本文运用"自然语义元语言(NSM)"理论的"文化脚本"研究方法,对土家、英、汉语中"借"的词汇化概念展开跨语言对比。研究发现,土家语"o53、lu35、tso53、ts’o35"、英语"borrow"以...本文运用"自然语义元语言(NSM)"理论的"文化脚本"研究方法,对土家、英、汉语中"借"的词汇化概念展开跨语言对比。研究发现,土家语"o53、lu35、tso53、ts’o35"、英语"borrow"以及汉语"借"都含有说话者本人对所施行为的一种共同认知,即I will have someone’s something for someone(我将把某人的某物给某人)。共同认知是其区别于其他概念的基础,它构成了词汇的语义共性,并使得3种语言者的交际成为可能;语义的微妙差异则主要来自于3种语言者在具体言语或互动性交际时的不同心理认知,而不同心理认知又源自不同的文化规约。展开更多
The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swis...The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swiss businessman Henri Dunant. This contribution challenges that narrative for overlooking, or being ignorant of, the way that societies around the world have approached the matter of the captured enemy fighter. Traces of some of the critical principles about humane treatment that we see in our present law can actually be found in much older societies from outside of Europe. A more accurate and representative way of understanding humanitarianism in the treatment of captured enemy fighters can and must be crafted, with the prevailing Euro-centric account balanced with practices, cultures and faiths from elsewhere. The quest to achieve more humane treatment in armed conflict is first and foremost a battle of the intellect. Narratives and conceptualisations that are more inclusive, recognising and appreciating of the ways of the rest of the world are likely to be more effective in communicating humanitarian ideals. This work adopts a new method of approaching the richness and diversity of the treatment of captured enemy fighters over time and space. This new framework of analysis uses six cross-cutting themes to facilitate a broader international and comparative perspective, and develop a more sophisticated level of understanding. The first theme is how older and indigenous societies approached the matter of captured enemy fighters. The second focuses on religions of the world, and what they teach or require. The third section examines the matter of martial practices and codes of ethics for combatants in certain societies. The fourth category engages with colonisation and decolonisation, and regulation （or non-regulation） of the treatment of captives of war. Fifth is the issue of modernisation and the impact it has had on armed forces and fighters, including on the treatment of captives. The final issu展开更多
文摘本文运用"自然语义元语言(NSM)"理论的"文化脚本"研究方法,对土家、英、汉语中"借"的词汇化概念展开跨语言对比。研究发现,土家语"o53、lu35、tso53、ts’o35"、英语"borrow"以及汉语"借"都含有说话者本人对所施行为的一种共同认知,即I will have someone’s something for someone(我将把某人的某物给某人)。共同认知是其区别于其他概念的基础,它构成了词汇的语义共性,并使得3种语言者的交际成为可能;语义的微妙差异则主要来自于3种语言者在具体言语或互动性交际时的不同心理认知,而不同心理认知又源自不同的文化规约。
文摘The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swiss businessman Henri Dunant. This contribution challenges that narrative for overlooking, or being ignorant of, the way that societies around the world have approached the matter of the captured enemy fighter. Traces of some of the critical principles about humane treatment that we see in our present law can actually be found in much older societies from outside of Europe. A more accurate and representative way of understanding humanitarianism in the treatment of captured enemy fighters can and must be crafted, with the prevailing Euro-centric account balanced with practices, cultures and faiths from elsewhere. The quest to achieve more humane treatment in armed conflict is first and foremost a battle of the intellect. Narratives and conceptualisations that are more inclusive, recognising and appreciating of the ways of the rest of the world are likely to be more effective in communicating humanitarian ideals. This work adopts a new method of approaching the richness and diversity of the treatment of captured enemy fighters over time and space. This new framework of analysis uses six cross-cutting themes to facilitate a broader international and comparative perspective, and develop a more sophisticated level of understanding. The first theme is how older and indigenous societies approached the matter of captured enemy fighters. The second focuses on religions of the world, and what they teach or require. The third section examines the matter of martial practices and codes of ethics for combatants in certain societies. The fourth category engages with colonisation and decolonisation, and regulation （or non-regulation） of the treatment of captives of war. Fifth is the issue of modernisation and the impact it has had on armed forces and fighters, including on the treatment of captives. The final issu
