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Lawrence Hrubes

The Wrong Way to Teach Grammar - Michelle Navarre Cleary - The Atlantic - 0 views

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    "A century of research shows that traditional grammar lessons-those hours spent diagramming sentences and memorizing parts of speech-don't help and may even hinder students' efforts to become better writers. Yes, they need to learn grammar, but the old-fashioned way does not work."
markfrankel18

English Has a New Preposition, Because Internet - Megan Garber - The Atlantic - 0 views

  • Linguists are recognizing the delightful evolution of the word "because." 
  • he word "because," in standard English usage, is a subordinating conjunction, which means that it connects two parts of a sentence in which one (the subordinate) explains the other. In that capacity, "because" has two distinct forms. It can be followed either by a finite clause (I'm reading this because [I saw it on the web]) or by a prepositional phrase (I'm reading this because [of the web]). These two forms are, traditionally, the only ones to which "because" lends itself. I mention all that ... because language. Because evolution. Because there is another way to use "because." Linguists are calling it the "prepositional-because." Or the "because-noun." You probably know it better, however, as explanation by way of Internet—explanation that maximizes efficiency and irony in equal measure. I'm late because YouTube. You're reading this because procrastination. As the language writer Stan Carey delightfully sums it up: "'Because' has become a preposition, because grammar." 
Lawrence Hrubes

How English Ruined Indian Literature - NYTimes.com - 1 views

  • “English is not a language in India,” a friend once told me. “It is a class.” This friend, an aspiring Bollywood actor, knew firsthand what it meant to be from the wrong class. Absurd as it must sound, he was frequently denied work in the Hindi film industry for not knowing English. “They want you to walk in the door speaking English. Then if you switch to Hindi, they like it. Otherwise they say, ‘the look doesn’t fit.’ ” My friend, who comes from a small town in the Hindi-speaking north, knew very well why his look didn’t fit. He knew, too, from the example of dozens of upper-middle class, English-speaking actors, that the industry would rather teach someone with no Hindi the language from scratch than hire someone like him.
  • India has had languages of the elite in the past — Sanskrit was one, Persian another. They were needed to unite an entity more linguistically diverse than Europe. But there was perhaps never one that bore such an uneasy relationship to the languages operating beneath it, a relationship the Sanskrit scholar Sheldon Pollock has described as “a scorched-earth policy,” as English.India, if it is to speak to itself, will always need a lingua franca. But English, which re-enacts the colonial relationship, placing certain Indians in a position the British once occupied, does more than that. It has created a linguistic line as unbreachable as the color line once was in the United States.Continue reading the main story
  • That student, Sheshamuni Shukla, studied classical grammar in the Sanskrit department. He had spent over a decade mastering rules of grammar set down by the ancient Indian grammarians some 2,000 years before. He spoke pure and beautiful Hindi; in another country, a number of careers might have been open to him. But in India, without English, he was powerless. Despite his grand education, he would be lucky to end up as a teacher or a clerk in a government office. He felt himself a prisoner of language. “Without English, there is no self-confidence,” he said.
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  • But around the time of my parents’ generation, a break began to occur. Middle-class parents started sending their children in ever greater numbers to convent and private schools, where they lost the deep bilingualism of their parents, and came away with English alone. The Indian languages never recovered. Growing up in Delhi in the 1980s, I spoke Hindi and Urdu, but had to self-consciously relearn them as an adult. Many of my background didn’t bother.
Lawrence Hrubes

The Interpreter - The New Yorker - 2 views

  • Everett, who this past fall became the chairman of the Department of Languages, Literature, and Cultures at Illinois State University, has been publishing academic books and papers on the Pirahã (pronounced pee-da-HAN) for more than twenty-five years. But his work remained relatively obscure until early in 2005, when he posted on his Web site an article titled “Cultural Constraints on Grammar and Cognition in Pirahã,” which was published that fall in the journal Cultural Anthropology. The article described the extreme simplicity of the tribe’s living conditions and culture. The Pirahã, Everett wrote, have no numbers, no fixed color terms, no perfect tense, no deep memory, no tradition of art or drawing, and no words for “all,” “each,” “every,” “most,” or “few”—terms of quantification believed by some linguists to be among the common building blocks of human cognition. Everett’s most explosive claim, however, was that Pirahã displays no evidence of recursion, a linguistic operation that consists of inserting one phrase inside another of the same type, as when a speaker combines discrete thoughts (“the man is walking down the street,” “the man is wearing a top hat”) into a single sentence (“The man who is wearing a top hat is walking down the street”). Noam Chomsky, the influential linguistic theorist, has recently revised his theory of universal grammar, arguing that recursion is the cornerstone of all languages, and is possible because of a uniquely human cognitive ability. Steven Pinker, the Harvard cognitive scientist, calls Everett’s paper “a bomb thrown into the party.”
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    Piraha tribe in Brazil studied by linguists and anthropologists
markfrankel18

The Moral Instinct - New York Times - 3 views

  • It seems we may all be vulnerable to moral illusions the ethical equivalent of the bending lines that trick the eye on cereal boxes and in psychology textbooks. Illusions are a favorite tool of perception scientists for exposing the workings of the five senses, and of philosophers for shaking people out of the naïve belief that our minds give us a transparent window onto the world (since if our eyes can be fooled by an illusion, why should we trust them at other times?). Today, a new field is using illusions to unmask a sixth sense, the moral sense.
  • The first hallmark of moralization is that the rules it invokes are felt to be universal. Prohibitions of rape and murder, for example, are felt not to be matters of local custom but to be universally and objectively warranted. One can easily say, “I don’t like brussels sprouts, but I don’t care if you eat them,” but no one would say, “I don’t like killing, but I don’t care if you murder someone.”The other hallmark is that people feel that those who commit immoral acts deserve to be punished.
  • Until recently, it was understood that some people didn’t enjoy smoking or avoided it because it was hazardous to their health. But with the discovery of the harmful effects of secondhand smoke, smoking is now treated as immoral. Smokers are ostracized; images of people smoking are censored; and entities touched by smoke are felt to be contaminated (so hotels have not only nonsmoking rooms but nonsmoking floors). The desire for retribution has been visited on tobacco companies, who have been slapped with staggering “punitive damages.” At the same time, many behaviors have been amoralized, switched from moral failings to lifestyle choices.
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  • But whether an activity flips our mental switches to the “moral” setting isn’t just a matter of how much harm it does. We don’t show contempt to the man who fails to change the batteries in his smoke alarms or takes his family on a driving vacation, both of which multiply the risk they will die in an accident. Driving a gas-guzzling Hummer is reprehensible, but driving a gas-guzzling old Volvo is not; eating a Big Mac is unconscionable, but not imported cheese or crème brûlée. The reason for these double standards is obvious: people tend to align their moralization with their own lifestyles.
  • People don’t generally engage in moral reasoning, Haidt argues, but moral rationalization: they begin with the conclusion, coughed up by an unconscious emotion, and then work backward to a plausible justification.
  • Together, the findings corroborate Greene’s theory that our nonutilitarian intuitions come from the victory of an emotional impulse over a cost-benefit analysis.
  • The psychologist Philip Tetlock has shown that the mentality of taboo — a conviction that some thoughts are sinful to think — is not just a superstition of Polynesians but a mind-set that can easily be triggered in college-educated Americans. Just ask them to think about applying the sphere of reciprocity to relationships customarily governed by community or authority. When Tetlock asked subjects for their opinions on whether adoption agencies should place children with the couples willing to pay the most, whether people should have the right to sell their organs and whether they should be able to buy their way out of jury duty, the subjects not only disagreed but felt personally insulted and were outraged that anyone would raise the question.
  • The moral sense, then, may be rooted in the design of the normal human brain. Yet for all the awe that may fill our minds when we reflect on an innate moral law within, the idea is at best incomplete. Consider this moral dilemma: A runaway trolley is about to kill a schoolteacher. You can divert the trolley onto a sidetrack, but the trolley would trip a switch sending a signal to a class of 6-year-olds, giving them permission to name a teddy bear Muhammad. Is it permissible to pull the lever? This is no joke. Last month a British woman teaching in a private school in Sudan allowed her class to name a teddy bear after the most popular boy in the class, who bore the name of the founder of Islam. She was jailed for blasphemy and threatened with a public flogging, while a mob outside the prison demanded her death. To the protesters, the woman’s life clearly had less value than maximizing the dignity of their religion, and their judgment on whether it is right to divert the hypothetical trolley would have differed from ours. Whatever grammar guides people’s moral judgments can’t be all that universal. Anyone who stayed awake through Anthropology 101 can offer many other examples.
  • The impulse to avoid harm, which gives trolley ponderers the willies when they consider throwing a man off a bridge, can also be found in rhesus monkeys, who go hungry rather than pull a chain that delivers food to them and a shock to another monkey. Respect for authority is clearly related to the pecking orders of dominance and appeasement that are widespread in the animal kingdom. The purity-defilement contrast taps the emotion of disgust that is triggered by potential disease vectors like bodily effluvia, decaying flesh and unconventional forms of meat, and by risky sexual practices like incest.
  • All this brings us to a theory of how the moral sense can be universal and variable at the same time. The five moral spheres are universal, a legacy of evolution. But how they are ranked in importance, and which is brought in to moralize which area of social life — sex, government, commerce, religion, diet and so on — depends on the culture.
  • By analogy, we are born with a universal moral grammar that forces us to analyze human action in terms of its moral structure, with just as little awareness. The idea that the moral sense is an innate part of human nature is not far-fetched. A list of human universals collected by the anthropologist Donald E. Brown includes many moral concepts and emotions, including a distinction between right and wrong; empathy; fairness; admiration of generosity; rights and obligations; proscription of murder, rape and other forms of violence; redress of wrongs; sanctions for wrongs against the community; shame; and taboos.
  • Here is the worry. The scientific outlook has taught us that some parts of our subjective experience are products of our biological makeup and have no objective counterpart in the world. The qualitative difference between red and green, the tastiness of fruit and foulness of carrion, the scariness of heights and prettiness of flowers are design features of our common nervous system, and if our species had evolved in a different ecosystem or if we were missing a few genes, our reactions could go the other way. Now, if the distinction between right and wrong is also a product of brain wiring, why should we believe it is any more real than the distinction between red and green? And if it is just a collective hallucination, how could we argue that evils like genocide and slavery are wrong for everyone, rather than just distasteful to us?
  • Putting God in charge of morality is one way to solve the problem, of course, but Plato made short work of it 2,400 years ago. Does God have a good reason for designating certain acts as moral and others as immoral? If not — if his dictates are divine whims — why should we take them seriously? Suppose that God commanded us to torture a child. Would that make it all right, or would some other standard give us reasons to resist? And if, on the other hand, God was forced by moral reasons to issue some dictates and not others — if a command to torture a child was never an option — then why not appeal to those reasons directly?
markfrankel18

Evidence Rebuts Chomsky's Theory of Language Learning - Scientific American - 1 views

  • Much of Noam Chomsky’s revolution in linguistics—including its account of the way we learn languages—is being overturned
  • research shows that young children use various types of thinking that may not be specific to language at all—such as the ability to classify the world into categories (people or objects, for instance) and to understand the relations among things. These capabilities, coupled with a unique hu­­­man ability to grasp what others intend to communicate, allow language to happen. The new findings indicate that if researchers truly want to understand how children, and others, learn languages, they need to look outside of Chomsky’s theory for guidance.
  • All of this leads ineluctably to the view that the notion of universal grammar is plain wrong. Of course, scientists never give up on their favorite theory, even in the face of contradictory evidence, until a reasonable alternative appears. Such an alternative, called usage-based linguistics, has now arrived.
Lawrence Hrubes

BBC - Future - How to learn like a memory champion - 1 views

  • As Cooke first set out developing his idea, he turned to his former classmate at Oxford University, Princeton neuroscientist Greg Detre, to help update his tried-and-tested techniques with the latest understanding of memory. Together, they came up with some basic principles that would guide Memrise’s progress over the following years. The first is the idea of “elaborative” learning – in which you try to give extra meaning to a fact to try to get it to stick in the mind. These “mems”, as the team call them, are particularly effective if they tickle the funny bone as well as the synapses – and so for each fact that you want to learn, you are encouraged to find an amusing image or phrase that helps plant the memory in your mind.
  • Unsurprisingly, it was the friendly competition element that captured the attention of Traynor's primary school pupils learning Spanish. “As soon as they come into the classroom, they want to see where they are on the leader board,” he says. And there are other advantages. Each lesson, Traynor tends to split the class into two – while half are doing the “spade work” on vocabulary learning on the school's iPads, he can teach the others – before the two halves switch over. By working with these smaller groups, he can then give more individual attention to each child's understanding of the grammar.Even more powerfully, Traynor recently began encouraging his class to record and upload their pronunciation of the words onto the app – which they can then share with their classmates using the course. The sound of their classmates seems to have spurred on their enthusiasm, says Traynor. “They're constantly trying to work out whose voice they're hearing,” he says. “So they're giving more attention to the different sounds. I think it's improved their speaking and listening dramatically.”Although most courses on Memrise deal with foreign languages, teachers in other subjects are also starting to bring the technology to their classroom. Simon Birch from The Broxbourne School in Hertfordshire, for instance, uses it to teach the advanced terminology needed for food technology exams, while his school’s English department are using it to drill spelling. "The benefits for literacy can't be overstated," Birch says.
markfrankel18

What Elvish, Klingon, and Dothraki Reveal about Real Language & the Essence of Human Co... - 1 views

  • Language, Darwin believed, was not a conscious invention but a phenomenon “slowly and unconsciously developed by many steps.” But what makes a language a language? In this short animation from TED Ed, linguist John McWhorter, author of the indispensable The Power of Babel: A Natural History of Language (public library), explores the fascinating world of fantasy constructed languages — known as conlangs — from Game of Thrones’ Dothraki to Avatar’s Na’vi to Star Trek’s Klingon to Lord of the Rings’ Elvish. Though fictional, these conlangs reveal a great deal about the fundamentals of real human communication and help us understand the essential components of a successful language — extensive vocabulary, consistent grammar rules but peppered with exceptions, and just the right amount of room for messiness and evolution.
sleggettisp

A Picture Of Language: The Fading Art Of Diagramming Sentences - 0 views

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    When you think about a sentence, you usually think about words - not lines. But sentence diagramming brings geometry into grammar. If you weren't taught to diagram a sentence, this might sound a little zany. But the practice has a long - and controversial - history in U.S. schools.
markfrankel18

The Washington Post Style Guide Now Accepts Singular 'They' | Mental Floss - 0 views

  • Proponents of singular they have long argued that the prohibition makes no sense. Not only is it natural, it has been used in English for centuries. It’s in the King James Bible. Authors like Chaucer, Shakespeare, Swift, Austen, Thackeray, and Shaw used it. Before the production of school textbooks for grammar in the 19th century, no one complained about it or even noticed it. Avoiding it is awkward or necessitates sexist language. Now, in the most recent update to The Washington Post style guide, singular they has been given official approval.
  • it is “the only sensible solution to English’s lack of a gender-neutral third-person singular personal pronoun.”
Lawrence Hrubes

Russian Artists Face a Choice: Censor Themselves, or Else - NYTimes.com - 3 views

  • After a law went into effect last summer banning obscenities in public performances, the playwright and director Ivan Vyrypaev excised the curse words from one of his plays, “The Drunks,” for its Russian debut at the prestigious Moscow Art Theater. Some actors played the new version straight, he said, while others winked to make clear what was cut.
  • During Soviet times, “At least we knew the rules,” said Irina Prokhorova, a publisher and vocal critic of the government. “This is a little bit different, because there are no rules, no official censorship.” Ms. Prokhorova likened the climate to the 1930s, when the Nazis labeled art degenerate. “This is aesthetic fundamentalism,” she said. The law on religious believers is particularly slippery. “Who are those believers? What do they believe in? No one talks about this,” she added.
  • Unlike the average English-language expletive thrown into everyday conversation, in Russian, cursing resonates as extremely crude; it has its own grammar and is never used in polite conversation. It is not uncommon for some older theatergoers to gasp when curses are uttered onstage.
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