Sentences with phrase «language structure in»

Some linguists cross over among specialties, and others take «a broad approach in terms of looking at the same aspect of language structure in a number of different ways,» says Goldrick.

Based on studies of other genes related to FOXP2, the authors suggest that the loss of functioning protein from one copy of this gene might disrupt the proper growth of key speech and language structures in the brain.

Teachers become more aware of language structures in one content area and transfer this knowledge to other content areas, just as the students do.

Free practice exercises often encourage students to use the target language structures in:

It brings together visual artists who use both written and spoken language structures in their work through translation, abbreviated means of communication such as symbols and glyphs, and visually coded ways of conveying information.

Not exact matches

Though the Terms are actually 17 pages and 5,000 words long, they use, in the report's words, «language and sentence structure only a postgraduate could be expected to understand.»

Nevertheless, I think we can be cautiously optimistic that universal structures in the physical, biological and social worlds would be enough to anchor human and alien languages in a common semantic framework.

Research on neural networks shows that languages could be learned without specialized structures in the brain.

The July 4 notice — issued in Kannada language — stated that Ola continued to charge customers beyond the fare structure fixed by the state government.

Even as we contest these false gender scripts, the scripts have a total hold over our existence, shaping our language, our values and the social structures that we all participate in.

It is indeed inevitable that the Church should develop a theology, a structure of beliefs which are drawn from, and seek to state in as precise language as possible, the gospel and its significance for men.

His point was that human language could convey knowledge of God, which meant that any form of revelation communicated the truth as it existed objectively first in God's mind and then in the structures of the world.

«5 Whitehead shows how this concept of a thing, a concept that grew out of practical dealing with the actualities of the world, entrenched itself in the subject - predicate structure of language and from there made its way into Aristotle's theory of the Categories.

Hence, to use the present and its language structure as a basis for verifying whether God is real or not is doomed to fail, for God, who by presupposition is the most fully empirical, can not be found in the region that is partially empirical.

That key point is that communities (or, in Whiteheadian language, structured societies of a particular complexity) exercise an agency which is not simply reducible to the agency of their constituent actual entities.

The structure, formation of sentences and paragraphs, the use of genders, representation in various parts of sentence, style, use of idioms etc differentiate English language from Greek.

The central place accorded to Muhammad and the use of theological - traditional language and structure in Sufism is hardly surprising.

Ibn «Arabi's style of intermixing radical elements with traditional language, models and theological structure could perhaps be explained in this background as an echo of freethinking controlled by a rigorous interpenetration of the old and the new.

Thus it came about that the first important proper name to have been written in many of these languages must have been the name of Jesus, with its pronunciation adapted to their distinctive phonic structure, just as it had been in all the languages of Europe.

Surprisingly, these structures are to be found in the form of a modern computer programming language — Prolog.

That is, instead of seeking to reproduce in English the formal structures — syntactic, imagistic, idiomatic — of the original texts, the translation strives for analogous «structural, semantic, and idiomatic units that are native to the receptor language.»

Such a miracle would involve the suspension of the laws of nature at the level of primitive actual occasions, but if we accept the principle that God «speaks» to a given actual occasion in its own «language,» and if the «language» of primitive actual occasions in nature is such that the character of the data available for aesthetic synthesis in the concrescence of such occasions admits only of absolutely miniscule contrasts with the givenness of the character of the past, then God has no leverage via subjective aims to introduce shifts in the social structures conditioning the possibilities available for aesthetic synthesis in the concrescences of such primitive actual occasions.

In consequence, with such models as their objective, physicists frequently formulate the content of quantum mechanics in the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is appliedIn consequence, with such models as their objective, physicists frequently formulate the content of quantum mechanics in the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is appliedin the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is applied.2

A useful way of approaching the varied structures of human existence is through reflection on the meaning of «I.» The use of the first person singular in some way is probably coterminous with language, but its meaning varies widely.

He devoted profound and penetrating thought to the nature of speech, to the structure of language, to its psychological and sociological problems, to its typology and its function in the development of human civilization.

From the basic «master story» of a culture or community to the tiniest metaphor, our language results in social attitudes, behavior, roles, and structures.

In this task, the preacher will be served best by what Martin Heidegger calls the primary function of language: letting be what is through evocative images rather than conceptual structures.1 But we may be moving ahead of ourselves here.

But the creeds themselves are not part of the characteristic structure of the church; they are but ways in which the faith is stated, in language appropriate to the time when they were promulgated, and there is no reason why they may not be revised to state this faith in more understandable terms and with greater factual accuracy — but it is the faith, not the creeds, which is important.

The goal of a genuine objectivity is thus in actual practice undermined by a will to power structured in the very semantics of language and expressed through a mastery of the object through technique.

Just as there is no set structure, form, language, and topics that must be used in any other conversation, Paul simply talked to God the way he talked to anyone else.

And this great missionary zeal is evident in his first Apostolic Exhortation, Evangelii Gaudium: «I dream of a «missionary option», that is, a missionary impulse capable of transforming everything, so that the Church's customs, ways of doing things, times and schedules, language and structures can be suitably channelled for the evangelisation of today's world.»

It is hardly an exaggeration to say that no one had ever devoted more profound and more penetrating thought to the nature of speech, to the structure of language, to its psychological and sociological problems, to its typology and its function in the development of human civilization than the sage of Tegel.

It seems that with Paul, as with Jesus, there is no set structure, form, language, or requests that must be used in prayer.

And this great missionary zeal is evident in his first Apostolic Exhortation, Evangelii Gaudium: «I dream of a «missionary option», that is, a missionary impulse capable of transforming everything, so that the Church's customs, ways of doing things, times and schedules, language and structures can be suitably channelled for the...

There is a determined attempt to impose gender theories in many countries — with attempts to change language or to castigate parents for bringing up children as male or female, as if the structures of language and grammar bore no necessary relation to human biology and were just a social construct of a patriarchal or «straight» society — and forgetting that «non-binary» language is itself a construct and an attempt to ideologically cleanse language to suit a particular theory.

Both what is inherited in a causal chain and what «endures» in a life history are eternal objects, either qualia (or subjective forms in the language of PR) or overarching value structures (i.e., defining characteristics).

Kraus says that eternal objects «form the patterns structuring concrete fact» and «the forms structuring the togetherness of data into a datum of experience — eternal objects in Whitehead's language — are given for all times in ordered, intelligible, interrelated sets like mathematical systems» (ME 30).

And since language creates the human world, these are not just Inner revolutions»; they can be expected to express themselves in human social structuring and institutioning.

Theologian John Cobb and other participants in the new hermeneutic discussion have asked whether, considering the radical difference between first century and 20th century structures of thought and belief, this lack of language is not a constant problem.

While these are cumulatively defined throughout the work in terms of the categoreal structure, their stipulative use from the outset serves the pre-categoreal function of establishing a conceptual language with which to shape the systematic structure.

Back in the»60s, we who are now «old timers» thought of ourselves as a new breed of missionaries, well trained in the language and culture of the host country and determined to help its church leaders dismantle the structures of dependency and paternalism.

I might add that such deconstructionists assume that those in the past who produced the entangling structures of language were ideologically; driven and therefore guilty, while those who do the deconstructing are innocent.

In our contemporary setting, we find Derrida and other deconstructionists asserting that we are «selves» trapped by» the buildup of past structures, above all by our language.

Once we see through the logical mistakes that underlie the cosmology on which the theory of projection has parasitically fed, we can begin to locate in a fresh way just where the symbolic expression of religion fits into the structure of the evolving universe and how the language of religion relates to that of science.

These are part of metamodels of language, such as the Thesaurus model which has a mathematical structure, but this is different from bare language awareness, which is an adaptation to hearing in time.

In the process of translating I found that the very structure of language itself seems to impede understanding.

His words declare in language that even a child can understand that the structures of nature and the processes of history are open to the grace of God.

At the same time, there are passages in the Gospels that can hardly have received their present form in Aramaic; their language, structure, ethos, theology, all seem to point to a purely Greek - speaking community for their main line of transmission and final formulation.

However, the fundamental error in using «person» language in religion, as in any institutional structure, is that it is unreal.

To start with, the course was a completion of study he had already been doing in language, the complicated structure of logic and grammar.