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Добірка наукової літератури з теми "Language (Universal): Esperantido"

Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Language (Universal): Esperantido"

1

Fiedler, Sabine. "Interlinguistics and Esperanto studies at universities." Language Problems and Language Planning 32, no. 3 (December 12, 2008): 269–79. http://dx.doi.org/10.1075/lplp.32.3.06fie.

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The Bologna process aims to create a European Higher Education Area by 2010, in which university studies are comparable and compatible and degrees more transparent. Its priority is the introduction of the three-cycle system Bachelor — Master — Doctorate. At the University of Leipzig a project was launched to connect the implementation of the new structures with the establishment of a programme in interlinguistics and Esperanto studies. In the winter semester 2007/2008 a compulsory-optional module with the title Universal Languages was taught, consisting of a weekly lecture, seminar and a language course Esperanto. It was an initiative of the Gesellschaft für Interlinguistik e.V. and financially supported by the Esperantic Studies Foundation. The paper reports on the structure, contents and results of the module and draws conclusions for similar initiatives at other European universities.
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2

Moret, Sébastien. "Recenzo de la libro: Collinson, W.E. (2019). La homa lingvo / Human language. A. Tellier & W. Jansen (Red.). Rotterdam: Universala Esperanto-Asocio." Esperantologio / Esperanto Studies 11, no. 3 (2022): 136–40. http://dx.doi.org/10.59718/ees96328.

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En 1927 la lingvisto kaj esperantisto William E. Collinson (1889-1969), profesoro pri germana lingvo kaj kompara lingvistiko en la Universitato de Liverpolo, publikigis esperantlingvan libron kun titolo La homa lingvo. Temas pri 'la unua enkonduko en lingvosciencon ĝis nun aperinta en Esperanto' (p.28). Tiu libro estis reeldonita en 2019 fare de Angela Tellier kaj Wim Jansen, kun anglalingva traduko, dulingva (angla kaj esperanto) prezentado, dulingva personindekso kaj dulingva notaro. La anglalingvan tradukon faris Simon Davies. Kees Hengeveld, profesoro pri teoria lingvistiko en Amsterdamo, skribis la Foreword / Antaŭparolo[n].
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3

Doliwa, Katarzyna. "The Concept and Functions of a Universal Language of Law." Studies in Logic, Grammar and Rhetoric 66, no. 2 (December 1, 2021): 201–28. http://dx.doi.org/10.2478/slgr-2021-0012.

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Анотація:
Abstract The subject of the article is the concept of a universal language and a reflection on its importance for law. The starting point is a presentation of the history of the concept of a common language for all mankind, a concept that has always accompanied man – it is present in the Bible, in the ancient writings of Near Eastern peoples, it was alive in the Middle Ages and during the Renaissance, and it experienced its particular heyday – among other reasons because of the gradual abandonment of Latin as the language of science – in the seventeenth century, an age that was reformist by definition. Since its inception, the concept of a universal language has been inextricably linked with the idea of world peace and universal happiness for all people. It is significant that in most universal language designs, regardless of the era, there were, to a greater or lesser extent, references to the utility of such languages for law. The author, tracing the development of the concept of a universal language, focuses on its fullest contemporary development: Esperanto. Esperanto, like previous universal language designs, places particular emphasis on ideas linked to the concept of a universal language, especially the idea of peaceful coexistence and understanding between peoples. In this context, it is reasonable to ask what role Esperanto can play in the development of certain branches of law, especially international law. Given the position of English as the language of legal acts of international importance, the answer to this question is currently not clear.
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4

Nordenstorm, Leif. "Views on Esperanto in the Bahá’í faith: A revised subchapter in Bahá’u’lláh and the New Era." Esperantologio / Esperanto Studies 7 (2015): 41–60. http://dx.doi.org/10.59718/ees52479.

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The question about a universal language and particularly about Esperanto is treated in a subchapter in the book Bahá’u’lláh and the New Era, which is an officially sanctioned presentation about Bahá’í religion. In the original edition of 1923 the support for Esperanto was clearly expressed, because the leader of the religion, ’Abdu’l-Bahá, supported the idea about Esperanto as a Universal Language, and several times urged Bahá’ís to learn it. The author of the book, J. E. Esslemont, learned it and even practiced Esperanto on his deathbed. Quotations, however, show that there was a discussion also about other planned languages among Bahá’ís. In the editions of 1937, 1950 and 1970, the final part of the presentation about Esperanto was modified. The author shows that the reason of the change is that Esperanto in Bahá’í is associated with millenarian expectations of the “Most High Peace” and the “Coming of the Kingdom of God” in 1957. After this year Bahá’í religion rapidly grew in Latin America, Subsaharan Africa, and Nonislamic Asia, where Esperanto was not well-known, and stagnated in Europe and North America, where Esperanto was better known. The millenniarism in the religion weakened and the work for the “Lesser Peace” was strengthened. This is supposed to be the result, not of a divine intervention, but of cooperation between states.
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5

Pereltsvaig, Asya. "Esperanto linguistics." Language Problems and Language Planning 41, no. 2 (October 27, 2017): 168–91. http://dx.doi.org/10.1075/lplp.41.2.06per.

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Abstract Esperanto is an unusual language in many ways. First, it was originally created artificially, in a highly multilingual environment. Secondly, it was designed with the express purpose of becoming a language of interlingual communication, a language easy to learn for people from the widest range of linguistic backgrounds. Although it never became a universal lingua franca, Esperanto now has up to 2 million users and a sizeable number of native speakers. Yet even for such native speakers, Esperanto is never their only language. Its use is limited to certain domains, and for the overwhelming majority of its speakers, including native ones, Esperanto is not their dominant language. These facts may make Esperanto and Esperanto speakers useful in tests of the robustness of generalizations about linguistic typology, Universal Grammar, first and second language acquisition, language contact and creolization, variation and change. This article provides an overview of work that has been done to date on these topics.
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6

Oliveira, Gonçalves de Souza de, Karina. "Loanword adaptation in Esperanto." Język. Komunikacja. Informacja, no. 13 (May 12, 2019): 72–80. http://dx.doi.org/10.14746/jki.2018.13.5.

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This research investigated the phonological directions by which new roots are incorporated into Esperanto. Words were selected from the following magazines: Kontakto, the official magazine of the Tutmonda Esperantista Junulara Organizo (TEJO – World Esperanto Youth Organization), which was first published in 1963 and has subscribers in over 90 countries, and Esperanto, the official magazine of the Universala Esperanto-Asocio (UEA – Esperanto Universal Association), which was first released in 1905 and has readers in 115 countries, in addition to a technological terminology list (Nevelsteen, 2012) and to words not quoted in dictionaries but published in a list on the blog <http://vortaroblogo.blogspot.com.br/2009/09/nepivajvortoj-i.html>. Words were collected from 13 different languages: Arabic, Chinese, French, English, Japanese, Komi, Korean, Portuguese, Russian, Spanish, Turkish, Sanskrit and Swahili. The theoretical basis that guided this analysis was Loanword Phonology, mainly the works of Calabrese & Wetzels (2009), Vendelin & Peperkamp (2006), Paradis (1988), Kang (2011), Friesner (2009), Menezes (2013), Chang (2008), Kenstowicz & Suchato (2006) and Roth (1980). An analysis of the corpus showed that words can be adapted by their phonetic form as well as by their root’s orthographic form from the original language. Furthermore, we observed that long vowels were, for the most part, adapted as simple vowels; and some words are present in two synchronic variations.
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7

Sokolova, Olga V. "The dialogue between linguistics and the poetic avant-garde in Russia in the 1920—1930s: experiments with a universal language." Slovo.ru: Baltic accent 14, no. 2 (2023): 8–29. http://dx.doi.org/10.5922/2225-5346-2023-2-1.

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The article explores the concept of a ‘universal language’, which was prevalent in both linguistics and the poetic Avant-garde in Russia during the 1910s-1920s. This period was marked by socio-political reforms that led to new realities and concepts. As a result, societies studying international languages, such as Esperanto, Ido, Interlingua, and Novial, were formed, and many scholars including Jakob Linzbach, Nikolay Yushmanov, and Evgeny Shmurlo attempted to create new international languages while systematizing and building a typology of universal languages. Of particular interest among the Avant-garde concepts is the ‘cosmic language of AO’ by the Gordin brothers, which builds on Khlebnikov’s ‘star lan­gua­ge tradition but aims for cognitive and linguo-social changes. The article compares the scien­tific and poetic universal languages and concludes that there is a pervasive tendency to­wards linguistic experimentation.
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8

Fettes, Mark. "Esperanto and Language Policy." Language Problems and Language Planning 21, no. 1 (January 1, 1997): 66–77. http://dx.doi.org/10.1075/lplp.21.1.09fet.

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ZUSAMMENFASSUNG Esperanto und die Sprachwissenschaft: Ideen und Überlegungen Der Autor untersucht Ideen aus den Diskussionen des Nitobe-Symposiums zur Sprachenpolitik, das 1996 in Verbindung mit dem 81. Esperanto-Weltkongreß stattfand. Initiativen beim Völker-bund, den Vereinten Nationen und der Unesco haben wenig mehr erbracht als die Anerkennung der Tatsache, daB es Esperanto gibt. Die Möglichkeit, Esperanto für diese Organisationen selbst in Erwägung zu ziehen, wird vor allem wohl durch einflußreiche nationalistische und internationalistische Vorstellungen verhindert, was in instrumentalistischen Argumentationen oft übersehen wird. Im Bereich der Bildung scheint die mangelnde Bereitschaft, Esperanto einzu-beziehen, eher eine grundlegendere Zersplitterung der Konzeptionsbildung beim Thema Sprache widerzuspiegeln. In beiden Fallen bietet ein zur Zeit entstehendes ökologisches Paradigma in Sprachenpolitik und Sprachplanung Lösungsmöglichkeiten. RESUMO Esperanto kaj lingvopolitiko: Esplorado de kelkaj ideoj La aŭtoro priesploras kelkajn ideojn el la diskutoj ce la Nitobe-Simpozio pri lingvopolitiko, organizita lige kun la 8l-a Universala Kongreso de Esperanto en 1996. Esperanto-premkampanjoj ĉe Ligo de Nacioj, Unuigintaj Nacioj kaj Unesko alportis pli-malpli nur la agnoskon, ke la lingvo ekzistas. En la organizajoj mem, la konsideradon de Esperanto eble malhelpas fortaj naciismaj aŭ internaciismaj diskursoj, kies ekziston ignoras instrumentismaj argumentoj. Sur la kampo de edukado, la neglekto de Esperanto sajne spegulas pli generalan malkoheron en la prilingva konceptado. Ambaŭ mankojn povos eventuale kuraci evoluanta ekologia paradigmo en la lingvoplanado.
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9

Israel, Nico. "Esperantic Modernism: Joyce, Universal Language, and Political Gesture." Modernism/modernity 24, no. 1 (2017): 1–21. http://dx.doi.org/10.1353/mod.2017.0000.

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10

van den Berg, Floris. "PROPOSAL FOR A MORAL ESPERANTO – AN OUTLINE OF UNIVERSAL SUBJECTIVISM." Think 9, no. 24 (2010): 97–107. http://dx.doi.org/10.1017/s1477175609990285.

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How can people live together peacefully, especially in a multicultural, multi-religious society? We should find a minimum level of consensus which is needed to live peacefully together in an open (world) society and a moral language to communicate with each other. Dutch philosopher Paul Cliteur published his book Moral Esperanto (this book is in Dutch and has not yet been translated) in 2007 in which he argues that it is important that people can communicate with each other in a moral and political language which is in principle understandable to everybody; in contrast with religious discourse which only makes sense to believers. Cliteur makes the analogy of Esperanto, the artificial language proposed to be the lingua franca, and emphasizes the need for a universal moral language.
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Дисертації з теми "Language (Universal): Esperantido"

1

Gomes, Sónia Piedade Apolinário Ribeiro. "O esperantismo em Portugal (1892 a 1972): origens, afirmação e repressão." Master's thesis, 2012. http://hdl.handle.net/10071/5177.

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Анотація:
O surgimento e afirmação do esperantismo em Portugal é o tema desta dissertação, tendo-se delimitado o estudo ao período temporal entre 1892, ano da primeira publicação sobre a língua Esperanto em Portugal, e 1972, ano em que o Estado Novo permitiu a refundação da Associação Portuguesa de Esperanto. Organizado inicialmente nos centros urbanos de Lisboa e Porto, os primeiros cultores do Esperanto tinham origem numa pequena burguesia progressista, orientados por interesses comerciais, cosmopolitas e pacifistas. A partir do período da 1.ª Guerra Mundial o esperantismo estende-se ao operariado, que em grande medida o cultiva de forma politizada, o que trará a partir da década de 1930 uma resposta repressiva por parte da ditadura. Desta data até 1972 o esperantismo viverá décadas de ambígua e intermitente implantação, ora com liberdade e autonomia, ora com proibições e perseguições. A investigação pretendeu abranger duas dimensões. Primeiro, perceber em que medida o esperantismo português se compara com o movimento internacional, de génese europeia e por isso modelado pelas complexidades da história do século XX. Depois, sendo uma investigação enquadrada na área da Museologia procedeu-se, em paralelo com a reconstituição histórica, a um recenseamento de objectos passível de apresentar expositivamente o percurso do esperantismo português no período em análise.
The object of the present dissertation is the birth and strengthening of the portuguese esperantism, studied between 1892, the year of the first Esperanto publishing in Portugal, and 1972, when Estado Novo Dictatorship allowed the re-foundation of Portuguese Esperanto Association. Initially organized in Lisbon and Oporto urban centres, esperantism was practised by a progressive small burgeoisie, oriented to commerce, cosmopolitanism and pacifism. From the first World War onwards, esperantism extended to labour classes, who mainly lived it within a politically orientation, fact that triggered a repressive response from the portuguese dictatorship in the 1930 and next decades. Since then, and untill 1972, esperantism lived ambiguous and intermittent establishment, either free and autonomous, or persecuted and forbidden. This historic-oriented investigation aimed at responding to a pair of dimensions. First, to grasp the sense in which portuguese esperantism can be compared to the international european-based esperantist movement, which is modelled by the XX century historical complexities. Second, and because the present investigation is developed inside a Museology frame, to achieve, in parallel way, a gathering of material objects that could represent portuguese esperantism in an exhibition discourse.
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Книги з теми "Language (Universal): Esperantido"

1

Passini, José. Bilingüismo: Utopia ou antibabel. Juiz de Fora, MG: EDUFJF, 1993.

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2

Mullarney, Máire. Maire Mullarney argues about language. Galway, Ireland: Arlen House, 2004.

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3

Izmailovich, Isaev Magomet, та Institut i͡a︡zykoznanii͡a︡ (Akademii͡a︡ nauk SSSR), ред. Problemy mezhdunarodnogo vspomogatelʹnogo i͡a︡zyka. Moskva: "Nauka," Glav. red. vostochnoĭ lit-ry, 1991.

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4

1944-, Richmond Ian M., ed. Aspects of internationalism: Language & culture. Lanham: University Press of America, 1993.

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5

Vallon, Hervé. Reinhard Haupenthal: Bibliographie seiner Veröffentlichungen Esperantologie, Interlinguistik. Wiesbaden: Harrassowitz, 2006.

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6

Károly, Fajszi, and Zágoni Jenő, eds. Katalogo de la Esperanto-kolektaĵo de Károly Fajszi, Budapest =: Katalógus Fajszi Károly eszperantó gyűjteményéről, Budapest. Budapest: Országos Idegennyelvű Könyvtár, 1991.

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7

D, Dulichenko A., ed. Obshchai͡a interlingvistika i planovye i͡azyki. Tartu: Tartuskiĭ gos. universitet, 1989.

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8

York), Conference on Constructed Languages and Language Construction (1995 City University of New. Constructed languages & language construction: Proceedings of the conference of 13 October 1995 held at the Graduate School of the City University of New York under the joint auspices of the American Society of Geolinguistics, the Esperanto Society of New York, and the CUNY Academy of Humanities & Sciences. [East Rockaway, NY]: Cummings & Hathaway, 1996.

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9

Welger, Helmut. Kosmopolitischer Humanismus (Homaranismo): Konzepte der Esperanto-Kultur zum internationalen, interkulturellen und interreligiösen Denken und Handeln : Kommentar zum "Fundamento de Homaranismo" (deutschsprachig). Marburg/Lahn: Info-Servo, 1999.

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10

Piron, Claude. Le défi des langues: Du gâchis au bons sens. Paris: L'Harmattan, 1994.

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Частини книг з теми "Language (Universal): Esperantido"

1

Fians, Guilherme. "We Have Never Been Universal: How Speaking a Language Becomes a Prefigurative Practice." In Esperanto Revolutionaries and Geeks, 207–37. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-84230-7_8.

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2

Evangelista, Stefano. "Those Who Hoped." In Literary Cosmopolitanism in the English Fin de Siècle, 206–55. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198864240.003.0006.

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This chapter explores the relationship between the proliferation of artificial languages and literary cosmopolitanism at the turn of the century: both strove to promote ideas of world citizenship, universal communication, and peaceful international relations. The two most successful artificial languages of this period, Volapük and Esperanto, employed literature, literary translation, and the periodical medium to create a new type of cosmopolitan literacy intended to quench divisive nationalisms and to challenge Herder’s theories on the link between national language and individual identity. Starting with Henry James’s lampooning of Volapük in his short story ‘The Pupil’ (1891), the chapter charts the uneasy relationship between literature and artificial language movements. Ludwik L. Zamenhof, the creator of Esperanto, stressed the importance of literary translation for his utopian ideal and used original literature to explore the complex affect of his cosmopolitan identity. The chapter closes with an analysis of the growth of the Esperanto movement in turn-of-the-century Britain, focusing on its overlap with literary, artistic, and radical circles, on contributions by Max Müller, W. T. Stead, and Felix Moscheles, and on the 1907 Cambridge Esperanto World Congress.
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3

"A Universal Language for a Globalizing World." In Esperanto and Languages of Internationalism in Revolutionary Russia. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350160682.ch-001.

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4

Calvet, Louis-Jean. "The Pacificist Illusion and Esperanto." In Language Wars and Linguistic Politics, 194–201. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198235989.003.0017.

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Abstract In the seventeenth century, however, there appeared in Europe the notion that it might be possible to resolve the problems posed by multilingualism in vitro, by constructing a universal language. Evidence of this exists, for example, in the writings of Comenius (Jan Komensky), such as La Porte ouverte sur !es langues (1631), but also in a long letter by Rene Descartes who kept up a large scientific correspondence from Amsterdam. On 20 November 1629 he devoted a letter to the plan that a correspondent, Martin Mersenne, had put forward, a plan for a new language in which there would only be ‘one way of conjugating, declining and constructing words’.
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5

Rigaud-Drayton, Margaret. "Conclusion." In Henri Michaux, 162–64. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780199277988.003.0008.

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Abstract Michaux began his literary career with a call for Esperanto, and closed it, in Par des traits (1984), with a reflection on his search for universally expressive visual signs. But he never made any serious contributions to the artificial language movement. The ‘Rudiments d’une langue universelle ideographique contenant neufcents idéogrammes et une grammaire’ which he announced in 1938, and the failure of which he recalled in Par des traits, was probably his only properly pasigraphic project. Unfinished and unpublished, it is a lost testimony to the limits of his interest in the grammatical fine points of language-making. Aborted and long-forgotten though it may be, it nevertheless holds the key to many of the tensions underlying Michaux’s creativity. The grammar and lexis that he wished to give to his invented ideographic language suggest a certain ambivalence towards radical non-discursivity.
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"Anationalism and the Search for a Universal Language: Esperantism and the European Avant-Garde." In Decentring the Avant-Garde, 267–303. Brill | Rodopi, 2014. http://dx.doi.org/10.1163/9789401210379_014.

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Gratzer, Walter. "The vanishing blackboard." In Eurekas and euphorias, 28–30. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780192804037.003.0018.

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Abstract Andre Marie Ampere (1775-1836), the remarkable French man of science, whose name is commemorated in the unit of electrical current, broke open the field of electromagnetism (or, as he called it, electrodynamics). He was an infant prodigy and was said in early childhood to have memorized all 20 volumes of the Encyclopédie edited by Diderot and d’ Alembert. Long before Esperanto was thought of, he invented a universal language with a complete new vocabulary and syntax. Ampere was capable of the intense concentration, common to many geniuses, that often reveals itself in an eccentric absence of mind. When thinking about physical or mathematical problems, he would draw a chalk stub from his pocket and use any convenient surface as a blackboard. It is related that, while walking in Paris, a thought came to him and he searched eagerly for a surface on which to work out its consequences. What he found was the back of a hansom cab and in a while he had covered it in equations. As his cogitations reached a denouement, he was startled to see his blackboard recede, gather speed, and, before he could react, vanish into the distance, bearing away the solution to his problem.
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