objective reality of virtue. Also mistaken, I believe, is the suggestion that, for Hutcheson, "Exciting reasons" appeal only to self-interest, presupposing "motives stemming from selfish affections" (p. 19). Hutcheson is somewhat ambiguous about this in the Illustrations, leaving us to suppose (see. I) that the moral sense is not an instinct, and hence does not excite. But he is clear in the Inquiry, where he tells us (sec. VII) that the moral sense excites us to public good, and concludes with a not untypical comparison of the moral and external senses: Notwithstanding the mighty Reason we boast of above other Animals, its Processes are too slow, too full of doubt and hesitation, to serve us in every Exigency, either for our own Preservation, without the external Senses, or to direct our Actions for the Good of the Whole, without this moral Sense. Nor could we be so strongly determin'd at all times to what is most conducive to either of these Ends, without these expeditious Monitors, and importunate Sollicitors [the senses];... DAVID FATENORTON McGill University Kants Erfahrungsbegriff: Quellengeschichtliche und Bedeutungsanalytische Untersuchungen . By Helmut Holzhey. (Basel/Stuttgart: Schwabe & Co. Verlag, 1970. Pp. 330. SwFr. 32.--) It has been a conviction of long standing with me that, if Kant had defined the term 'experience' in the Critique of Pure Reason the way he consistently referred to it in the Opus postumum, much misunderstanding of his transcendental idealism might have been avoided. Two or three quotations from the Opus postumum may illustrate my point. In the VII, Convolute, VI, page i, we read: "The aggregate of perceptions as a system (based upon observation and experiment) is experience. It is an absolute unity of cognition and is not given but made. One can therefore not speak of experiences but only of experience." And page 4 : "There are no experiences but only a totality of possible perceptions insofar as this [totality] constitutes a system . . . which is not given but only thought as a principle." VII, Convolute VIII, page 2: "The idea of the whole of all possible perceptions connected in a system is experience. It is therefore inherently contradictory to speak of experiences. Experience is, subjectively, absolute 10() HISTORY OF PHILOSOPHY unity." And page 93: "Experience is (1) an empirical consciousness, i. e., perception; (2) an aggregate of perceptions in accordance with a principle (observation and experlinen0 ; (3) a thorough-going formation of this aggregate into a complete system of perceptions .... Experience is the empirically absolute whole of sense perceptions insofar as their manifoldness is bound together asymtotically in One System. " Hence, page 103: "one cannot say that we have experience but that we make it." And transcendental philosophy, as he now sees it, is concerned with the principles that make the construction of such a system possible. Such principles, it is now obvious, cannot be derived from...

The Interlocutor in La Chute: A Key to Its Meaning

AbstractClose examination of the interlocutor's reflected reactions provides a method for a reading of La Chute which is more consistent with Camus's basic outlook. As he takes part in sporadic although important exchanges with Clamence, the interlocutor is first led generally to see resemblances to the generous lawyer. Later, however, he displays increasingly unfavorable reactions until he finally laughs aloud when Clamence states that he will listen fraternally to the other's confession. By creating an interlocutor who rejects the speaker's views and purposes, Camus affords the reader the pleasure of ridiculing Clamence and of reasserting his own interpretation of life rather than being intimidated into accepting Clamence's degrading portrait as characteristic of modern man.