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“王冕死了父亲”的构式归属——兼议汉语存现构式的范畴化/ 吕建军
// Language teaching and linguistic studies. 2013, Vol. 5 (163).
// 语言教学与研究 2013, 第5卷 (163) 北京 : 北京语言大学语言研究所, 2013.tr. 75-83 This paper argue that the construction meaning of "wang mian sile fugin" is "appearance or disapearance" rather than "occurrence" or "gaining or lossing" on the basis of inheritance relation of construction. The paper also claims that this type of sentence should be classified as existential sentences, according to the locative character which the animate noun in front of sentence showed by metonymy as well as the relationship between the verb and construction meaning. Finally, the category of existential sentences is summarized.
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《荀子》的“类”与道的范畴化发展 = Xunzi’s Thinking on Lei and the Categorization of Dao in the Pre-Qin China. / JIANG Chong-yue.
// Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2014, Vol. 51, No. 4.
// 南京大学学报 : 哲学社会科学 2014, 第一卷 2014tr. 99-112. Hegel says,in his Lectures on the History of Philosophy,that the Chinese have a great reputation for their culture; but they have nophilosophy in a strict sense.As the supreme essence,Dao is put forward,and yet is the universality of an abstract kind.In its switch from the abstract to the concrete,the concept Dao fails to leave any space for the Chinese to create a kingdom of categorization.But,is he justified in saying so? It is Xunzi’s idea on Lei that can give an answer to this question.Xunzi thinks that Dao can be grasped from various aspects,so-named as Lei( the Chinese counterpart to the western concept of category).He goes further that Li( the Chinese counterpart to the western conceptof reason) is determined by Lei,where Li( reason) stays.And the reasons in concrete things are different as long as Lei,the categories they stay within,are different.Dao obtains its categories or determinations when it switches from the abstract to the concrete.The purpose of his epistemology of Jiebi( removing the obstacle of one-sided view) is to know the Daos of the concrete things.His theory of Zhengming( the rectification of names) insists that each Lei has a corresponding name.When the Lei is different,its name must be different,too.Obviously he deals with the concrete things through the categorical concepts.He even maintains that thinking on Lei should be based on feeling and experience.Therefore,his thought can be classified into empirical philosophy.Xunzi’s thinking on Lei just stands between Laozi’s Dao and Han Feizi’s Dao-Li theory.It strongly proves that the ancient Chinese do have the potentiality to build up a categorical kingdom.Nevertheless,it must not be denied that,compared with the ancient Greek philosophy,the Chinese philosophy is weaker in conceptual and categorical thinking,due to the strong influence of its political utilitarianism.
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Quá trình hình thành số đếm phản ánh các bước phát triển nhận thức / Hoàng Thị Châu.
// Ngôn ngữ. 2014, Số 9. 2015tr. 25-31. Through an analysis of thousands of numeral systems (NS) of the world’s languages in the website of Eugence Chan, the paper highlights the step of NS formation and links it the development process of thought and language in a narrow sense. NS appeared when humans could use their fingers for counting. The primary numbers “1” , “2” , “3”, “4” were named by little finger, ring finger, middle finger, index finger (metaphor, as we are thinking nowadays). The number “5” was not thumb but hand (sum of 5 finger) as the mark of quinary numeration. So as human body was used to name number “20” as a mark to transform quinary numeration to vigesimal, the Romans utilized Latin letters L for “50”, C for “100”, D for “500”, M for “1000” to fill up their ancient digit system with figures of fingers and hands (I, II, III, V, X). Finally, the “0” , beginning the old Arabic digit system for decimal NS, with the number “1” , built up a new Binary NS, used in informatics nowadays.
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