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I n order to appreciate properly what we are doing in this book it is necessary to realize that our approach to linguistic theorizing differs from the prevailing views. Our approach can be described by indicating what distinguishes it from the methodological ideas current in theoretical linguistics, which I consider seriously misguided. Linguists typically construe their task in these days as that of making exceptionless generalizations from particular examples. This explanatory strategy is wrong in several different ways. It presupposes that we can have "intuitions" about particular examples, usually examples invented by the linguist himself or herself, reliable and sharp enough to serve as a basis of sharp generalizations. It also presupposes that we cannot have equally reliable direct access to general linguistic regularities. Both assumptions appear to me extremely dubious, and the first of them has in effect been challenged by linguists like Dwight Bol inger. There is also some evidence that the degree of unanimity among linguists is fairly low when it comes to less clear cases, even in connection with such relatively simple questions as grammaticality (acceptability). For this reason we have tried to rely more on quotations from contemporary fiction, newspapers and magazines than on linguists' and philosophers' ad hoc examples. I also find it strange that some of the same linguists as believe that we all possess innate ideas about general characteristics of humanly possible grammars assume that we can have access to them only via their particular consequences.

I n order to appreciate properly what we are doing in this book it is necessary to realize that our approach to linguistic theorizing differs from the prevailing views. Our approach can be described by indicating what distinguishes it from the methodological ideas current in theoretical linguistics, which I consider seriously misguided. Linguists typically construe their task in these days as that of making exceptionless generalizations from particular examples. This explanatory strategy is wrong in several different ways. It presupposes that we can have "intuitions" about particular examples, usually examples invented by the linguist himself or herself, reliable and sharp enough to serve as a basis of sharp generalizations. It also presupposes that we cannot have equally reliable direct access to general linguistic regularities. Both assumptions appear to me extremely dubious, and the first of them has in effect been challenged by linguists like Dwight Bol inger. There is also some evidence that the degree of unanimity among linguists is fairly low when it comes to less clear cases, even in connection with such relatively simple questions as grammaticality (acceptability). For this reason we have tried to rely more on quotations from contemporary fiction, newspapers and magazines than on linguists' and philosophers' ad hoc examples. I also find it strange that some of the same linguists as believe that we all possess innate ideas about general characteristics of humanly possible grammars assume that we can have access to them only via their particular consequences.

In this ambitious work, Dr. Francis Cornish sets out an original theory of anaphora and deixis, and proposes a new and elegant theoretical model to represent the transfer of meaning in discourse. He brings together work by linguists, formal semanticists, psychologists, and researchers in artificial intelligence, as well as drawing on his own extensive experimental work on a variety of corpora of different genres in French and English.

679 S. ; 23 cm, Orig.-kart. Jerusalemer theologisches Forum ; Bd. 7. Kaum ein Eucharistiegebet findet mehr Interesse als die ägyptische Basilios-Anaphora. Als einer der ältesten Texte in fortdauernder liturgischer Nutzung besticht sie durch ihre biblisch geprägte Sprache und durch gedankliche Klarheit. Sie gilt als Klassiker kirchlicher Eucharistiegebete, als ökumenischer Konvergenztext und als Modell für liturgische Erneuerung. Für die Liturgiewissenschaft ist die ägyptische Basilios-Anaphora daher ein Schlüsseltext. In der vorliegenden Studie erfährt sie ihre lange angemahnte umfassende Aufarbeitung. (A) Eine methodische Reflexion über die Gattung des liturgischen Textes und eine ausführliche Beschreibung des handschriftlichen Materials bilden die Grundlage für eine 'Vergleichende Edition': Es wird kein Original rekonstruiert, sondern die historische Entwicklung sichtbar gemacht. (B) Der Kommentar widmet sich Vers für Vers dem philologischen Befund, der theologischen Bedeutung und den praktisch-liturgischen Rahmenbedingungen. Alle Aspekte werden entwicklungsgeschichtlich erläutert. Ausführliche Zusammenfassungen bündeln für jeden Abschnitt die neuen Erkenntnisse. (C) Im dritten Teil wird erstmals der Versuch unternommen, die Geschichte eines Gebetsformulares von seinen mündlichen Vorstadien bis in die Gegenwart nachzuerzählen: Wie haben sich die gedankliche Konzeption und ihre inhaltliche Ausführung historisch entfaltet? Zahlreiche Ergebnisse haben über den untersuchten Text hinaus Bedeutung für Geschichte und Theologie eucharistischen Betens.

A proposal that a single linguistic/cognitive system, “targeting,” underlies two domains of reference, anaphora (speech-internal) and deixis (speech-external).In this book, Leonard Talmy proposes that a single linguistic/cognitive system, targeting, underlies two domains of linguistic reference, those termed anaphora (for a referent that is an element of the current discourse) and deixis (for a referent outside the discourse and in the spatiotemporal surroundings). Talmy argues that language engages the same cognitive system to single out referents whether they are speech-internal or speech-external.Talmy explains the targeting system in this way: as a speaker communicates with a hearer, her attention is on an object to which she wishes to refer; this is her target. To get the hearer's attention on it as well, she uses a trigger―a word such as this, that, here, there, or now. The trigger initiates a three-stage process in the hearer: he seeks cues of ten distinct categories; uses these cues to determine the target; and then maps the concept of the target gleaned from the cues back onto the trigger to integrate it into the speaker's sentence, achieving comprehension. The whole interaction, Talmy explains, rests on a coordination of the speaker's and hearer's cognitive processing. The process is the same whether the referent is anaphoric or deictic.Talmy presents and analyzes the ten categories of cues, and examines sequences in targeting, including the steps by which interaction leads to joint attention. A glossary defines the new terms in the argument.

A proposal that a single linguistic/cognitive system, “targeting,” underlies two domains of reference, anaphora (speech-internal) and deixis (speech-external).In this book, Leonard Talmy proposes that a single linguistic/cognitive system, targeting, underlies two domains of linguistic reference, those termed anaphora (for a referent that is an element of the current discourse) and deixis (for a referent outside the discourse and in the spatiotemporal surroundings). Talmy argues that language engages the same cognitive system to single out referents whether they are speech-internal or speech-external.Talmy explains the targeting system in this way: as a speaker communicates with a hearer, her attention is on an object to which she wishes to refer; this is her target. To get the hearer's attention on it as well, she uses a trigger―a word such as this, that, here, there, or now. The trigger initiates a three-stage process in the hearer: he seeks cues of ten distinct categories; uses these cues to determine the target; and then maps the concept of the target gleaned from the cues back onto the trigger to integrate it into the speaker's sentence, achieving comprehension. The whole interaction, Talmy explains, rests on a coordination of the speaker's and hearer's cognitive processing. The process is the same whether the referent is anaphoric or deictic.Talmy presents and analyzes the ten categories of cues, and examines sequences in targeting, including the steps by which interaction leads to joint attention. A glossary defines the new terms in the argument.

In this volume, Geurts takes discourse representation theory (DRT), and turns it into a unified account of anaphora and presupposition, which he applies not only to the standard problem cases but also to the interpretation of modal expressions, attitude reports, and proper names. The resulting theory, for all its simplicity, is without doubt the most comprehensive of its kind to date.The central idea underlying Geurts' 'binding theory' of presupposition is that anaphora is just a special case of presupposition projection. But this is only one of the ways in which the concept of presupposition is taken beyond its traditional limits. Geurts shows, furthermore, that presupposition projection is crucially involved in several phenomena that are not usually viewed in presuppositional terms, such as modal subordination, de re readings of attitude reports, and rigid designation.While making his case for DRT and the binding theory, Geurts also presents an incisive analysis of what is probably still the most influential account of presupposition, viz. the satisfaction theory, demonstrating that there are fundamental problems not only with this theory but with the very framework in which it is couched.

The text is in both English and Russian or some other language that uses the Cyrillic alphabet. From Wikipedia: The Divine Liturgy of Saint John Chrysostom is the most celebrated Divine Liturgy in the Byzantine Rite. It is named after the anaphora with the same name which is its core part and it is attributed to Saint John Chrysostom, Archbishop of Constantinople in the 5th century. It reflects the work of the Cappadocian Fathers to both combat heresy and define Trinitarian theology for the Christian Church. The Liturgy of St. John Chrysostom was probably the divine liturgy used originally by the School of Antioch and was, therefore, most likely developed from West Syrian liturgical rites. In Constantinople, it was refined and beautified under John's guidance as Patriarch of Constantinople, (398-404). Having become the liturgical form of the Church of Holy Wisdom, Hagia Sophia, it became over time the normative liturgical form in the churches within the Byzantine Empire. The two liturgical rites of St. John Chrysostom and St. Basil in the Eastern Church became the norm by the end of the reign of Justinian.

A comprehensive study of the Chaldean Liturgy, from the structure of the Liturgy of the Hours to the Liturgical Year, including a historical and analytical study of the Anaphora of Addai and Mari, as well as all of the sacraments.

In this critical analysis Enrico Mazza concentrates on structure as he traces the evolution of the Eucharistic Prayer (anaphora) from its origins in the ancient Jewish rites and its Christian beginnings in the Didache. He then examines the paleoanaphoras of the early centuries and moves through the origin and progressive development of the larger anaphoric families (Alexandrian, Roman, Antiochene), showing the influence of the Jewish rites on the formation of the Christian texts before arriving finally at the classical anaphoras of the fourth century.Enrico Mazza is professor of liturgical history at the Universit... Cattolica del Sacro Cuore in Milan. He is the author of Mystagogy: A Theology of Liturgy in the Patristic Ages and Eucharistic Prayers of the Roman Rite.

In this volume, Geurts takes discourse representation theory (DRT), and turns it into a unified account of anaphora and presupposition, which he applies not only to the standard problem cases but also to the interpretation of modal expressions, attitude reports, and proper names. The resulting theory, for all its simplicity, is without doubt the most comprehensive of its kind to date.The central idea underlying Geurts' 'binding theory' of presupposition is that anaphora is just a special case of presupposition projection. But this is only one of the ways in which the concept of presupposition is taken beyond its traditional limits. Geurts shows, furthermore, that presupposition projection is crucially involved in several phenomena that are not usually viewed in presuppositional terms, such as modal subordination, de re readings of attitude reports, and rigid designation.While making his case for DRT and the binding theory, Geurts also presents an incisive analysis of what is probably still the most influential account of presupposition, viz. the satisfaction theory, demonstrating that there are fundamental problems not only with this theory but with the very framework in which it is couched.

A comprehensive study of the Chaldean Liturgy, from the structure of the Liturgy of the Hours to the Liturgical Year, including a historical and analytical study of the Anaphora of Addai and Mari, as well as all of the sacraments.