Search results for 'Hebrew language Roots' (try it on Scholar)

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  1.  33
    David Patterson (2005). Hebrew Language and Jewish Thought. Routledgecurzon.
    What makes Jewish thought Jewish? This book proceeds from a view of the Hebrew language as the holy tongue; such a view of Hebrew is, indeed, a distinctively Jewish view as determined by the Jewish religious tradition. Because language shapes thought and Hebrew is the foundational language of Jewish texts, this book explores the idea that Jewish thought is distinguished by concepts and categories rooted in Hebrew. Drawing on more than 300 Hebrew (...)
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  2.  10
    David Patterson (2012). Genocide in Jewish Thought. Cambridge University Press.
    1. Introduction: a name, not an essence -- 2. Why Jewish thought and what makes it Jewish? -- 3. Deadly philosophical abstraction -- 4. The stranger in your midst -- 5. Nefesh: the soul as flesh and blood -- 6. The environmentalist contribution to genocide -- 7. Torture -- 8. Hunger and homelessness -- 9. Philosophy, religion, and genocide -- 10. A concluding reflection on body and soul.
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  3.  24
    Brian L. Lancaster (2000). On the Relationship Between Cognitive Models and Spiritual Maps. Evidence From Hebrew Language Mysticism. Journal of Consciousness Studies 7 (11-12):11-12.
    It is suggested that the impetus to generate models is probably the most fundamental point of connection between mysticism and psychology. In their concern with the relation between ‘unseen’ realms and the ‘seen’, mystical maps parallel cognitive models of the relation between ‘unconscious’ and ‘conscious’ processes. The map or model constitutes an explanation employing terms current within the respective canon. The case of language mysticism is examined to illustrate the premise that cognitive models may benefit from an understanding of (...)
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  4.  5
    John Myhill (1997). What is Universal and What is Language-Specific in Emotion Words?: Evidence From Biblical Hebrew. Pragmatics and Cognitionpragmatics and Cognition 5 (1):79-129.
    This paper proposes a model for the analysis of emotions in which each emotion word in each language is made up of a universal component and a language-specific component; the universal component is drawn from a set of universal human emotions which underlie all emotion words in all languages, and the language-specific component involves a language-particular thought pattern which is expressed as part of the meanings of a variety of different words in the language. The (...)
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  5.  17
    John Spackman (2006). The Tiantai Roots of Dōgen's Philosophy of Language and Thought. Philosophy East and West 56 (3):428-450.
    : Many recent studies of Dōgen have rightly emphasized that for Dōgen language and thought are capable of expressing the buddha dharma. But they have not recognized that this positive assessment of language rests on an underlying critique of the prevalent commonsense view that language functions by representing an independent reality. Focusing on Dōgen's use of apparently paradoxical language, it is suggested that in order to understand this critique we need to trace it back to its (...)
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  6.  9
    Frank Schalow (1998). Language and the Social Roots of Conscience: Heidegger's Less Traveled Path. [REVIEW] Human Studies 21 (2):141-156.
    This paper develops a new interpretation of Heidegger's concept of conscience in order to show to what extent his thought establishes the possibility of civil disobedience. The origin of conscience lies in the self's appropriation of language as inviting a reciprocal response of the other (person). By developing the social dimension of dialogue, it is showsn that conscience reveals the self in its capacity for dissent, free speech, and civil disobedience. By developing the social roots of conscience, (...)
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  7.  4
    Douglas J. Glick (2012). Language Contextualization in a Hebrew Language Television Interview: Lessons From a Semiotic Return to Context. Semiotica 2012 (192).
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  8. Enrico Lucca (2013). " On the Edge of the Abyss": Scholem and Rosenzweig on the Hebrew Language. Rivista di Storia Della Filosofia 68 (2):305-320.
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  9. T. C. Williams (1993). Kant's Philosophy of Language Chomskyan Linguistics and its Kantian Roots. Monograph Collection (Matt - Pseudo).
  10.  10
    Ina Bornkessel-Schlesewsky, Matthias Schlesewsky, Steven L. Small & Josef P. Rauschecker (2015). Neurobiological Roots of Language in Primate Audition: Common Computational Properties. Trends in Cognitive Sciences 19 (3):142-150.
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  11. Jayapul Azariah & Darryl Macer (1996). Historical Roots of Our Ecological Crisis in East and West. Eubios Journal of Asian and International Bioethics 6 (5):125-128.
    This paper discusses whether the roots of our ecological crisis and materialistic world views are derived from the Biblical view of the role of human beings in nature or whether these are derived from English language translations of Genesis 1:28 and Western philosophy. We suggest that the Hebrew word RADAH no longer be translated as dominion over nature, rather take over is a better interpretation. Eastern and Western views of nature are discussed.
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  12. Michael Tomasello (1996). The Cultural Roots of Language. In B. Velichkovsky & Duane M. Rumbaugh (eds.), Communicating Meaning: The Evolution and Development of Language. Hillsdale, Nj: Lawrence Erlbaum Associates 275--307.
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  13.  1
    Mark Aronoff, Irit Meir, Carol Padden & Wendy Sandler (2008). The Roots of Linguistic Organization in a New Language. Interaction Studies 9 (1):133.
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  14.  9
    Iris Berent, Vered Vaknin & Gary F. Marcus (2007). Roots, Stems, and the Universality of Lexical Representations: Evidence From Hebrew. Cognition 104 (2):254-286.
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  15.  16
    Naomi S. Baron (1985). The Roots of Language. New Vico Studies 3:220-226.
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  16.  10
    Nathaniel Goldberg (2014). Braine, David., Language and Human Understanding: The Roots of Creativity in Speech and Thought. [REVIEW] Review of Metaphysics 68 (1):158-159.
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  17.  2
    Shaul Katz (2004). Berlin Roots Zionist Incarnation: The Ethos of Pure Mathematics and the Beginnings of the Einstein Institute of Mathematics at the Hebrew University of Jerusalem. Science in Context 17 (1-2):199-234.
  18.  7
    Gisela Shaw (1978). Heidegger's Philosophy of Language in 'Being and Time' and Its Philosophical-Theological Roots. Philosophy and History 11 (2):174-174.
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  19.  25
    Karl A. Kottman (1975). Fray Luis de León and the Universality of Hebrew: An Aspect of 16th and 17th Century Language Theory. Journal of the History of Philosophy 13 (3):297-310.
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  20.  14
    Kathleen Wermke & Werner Mende (2006). Melody as a Primordial Legacy From Early Roots of Language. Behavioral and Brain Sciences 29 (3):300-300.
    The stormy development of vocal production during the first postnatal weeks is generally underestimated. Our longitudinal studies revealed an amazingly fast unfolding and combinatorial complexification of pre-speech melodies. We argue that relying on “melody” could provide for the immature brain a kind of filter to extract life-relevant information from the complex speech stream.
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  21. Mark Aronoff, Irit Meir, Carol A. Padden & Wendy Sandler (2008). The Roots of Linguistic Organization in a New Language. Interaction Studiesinteraction Studies Social Behaviour and Communication in Biological and Artificial Systems 9 (1):133-153.
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  22. L. Lotito (1993). The Romantic Roots of Weininger, Otto Symbolic Language. Filosofia 44 (3):433-455.
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  23. Jordi Redondo (2000). The Greek Literary Language of the Hebrew Historian Josephus. Hermes 128 (4):420-434.
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  24.  1
    Yuval Jobani (2016). The Lure of Heresy: A Philosophical Typology of Hebrew Secularism in the First Half of the Twentieth Century. Journal of Jewish Thought and Philosophy 24 (1):95-121.
    _ Source: _Volume 24, Issue 1, pp 95 - 121 Contemporary study of Jewish secularism in the Modern era has yielded a nuanced picture of Hebrew secularism. This article analyzes the emergence of a rich and diverse cultural infrastructure of Hebrew secularism in the first half of the twentieth century from a philosophical perspective, proposing a typology of models of Hebrew secularism. These models are characterized by their attitudes to what, following Charles Taylor, can be referred to (...)
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  25. Avner Baz (2012). When Words Are Called For: A Defense of Ordinary Language Philosophy. Harvard University Press.
    The basic conflict: an initial characterization -- The main arguments against ordinary language philosophy -- Must philosophers rely on intuitions? -- Contextualism and the burden of knowledge -- Contextualism, anti-contextualism, and knowing as being in a position to give assurance -- Conclusion: skepticism and the dialectic of (semantically pure) "knowledge" -- Epilogue: ordinary language philosophy, Kant, and the roots of antinomial thinking.
     
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  26.  15
    Marcello Barbieri (2010). On the Origin of Language. Biosemiotics 3 (2):201-223.
    Thomas Sebeok and Noam Chomsky are the acknowledged founding fathers of two research fields which are known respectively as Biosemiotics and Biolinguistics and which have been developed in parallel during the past 50 years. Both fields claim that language has biological roots and must be studied as a natural phenomenon, thus bringing to an end the old divide between nature and culture. In addition to this common goal, there are many other important similarities between them. Their definitions of (...)
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  27.  8
    Ian Tattersall (forthcoming). Language Origins: An Evolutionary Framework. Topoi:1-8.
    Opinions have varied wildly as to whether the roots of language run extremely deep in the human lineage, or, alternatively, whether this unprecedented capacity is a recent acquisition. The question has been exacerbated by the fact that language itself does not preserve, so that its possession by earlier hominids has had to be inferred from indirect material proxies. Here I argue that while most technological putative proxies from the Paleolithic are certainly evidence of highly complex cognitive states (...)
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  28. Mostyn W. Jones (1994). The Roots of Imagination. Dissertation, The University of Manchester
    This work presents a new theory of imagination which tries to overcome the overly narrow perpectives that current theories take upon this enigmatic, multi-faceted phenomenon. Current theories are narrowly preoccupied with images and imagery. This creates problems in explaining (1) what imagination is, (2) how it works, and (3) what its strengths and limitations are. (1) Ordinary language identifies imagination with both imaging (image-making) and creativity, but most current theories identify imagination narrowly with imaging while neglecting creativity. Yet imaging (...)
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  29.  11
    Eyal Chowers (2011). The Political Philosophy of Zionism: Trading Jewish Words for an Hebraic Land. Cambridge University Press.
    Jews and the temporal imaginations of modernity -- The Zionist temporal revolution -- The End of building -- Hebrew and politics.
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  30. Jakob Klatzkin & M. Zobel (1968). Thesaurus Philosophicus Linguae Hebraicae Et Veteris Et Recentioris. P. Feldheim.
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  31. Eleazar ben Judah (2004). Sefer Sode Razaya: ʻarukh Me-Ḥadash ʻa. P. Kit. Y. ... ; Sefer Ha-Shem. Mekhon "Sode Razaya".
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  32. Eleazar ben Judah (2004). Sefer Sode Razaya: ʻarukh Me-Ḥadash ʻa. Mekhon "Sode Razaya".
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  33. Jakob Klatzkin (1968). Otsar Ha-Munahim Ha-Pilosofiyim Ve-Antologiyah Pilosofit. P. Feldheim.
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  34. Jakob Klatzkin & M. N. Zoble (1968). 'Otsar Ha-Munahim Ha-Filosofiyim. Feldhaym.
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  35. Simḥah[from old catalog] Raz (1973). Ben Adam La-Ḥavero.
     
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  36.  71
    Roger M. White (2009). Talking About God: The Concept of Analogy and the Problem of Religious Language. Ashgate Pub. Ltd..
    Introduction -- The mathematical roots of the concept of analogy -- Aristotle : the uses of analogy -- Aristotle : analogy and language -- Thomas Aquinas -- Immanuel Kant -- Karl Barth -- Final reflections.
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  37.  68
    Holger Andreas (2010). Semantic Holism in Scientific Language. Philosophy of Science 77 (4):524-543.
    Whether meaning is compositional has been a major issue in linguistics and formal philosophy of language for the last 2 decades. Semantic holism is widely and plausibly considered as an objection to the principle of semantic compositionality therein. It comes as a surprise that the holistic peculiarities of scientific language have been rarely addressed in formal accounts so far, given that semantic holism has its roots in the philosophy of science. For this reason, a model-theoretic approach to (...)
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  38. Mark Lance & Rebecca Kukla, Perception, Language, and the First Person.
    Pragmatism has enjoyed a major resurgence in Anglo-American philosophy over the course of the last decade or two, and Robert Brandom’s work – particularly his 1994 tome Making it Explicit (MIE) – has been at the vanguard of this resurgence (Brandom 1994).2 But pragmatism comes in several surprisingly distinct flavours. Authors such as Hubert Dreyfus find their roots in certain parts of Heidegger and in phenomenologists such as Merleau-Ponty, and they privilege embodied, preconceptual skills as opposed to discursive practices (...)
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  39.  2
    Edel Maex (2011). The Buddhist Roots of Mindfulness Training: A Practitioners View. Contemporary Buddhism 12 (1):165--175.
    Jon Kabat-Zinn's Full Catastrophe Living skilfully succeeded in translating traditional Buddhist concepts in modern everyday language so as to make them accessible to the West. It was a stroke of genius to take mindfulness training out of the Buddhist context, but the risk might be that, instead of opening a door to the Dharma (the Buddhist teaching), it might also close a door leading to the vast richness of that context full of valuable insights and practices. This article aims (...)
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  40.  53
    Peter Ives (2005). Language, Agency and Hegemony: A Gramscian Response to Post‐Marxism. Critical Review of International Social and Political Philosophy 8 (4):455-468.
    Ernesto Laclau and Chantal Mouffe have attempted to save the concept of ?hegemony? from its economistic and essentialist Marxist roots by incorporating the linguistic influences of post?structuralist theory. Their major Marxist detractors criticise their trajectory as a ?descent into discourse? ? a decay from well?grounded, material reality into the idealistic and problematic realm of language and discourse. Both sides of the debate seem to agree on one thing: the line from Marxism to post?Marxism is the line from the (...)
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  41.  13
    Daniel Davis, L1 Effects on the Articulation of Samaritan Hebrew.
    In this thesis, I will discuss the effects of the linguistic divide in the Samaritan community with respect to the articulation of the liturgical language of Samaritan Hebrew. I first encountered the Samaritans in 2010 while on my first visit to the Palestinian city of Nablus. I had been to Israel many times prior, yet as a young Jewish American, I had never before had the opportunity to travel to the Palestinian Territories. Given the prominence of the political (...)
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  42.  25
    Y. Tzvi Langermann (1996). Arabic Writings in Hebrew Manuscripts: A Preliminary Relisting. Arabic Sciences and Philosophy 6 (1):137.
    For many centuries Jews in Arabic-speaking lands have transcribed books written by non-Jews into the Hebrew alphabet; the language remains Arabic, but the writing is Hebrew. This was done mainly for the benefit of those who knew the Arabic language but not the script. The majority of these transcriptions are scientific or philosophical texts. Transcriptions are of value to scholars for two reasons. Some entire texts, or more complete or accurate versions of texts, are preserved only (...)
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  43.  1
    Harry Daniels (2006). Analysing Institutional Effects in Activity Theory: First Steps in the Development of a Language of Description. Outlines. Critical Practice Studies 8 (2):43-58.
    This paper explores the benefits that might arise from an appropriate fusion of the version of Activity Theory being developed by Yrjo Engestrom and the sociology of the late Basil Bernstein. It explores the common roots of the two traditions and on the basis of empirical work carried out in British special schools formulates an approach to the development of a language of description which would extend the analytical power of Activity Theory.
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  44.  4
    Dorit Ravid & Ruth Berman (2009). Developing Linguistic Register Across Text Types: The Case of Modern Hebrew. Pragmatics and Cognition 17 (1):108-145.
    The study considers the topic of linguistic register by examining how schoolchildren, adolescents, and adults vary the texts that they construct across the dimensions of modality and genre . Although register variation is presumably universal, it is realized in language-specific ways, and so our analysis focuses on Israeli Hebrew, a language that evolved under peculiar socio-historical circumstances. An original procedure for characterizing register — as low, neutral, or high — was applied to four text types produced by (...)
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  45.  8
    Eddy M. Zemach & Amir Horowitz (2014). Intentionality, Thought and Language: A Correspondence. Philosophia 42 (4):871-888.
    IntroductionEddy M. Zemach was born in Jerusalem in 1935. His mother, Helena, was a dentist as well as a poet, and his father, Shimon, was a dentist as well as a political figure. Eddy completed B.A. and M.A. degrees in both Hebrew literature and philosophy at the Hebrew university of Jerusalem. He studied for a doctoral degree in philosophy at Yale University. In 1965 he completed his dissertation on the boundaries of the aesthetic, supervised by Paul Weiss. Another (...)
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  46. Jaroslav Peregrin (2011). The Use-Theory of Meaning and the Rules of Our Language Games. In K. Turner (ed.), Making semantics pragmatic. Emerald
    While most theoreticians of meaning in the first half of the twentieth century subscribed to a representational theory (viewing meanings as entities stood for by the expressions), the second half of the century was marked by the rise of various versions of use-theories of meaning. The roots of this ‘pragmatist turn’ are detectable in the writings of the later Wittgenstein, the Oxford speech act theorists (Austin, Grice) and the American neopragmatists (Quine, Sellars). Though it is now rather popular (and (...)
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  47.  16
    Ronald Leifer (1982). Psychiatry, Language and Freedom. Theoretical Medicine and Bioethics 3 (3):397-416.
    For political reasons, the social control functions of psychiatry are not openly recognized as such but are disguised as benevolent medical treatment. The roots of this disguise may be traced to the political revolutions in which the rule of man was replaced by the rule of law. This transformation generated a conflict between the desire for freedom under law and the desire for a greater degree of social control than is provided by law. Involuntary mental hospitalization is the neurotic (...)
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  48.  3
    Gerald L. Bruns (1984). Canon and Power in the Hebrew Scriptures. Critical Inquiry 10 (3):462-480.
    Thus it would not be the content or meaning of a written Torah that Jeremiah would attack; rather it would be the Deuteronomic “claim to final and exclusive authority by means of writing” . Jeremiah’s problem is political rather than theological. He knows that writing is more powerful than prophecy and that he will not be able to withstand it—and he knows that the Deuteronomists know no less. As Blenkinsopp says, “Deuteronomy produced a situation in which prophecy could not continue (...)
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  49.  6
    Masami Ito & Gerhard Lischke (2007). Corrigendum to “Generalized Periodicity and Primitivity for Words”. Mathematical Logic Quarterly 53 (6):642-643.
    We correct a mistake in the paper “Generalized periodicity and primitivity for words” [4] and justify the existence of regular languages all of whose roots are not even context-sensitive.
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  50.  16
    John L. Bradshaw (2003). Gesture in Language Evolution: Could I but Raise My Hand to It! Behavioral and Brain Sciences 26 (2):213-214.
    An intervening gestural stage in language evolution, though seductive, is ultimately redundant, and is not necessarily supported by modern human or chimp behaviour. The findings and arguments offered from mirror neurones, anatomy, and lateralization are capable of other interpretations, and the manipulative dextrality of chimps is under-recognized. While language certainly possesses certain unique properties, its roots are ancient.
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