This comparative linguistic study delves into the fascinating possibility of a linguistic connect... more This comparative linguistic study delves into the fascinating possibility of a linguistic connection between Basque (Euskara) and Japanese, two languages separated by thousands of kilometers and millennia. Through meticulous analysis, the authors present evidence of lexical, morphological, and grammatical similarities suggesting a remote link between these languages, proposing a common ancestor in linguistic prehistory. From just a few words collected by Resurrección María de Azkue (1966) and recent press sources, we have now progressed to 61 potential correlates; although there are likely many more, as this study has never aimed to conduct a comprehensive comparison of the Basque and Japanese lexicons.
The study employs the expanded "Swadesh List" of 200 words, plus 8 additional, equally stable ("non-borrowable" between languages of different families), to find 20.67% potential cognates between both languages, suggesting a common "Mother Language" and placing the divergence of these languages between approximately 7000 and 5000 years ago. This result positions Basque and Japanese as "first cousin languages," challenging the traditional notion that Basque is an isolated language, the sole survivor of a family unrelated to any other Eurasian family.
The document delves into lexical comparisons between terms with clear phonetic and semantic similarities. These coincidences not only suggest a deep cultural and linguistic connection but also prompt a reconsideration of theories regarding prehistoric human migrations and settlement patterns, offering new avenues for future research in comparative and prehistoric linguistics.
We provide a summary of Basque and Eurasian paleogenetics that could yield valuable insights into the potential relationship between the Basque language and genetic migrations in the Iberian Peninsula. We briefly address the ongoing genetic diversity in the Basque Country and southern France from prehistory to the present day. True isolation, preserving the distinct genetics of Basques, particularly evident in paternal lineages of the "R1b Clan," began around the Iron Age, continuing into Roman times. This isolation has also preserved their remarkable language, which, as a living fossil, should be considered "Cultural Heritage of Humanity," akin to numerous languages already declared as such by UNESCO. We find no inherent superiority or greater relevance in these languages compared to Basque, which has endured, thanks in part to its genetic isolation, maintaining many of its ancient voices unchanged by external influences, despite acquiring Celtic-Iberian, Latin, Romance, and other loanwords.
We are aware that "genes ≠ languages." No one has yet demonstrated a direct relationship between genes and languages. However, it has been shown that the same language can be spoken by different genetic lineages (both paternal and maternal), and vice versa, that the same genetic lineages (both paternal and maternal) can speak different languages. Therefore, there is no exact correspondence between genes and languages.
The first thing that must be understood and accepted, whether one likes it or not, is that genes are not equal to languages. Geneticists have already been convinced of this. In other words, many languages can be spoken by individuals with the same genetic profile, and conversely, the same language can be spoken by individuals with a single genetic profile. If there ever was something akin to "genes = languages," it could only have occurred in the origins of the first language families of the Paleolithic or Mesolithic. However, with the advent of the Neolithic and its significant movements and the inevitable increase in genetic mixing, it is no longer tenable to assert that "genes = languages." The Pre-Proto-Basque could have been perfectly forged in the Altai Mountains and surrounding areas; in fact, this is where the R1b emerges, which after thousands of years inhabiting these regions, migrates towards northwest Eurasia (Siberians and Uralics) and towards the Asian steppes and southern Russia, giving rise to the Yamnaya, and from these descendants of the "R1b Clan," the vast majority of Basque-speaking people (note that after the Basque speakers, those with the highest concentration of ancestral R1b from the same Yamnaya branch are the Bashkirs). Therefore, even though "genes ≠ languages" at least since the Neolithic, in this case study, it could even be genetically supported. It is abundantly clear that "genes ≠ languages," but the comparison of linguistic data with genetic data allows us, in this case, to conclude that the Basque language (possibly related to the Transeurasian/Altaic, perhaps Pre-Proto-Turkic) could be linked to some males of the "R1b Clan" (post-Bronze Age) originating in the Altai Mountains, not only genetically but also linguistically.
The theory proposed here suggests that Basque, undoubtedly stemming from this R1b paternal genetic lineage, has preserved an agglutinative language similar to Transeurasian/Altaic and Pre-Proto-Turkic spoken by ancient R1b individuals over 5000 years ago, and could have reached southern France at some point between that time and the Bronze Age, through a group of steppe descendants of the Yamnaya who spoke this agglutinative language related to the Transeurasian/Altaic macrofamily, most likely carriers of a western pre-proto-Turkic branch, although other groups of this same Yamnaya steppe culture may have spoken a variant of Indo-Iranian-European. Both possibilities are not mutually exclusive. The coexistence of these two languages is best supported with genetic and linguistic data, as demonstrated in another study currently undergoing editing.
Thus, this study demonstrates, through the application of historical-linguistic scientific methods, that Basque and Japanese, beyond their natural differences due to geographical and temporal isolation, may share a common ancestor. This conclusion not only challenges traditional perceptions of the isolated development of these languages but also opens new avenues of research into prehistoric connections between distant peoples, suggesting a much richer and more complex shared history than previously considered. The evidence presented underscores the importance of continuing to explore the depths of our linguistic and cultural past to unravel the mysteries of human connection across time and space.
ABSTRACTThe pedagogical crisis that the West faces today, so brilliantly foreseen by Hannah Arend... more ABSTRACTThe pedagogical crisis that the West faces today, so brilliantly foreseen by Hannah Arendt in this essay “The Crisis in Education”, is now confirmed by all those educators who must confront daily the result of diluting pedagogical standards and the loss of moral and professional authority. Education is essential in defining a country’s quality of life and, therefore, a crisis in education is also a crisis in all spheres, including social, financial and, last but not least, political. The present paper seeks to explore, through two different models –Greece and China–, how education and knowledge were understood in antiquity and to what extend classical philosophers can still teach us, with common sense, how to deal with such methodological problems. Using a comparative approach, we will analyze Greek theories of knowledge and epistemological and pedagogical issues in classical and early medieval Confucianism, emphasizing their strategies to defend against relativism, opinion ...
This essay examines the relationship between li 禮 and yi 義 in Liu Xiang’s 劉向 Categorized Biograph... more This essay examines the relationship between li 禮 and yi 義 in Liu Xiang’s 劉向 Categorized Biographies of Women or Lienü zhuan 列女傳, the first Chinese monograph devoted to women, focusing on the contents of books 4 and 5, where Liu Xiang introduces radical ideas like self-mutilation, suicide, and compulsory separation of the sexes. Although these moral devices are employed as an instrument of remonstrance, giving women a voice that had long been neglected, they are also the result of the deontic prescriptions of li-binding obligations, which keep the self in silence and subjection.
From classical antiquity to contemporary times, challenging situations of dilemmatic or paradoxic... more From classical antiquity to contemporary times, challenging situations of dilemmatic or paradoxical nature continue to fascinate both scholars and the casual reader. Although Western literature provides a fruitful source of philosophical discussion on the circumstances under which a morally competent agent faces incompatible moral requirements, Sinology has rarely accepted the idea of moral dilemmas in Chinese philosophy in general and Confucianism in particular. The present paper explores moral and morally motivated dilemmas in Liu Xiang’s 劉向 Lienü Zhuan 列女傳 and the philosophical strategies employed for their resolution within the framework of the Confucian tradition, emphasizing similarities with Western traditions such as Greek tragedy or Thomistic philosophy.
Abstract Once ostracized and relegated to a mere marginal position in the history of modern Chine... more Abstract Once ostracized and relegated to a mere marginal position in the history of modern Chinese literature, Lin Shu 林紓 (1852–1924) has now become an important and relatively well-known figure. This paper summarizes existing research on Lin Shu's translations and the controversy between the vernacular and the classical language, emphasizing the achievements of Chinese and Japanese scholarship during the past century. For practical reasons, results have been divided chronologically into four categories: (1) Criticism of Lin Shu before 1924; (2) Early Chinese Scholarship (1924–1935); (3) Late Chinese and Early Japanese Scholarship (1935–1960); (4) Renaissance of Studies on Lin Shu outside China (1960–2000). This periodization is supplemented with a brief excursus on the current state of Lin Shu studies.
De Laertii Diogenis fontibus, KGW II 1.84, Z. 33 – KGW II 1.85, Z. 32: Iam novam neque minorem pr... more De Laertii Diogenis fontibus, KGW II 1.84, Z. 33 – KGW II 1.85, Z. 32: Iam novam neque minorem proponimus quaestionem: quis hic fuit D i o c l e s , c u i u s l i b e r L a e r t i o n o n e x a l i o r u m m e m o r i a n o t u s e s t , s e d i p s e a d m a n u s f u i t ? Quando floruit? Cui addictus erat philosophiae disciplinae? Nihil nobis respondent Ionsius, I. Vossius, C. Muellerus1. Hoc unum scimus eum Magnesiae esse ortum: utra in urbe ortus sit, disceptari non potest, quamquam Heckerus Batavus confidenter Magnesiam ad Sipylum sitam intellegit. Neque certius est, quod idem homo doctus suspicatur e schola Pergamena eum esse profectum. Toto vero caelo erravit cum ille tum Panzerbieterus in Iahn. Ann. Suppl. V. (1837) p. 219,2 quod eum c. 200 a. Ch. n. floruisse dicit. Ex eis enim quae disputavimus apertum est eum post Posidonii discipulos sed non longo intervallo i. e. in priore primi p. Chr. saeculi parte floruisse. At unde ille Heckeri error? Excitantur apud Laertium Sotionis Διόκλειοι ἔλεγχοι: hunc Sotionem sumpsit Heckerus, non demonstravit non fuisse diversum ab illo διαδοχῶν scriptore Alexandrino: sumpsit idem hos Διοκλείους ἐλέγχους referendos esse ad Dioclem Magnetem. Quae res paucis transigi potest. Ille enim Sotion, qui Διοκλείους ἐλέγχους scripsit, ex eorum erat numero, qui maledictis eos insectantur, a quibus de bonorum finibus aliisque philosophorum opinionibus dissentiunt. In libro ita ut diximus inscripto id egit, ut Epicuri vitam moresque invidia obrueret. Quo libro cum Dioclis cuiusdam sententias impugnaverit, hic Diocles inter Epicuri amicos habendus est. Atqui idem statuo de Diocle βίων φιλοσόφων scriptore: qui Epicuri eiusque scholae temperantiam victusque simplicitatem luculentis laudat verbis. Ergo eundem esse Dioclem in aperto est, qui philosophorum vitas scripserit et qui Sotionis odium inimicitiasque lacessiverit. Vnde efficitur ut Dioclis memoria reconcinnata Sotionis aetatem assequi possimus. Contra Heckerus de uno solo illo Sotione Alexandrino διαδοχῶν scriptore cogitandum esse sumpsit atque inde Dioclis aetatem certis terminis circumscribere conatus est. Iam etiam hoc apparet, cur Dioclem Pergamenae addictum scholae finxerit.
This comparative linguistic study delves into the fascinating possibility of a linguistic connect... more This comparative linguistic study delves into the fascinating possibility of a linguistic connection between Basque (Euskara) and Japanese, two languages separated by thousands of kilometers and millennia. Through meticulous analysis, the authors present evidence of lexical, morphological, and grammatical similarities suggesting a remote link between these languages, proposing a common ancestor in linguistic prehistory. From just a few words collected by Resurrección María de Azkue (1966) and recent press sources, we have now progressed to 61 potential correlates; although there are likely many more, as this study has never aimed to conduct a comprehensive comparison of the Basque and Japanese lexicons.
The study employs the expanded "Swadesh List" of 200 words, plus 8 additional, equally stable ("non-borrowable" between languages of different families), to find 20.67% potential cognates between both languages, suggesting a common "Mother Language" and placing the divergence of these languages between approximately 7000 and 5000 years ago. This result positions Basque and Japanese as "first cousin languages," challenging the traditional notion that Basque is an isolated language, the sole survivor of a family unrelated to any other Eurasian family.
The document delves into lexical comparisons between terms with clear phonetic and semantic similarities. These coincidences not only suggest a deep cultural and linguistic connection but also prompt a reconsideration of theories regarding prehistoric human migrations and settlement patterns, offering new avenues for future research in comparative and prehistoric linguistics.
We provide a summary of Basque and Eurasian paleogenetics that could yield valuable insights into the potential relationship between the Basque language and genetic migrations in the Iberian Peninsula. We briefly address the ongoing genetic diversity in the Basque Country and southern France from prehistory to the present day. True isolation, preserving the distinct genetics of Basques, particularly evident in paternal lineages of the "R1b Clan," began around the Iron Age, continuing into Roman times. This isolation has also preserved their remarkable language, which, as a living fossil, should be considered "Cultural Heritage of Humanity," akin to numerous languages already declared as such by UNESCO. We find no inherent superiority or greater relevance in these languages compared to Basque, which has endured, thanks in part to its genetic isolation, maintaining many of its ancient voices unchanged by external influences, despite acquiring Celtic-Iberian, Latin, Romance, and other loanwords.
We are aware that "genes ≠ languages." No one has yet demonstrated a direct relationship between genes and languages. However, it has been shown that the same language can be spoken by different genetic lineages (both paternal and maternal), and vice versa, that the same genetic lineages (both paternal and maternal) can speak different languages. Therefore, there is no exact correspondence between genes and languages.
The first thing that must be understood and accepted, whether one likes it or not, is that genes are not equal to languages. Geneticists have already been convinced of this. In other words, many languages can be spoken by individuals with the same genetic profile, and conversely, the same language can be spoken by individuals with a single genetic profile. If there ever was something akin to "genes = languages," it could only have occurred in the origins of the first language families of the Paleolithic or Mesolithic. However, with the advent of the Neolithic and its significant movements and the inevitable increase in genetic mixing, it is no longer tenable to assert that "genes = languages." The Pre-Proto-Basque could have been perfectly forged in the Altai Mountains and surrounding areas; in fact, this is where the R1b emerges, which after thousands of years inhabiting these regions, migrates towards northwest Eurasia (Siberians and Uralics) and towards the Asian steppes and southern Russia, giving rise to the Yamnaya, and from these descendants of the "R1b Clan," the vast majority of Basque-speaking people (note that after the Basque speakers, those with the highest concentration of ancestral R1b from the same Yamnaya branch are the Bashkirs). Therefore, even though "genes ≠ languages" at least since the Neolithic, in this case study, it could even be genetically supported. It is abundantly clear that "genes ≠ languages," but the comparison of linguistic data with genetic data allows us, in this case, to conclude that the Basque language (possibly related to the Transeurasian/Altaic, perhaps Pre-Proto-Turkic) could be linked to some males of the "R1b Clan" (post-Bronze Age) originating in the Altai Mountains, not only genetically but also linguistically.
The theory proposed here suggests that Basque, undoubtedly stemming from this R1b paternal genetic lineage, has preserved an agglutinative language similar to Transeurasian/Altaic and Pre-Proto-Turkic spoken by ancient R1b individuals over 5000 years ago, and could have reached southern France at some point between that time and the Bronze Age, through a group of steppe descendants of the Yamnaya who spoke this agglutinative language related to the Transeurasian/Altaic macrofamily, most likely carriers of a western pre-proto-Turkic branch, although other groups of this same Yamnaya steppe culture may have spoken a variant of Indo-Iranian-European. Both possibilities are not mutually exclusive. The coexistence of these two languages is best supported with genetic and linguistic data, as demonstrated in another study currently undergoing editing.
Thus, this study demonstrates, through the application of historical-linguistic scientific methods, that Basque and Japanese, beyond their natural differences due to geographical and temporal isolation, may share a common ancestor. This conclusion not only challenges traditional perceptions of the isolated development of these languages but also opens new avenues of research into prehistoric connections between distant peoples, suggesting a much richer and more complex shared history than previously considered. The evidence presented underscores the importance of continuing to explore the depths of our linguistic and cultural past to unravel the mysteries of human connection across time and space.
ABSTRACTThe pedagogical crisis that the West faces today, so brilliantly foreseen by Hannah Arend... more ABSTRACTThe pedagogical crisis that the West faces today, so brilliantly foreseen by Hannah Arendt in this essay “The Crisis in Education”, is now confirmed by all those educators who must confront daily the result of diluting pedagogical standards and the loss of moral and professional authority. Education is essential in defining a country’s quality of life and, therefore, a crisis in education is also a crisis in all spheres, including social, financial and, last but not least, political. The present paper seeks to explore, through two different models –Greece and China–, how education and knowledge were understood in antiquity and to what extend classical philosophers can still teach us, with common sense, how to deal with such methodological problems. Using a comparative approach, we will analyze Greek theories of knowledge and epistemological and pedagogical issues in classical and early medieval Confucianism, emphasizing their strategies to defend against relativism, opinion ...
This essay examines the relationship between li 禮 and yi 義 in Liu Xiang’s 劉向 Categorized Biograph... more This essay examines the relationship between li 禮 and yi 義 in Liu Xiang’s 劉向 Categorized Biographies of Women or Lienü zhuan 列女傳, the first Chinese monograph devoted to women, focusing on the contents of books 4 and 5, where Liu Xiang introduces radical ideas like self-mutilation, suicide, and compulsory separation of the sexes. Although these moral devices are employed as an instrument of remonstrance, giving women a voice that had long been neglected, they are also the result of the deontic prescriptions of li-binding obligations, which keep the self in silence and subjection.
From classical antiquity to contemporary times, challenging situations of dilemmatic or paradoxic... more From classical antiquity to contemporary times, challenging situations of dilemmatic or paradoxical nature continue to fascinate both scholars and the casual reader. Although Western literature provides a fruitful source of philosophical discussion on the circumstances under which a morally competent agent faces incompatible moral requirements, Sinology has rarely accepted the idea of moral dilemmas in Chinese philosophy in general and Confucianism in particular. The present paper explores moral and morally motivated dilemmas in Liu Xiang’s 劉向 Lienü Zhuan 列女傳 and the philosophical strategies employed for their resolution within the framework of the Confucian tradition, emphasizing similarities with Western traditions such as Greek tragedy or Thomistic philosophy.
Abstract Once ostracized and relegated to a mere marginal position in the history of modern Chine... more Abstract Once ostracized and relegated to a mere marginal position in the history of modern Chinese literature, Lin Shu 林紓 (1852–1924) has now become an important and relatively well-known figure. This paper summarizes existing research on Lin Shu's translations and the controversy between the vernacular and the classical language, emphasizing the achievements of Chinese and Japanese scholarship during the past century. For practical reasons, results have been divided chronologically into four categories: (1) Criticism of Lin Shu before 1924; (2) Early Chinese Scholarship (1924–1935); (3) Late Chinese and Early Japanese Scholarship (1935–1960); (4) Renaissance of Studies on Lin Shu outside China (1960–2000). This periodization is supplemented with a brief excursus on the current state of Lin Shu studies.
De Laertii Diogenis fontibus, KGW II 1.84, Z. 33 – KGW II 1.85, Z. 32: Iam novam neque minorem pr... more De Laertii Diogenis fontibus, KGW II 1.84, Z. 33 – KGW II 1.85, Z. 32: Iam novam neque minorem proponimus quaestionem: quis hic fuit D i o c l e s , c u i u s l i b e r L a e r t i o n o n e x a l i o r u m m e m o r i a n o t u s e s t , s e d i p s e a d m a n u s f u i t ? Quando floruit? Cui addictus erat philosophiae disciplinae? Nihil nobis respondent Ionsius, I. Vossius, C. Muellerus1. Hoc unum scimus eum Magnesiae esse ortum: utra in urbe ortus sit, disceptari non potest, quamquam Heckerus Batavus confidenter Magnesiam ad Sipylum sitam intellegit. Neque certius est, quod idem homo doctus suspicatur e schola Pergamena eum esse profectum. Toto vero caelo erravit cum ille tum Panzerbieterus in Iahn. Ann. Suppl. V. (1837) p. 219,2 quod eum c. 200 a. Ch. n. floruisse dicit. Ex eis enim quae disputavimus apertum est eum post Posidonii discipulos sed non longo intervallo i. e. in priore primi p. Chr. saeculi parte floruisse. At unde ille Heckeri error? Excitantur apud Laertium Sotionis Διόκλειοι ἔλεγχοι: hunc Sotionem sumpsit Heckerus, non demonstravit non fuisse diversum ab illo διαδοχῶν scriptore Alexandrino: sumpsit idem hos Διοκλείους ἐλέγχους referendos esse ad Dioclem Magnetem. Quae res paucis transigi potest. Ille enim Sotion, qui Διοκλείους ἐλέγχους scripsit, ex eorum erat numero, qui maledictis eos insectantur, a quibus de bonorum finibus aliisque philosophorum opinionibus dissentiunt. In libro ita ut diximus inscripto id egit, ut Epicuri vitam moresque invidia obrueret. Quo libro cum Dioclis cuiusdam sententias impugnaverit, hic Diocles inter Epicuri amicos habendus est. Atqui idem statuo de Diocle βίων φιλοσόφων scriptore: qui Epicuri eiusque scholae temperantiam victusque simplicitatem luculentis laudat verbis. Ergo eundem esse Dioclem in aperto est, qui philosophorum vitas scripserit et qui Sotionis odium inimicitiasque lacessiverit. Vnde efficitur ut Dioclis memoria reconcinnata Sotionis aetatem assequi possimus. Contra Heckerus de uno solo illo Sotione Alexandrino διαδοχῶν scriptore cogitandum esse sumpsit atque inde Dioclis aetatem certis terminis circumscribere conatus est. Iam etiam hoc apparet, cur Dioclem Pergamenae addictum scholae finxerit.
This thesis has the primary objective to investigate and show the different conceptualizations of... more This thesis has the primary objective to investigate and show the different conceptualizations of “virtue” in ancient Chinese thought (770 BC-220 AD) and its relation with the leitmotifs of “election,” “ethical dilemma,” and “consequence”. In order to achieve this purpose, this study is divided in five main parts: an introductory chapter that gathers the necessary philosophical prerequisites to understand the current state of the art in moral dilemmas East and West; a second chapter is included to illustrate recent philological and philosophical research in the definition of the different moral concepts at stake: li (propriety), yi (righteousness), xiao (filial deference), de (virtue, charisma), and the most important ren. The three remaining chapters focus on the three-dimensional configuration of the Confucian text: poetry, philosophy, and history, and the moral dilemmas they personally address. Chapter 3 compares the ritual texts of the Confucian tradition with the Classic of Poetry or Shijing, identifying a core conflict that is left unresolved in Chinese tradition: the social mores of the ritual texts forbid or punish behavior that is actually praised or accepted by the poetry collected, edited, and approved by Confucius. Chapter 4 discusses moral dilemmas in philosophical texts and authors (Analects, Mencius, Hanfei, etc.), outlining parallelisms between Confucian and Classic Greek cases of conflict between civil and public cases of conflict. Finally, chapter 5 raises the issue of tragedy or tragic thought in Confucianism, studying the historical literature of the Han period and two of its most representative texts: the Historical Records or Shiji of Sima Qian and the Biographies of Exemplary Women by Liu Xiang. In the former, we refer to the stories of Yurang and Nie Zheng, carefully describing its points of contact with the tragic legends of Ajax and Antigone.
Presentamos aquí la traducción de los tres textos inéditos en su versión íntegra, realizada a par... more Presentamos aquí la traducción de los tres textos inéditos en su versión íntegra, realizada a partir de los documentos originales que componen la correspondencia entre Lin Shu y Cai Yuanpei:
Lin Shu, “Lin Qinnan Zhi Cai Heqing shu” 林琴南致蔡鶴卿書 (“Misiva remitida a Cai Heqing por Lin Qinnan”), Gongyan bao 公言報, Beiping (Beijing), 18/3/1919, p. 6.
La carta de Lin Shu fue publicada a continuación de una larga crítica titulada “Qing kan Beijing xuejie sichao bianqian zhi jinzhuang” 請看北京學界思潮變遷之近狀 (“Por favor observen el reciente estado de los cambios en las tendencias de pensamiento del mundo académico de Beijing”, pp. 3-6). La misiva aparecería reproducida junto a la réplica de Cai Yuanpei en sus diversas publicaciones y, posteriormente, en Lin Shu, Wei Lu wenji, san ji 畏廬文集,三集 (Shanghai, Shangwu yinshuguan, 1924, pp. 26a-28a) bajo el título “Da daxuetang xiaozhang Cai Heqing Taishi shu” 答大學堂校長蔡鶴卿太史書 (“Misiva de respuesta al presidente de la Universidad Imperial, el Gran Académico Cai Heqing”).
[...]
La presente ponencia tiene como objetivo mostrar, a través de los textos confucianos y de sus int... more La presente ponencia tiene como objetivo mostrar, a través de los textos confucianos y de sus intérpretes, cuál ha sido la posición de la mujer en la filosofía china clásica. Se analizará el papel que en las Analectas de Confucio, en los textos rituales, en el Clásico de Poesía y en Mencio juega la mujer, así como las interpretaciones que sobre estos pasajes, en ocasiones demasiado escuetos para posicionarse claramente sobre ellos, han realizado los comentaristas, desde la Antigüedad hasta finales de la Época Imperial. Un examen atento mostrará que el confucianismo, a pesar de no preocuparse excesivamente de la cuestión, supo desafiar la concience collective y resaltar el papel de la mujer en la historia y en la sociedad. Finalmente, a través de una breve comparación con lo que la filosofía clásica occidental tiene que decir sobre la cuestión del género, concluiré con unas observaciones sobre el papel del confucianismo en las sociedades modernas asiáticas y su relevancia para la formación de un discurso feminista autóctono.
This Pivot reconsiders the controversial literary figure of Lin Shu and the debate surrounding hi... more This Pivot reconsiders the controversial literary figure of Lin Shu and the debate surrounding his place in the history of Modern Chinese Literature. Although recent Chinese mainland research has recognized some of the innovations introduced by Lin Shu, he has often been labeled a 'rightist reformer' in contrast to 'leftist reformers' such as Chen Duxiu and the new wave scholars of the May Fourth Movement. This book provides a well-documented account of his place in the different polemics between these two circles ('conservatives' and 'reformers') and provides a more nuanced account of the different literary movements of the time. Notably, it argues that these differences were neither in content nor in politics, but in the methodological approach of both parties. Examining Lin Shu and the 'conservatives' advocated coexistence of both traditional and modern thought, the book provides background to the major changes occurring in the intellectual landscape of Modern China.
Un reciento artículo publicado en la revista electrónica ArqueoWeb y firmado por la doctora en Ar... more Un reciento artículo publicado en la revista electrónica ArqueoWeb y firmado por la doctora en Arqueología Esther Rodríguez González (CSIC) parece haber reabierto -y presuntamente zanjado- el antiguo debate sobre la identificación o relación entre Tartessos y la Atlántida. Dada la aseveración categórica con la que, con celo casi religioso, la doctora Rodríguez concluye su artículo, esto es, que la Atlántida no pertenece al terreno de lo histórico sino que existió únicamente en los límites de la filosofía platónica, se hace necesario realizar aquí una serie de puntualizaciones en lo que respecta tanto a su metodología como a su conocimiento de la filosofía platónica. Es por ello que centraré este breve análisis en aquellas afirmaciones que adolecen de precisión argumentativa o que incurren simplemente en graves contradicciones epistemológicas, contradicciones éstas que cualquier revisor de una revista con aspiraciones académicas debería haber notado antes de aceptar su publicación
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The study employs the expanded "Swadesh List" of 200 words, plus 8 additional, equally stable ("non-borrowable" between languages of different families), to find 20.67% potential cognates between both languages, suggesting a common "Mother Language" and placing the divergence of these languages between approximately 7000 and 5000 years ago. This result positions Basque and Japanese as "first cousin languages," challenging the traditional notion that Basque is an isolated language, the sole survivor of a family unrelated to any other Eurasian family.
The document delves into lexical comparisons between terms with clear phonetic and semantic similarities. These coincidences not only suggest a deep cultural and linguistic connection but also prompt a reconsideration of theories regarding prehistoric human migrations and settlement patterns, offering new avenues for future research in comparative and prehistoric linguistics.
We provide a summary of Basque and Eurasian paleogenetics that could yield valuable insights into the potential relationship between the Basque language and genetic migrations in the Iberian Peninsula. We briefly address the ongoing genetic diversity in the Basque Country and southern France from prehistory to the present day. True isolation, preserving the distinct genetics of Basques, particularly evident in paternal lineages of the "R1b Clan," began around the Iron Age, continuing into Roman times. This isolation has also preserved their remarkable language, which, as a living fossil, should be considered "Cultural Heritage of Humanity," akin to numerous languages already declared as such by UNESCO. We find no inherent superiority or greater relevance in these languages compared to Basque, which has endured, thanks in part to its genetic isolation, maintaining many of its ancient voices unchanged by external influences, despite acquiring Celtic-Iberian, Latin, Romance, and other loanwords.
We are aware that "genes ≠ languages." No one has yet demonstrated a direct relationship between genes and languages. However, it has been shown that the same language can be spoken by different genetic lineages (both paternal and maternal), and vice versa, that the same genetic lineages (both paternal and maternal) can speak different languages. Therefore, there is no exact correspondence between genes and languages.
The first thing that must be understood and accepted, whether one likes it or not, is that genes are not equal to languages. Geneticists have already been convinced of this. In other words, many languages can be spoken by individuals with the same genetic profile, and conversely, the same language can be spoken by individuals with a single genetic profile. If there ever was something akin to "genes = languages," it could only have occurred in the origins of the first language families of the Paleolithic or Mesolithic. However, with the advent of the Neolithic and its significant movements and the inevitable increase in genetic mixing, it is no longer tenable to assert that "genes = languages." The Pre-Proto-Basque could have been perfectly forged in the Altai Mountains and surrounding areas; in fact, this is where the R1b emerges, which after thousands of years inhabiting these regions, migrates towards northwest Eurasia (Siberians and Uralics) and towards the Asian steppes and southern Russia, giving rise to the Yamnaya, and from these descendants of the "R1b Clan," the vast majority of Basque-speaking people (note that after the Basque speakers, those with the highest concentration of ancestral R1b from the same Yamnaya branch are the Bashkirs). Therefore, even though "genes ≠ languages" at least since the Neolithic, in this case study, it could even be genetically supported. It is abundantly clear that "genes ≠ languages," but the comparison of linguistic data with genetic data allows us, in this case, to conclude that the Basque language (possibly related to the Transeurasian/Altaic, perhaps Pre-Proto-Turkic) could be linked to some males of the "R1b Clan" (post-Bronze Age) originating in the Altai Mountains, not only genetically but also linguistically.
The theory proposed here suggests that Basque, undoubtedly stemming from this R1b paternal genetic lineage, has preserved an agglutinative language similar to Transeurasian/Altaic and Pre-Proto-Turkic spoken by ancient R1b individuals over 5000 years ago, and could have reached southern France at some point between that time and the Bronze Age, through a group of steppe descendants of the Yamnaya who spoke this agglutinative language related to the Transeurasian/Altaic macrofamily, most likely carriers of a western pre-proto-Turkic branch, although other groups of this same Yamnaya steppe culture may have spoken a variant of Indo-Iranian-European. Both possibilities are not mutually exclusive. The coexistence of these two languages is best supported with genetic and linguistic data, as demonstrated in another study currently undergoing editing.
Thus, this study demonstrates, through the application of historical-linguistic scientific methods, that Basque and Japanese, beyond their natural differences due to geographical and temporal isolation, may share a common ancestor. This conclusion not only challenges traditional perceptions of the isolated development of these languages but also opens new avenues of research into prehistoric connections between distant peoples, suggesting a much richer and more complex shared history than previously considered. The evidence presented underscores the importance of continuing to explore the depths of our linguistic and cultural past to unravel the mysteries of human connection across time and space.
(End of summary)
The study employs the expanded "Swadesh List" of 200 words, plus 8 additional, equally stable ("non-borrowable" between languages of different families), to find 20.67% potential cognates between both languages, suggesting a common "Mother Language" and placing the divergence of these languages between approximately 7000 and 5000 years ago. This result positions Basque and Japanese as "first cousin languages," challenging the traditional notion that Basque is an isolated language, the sole survivor of a family unrelated to any other Eurasian family.
The document delves into lexical comparisons between terms with clear phonetic and semantic similarities. These coincidences not only suggest a deep cultural and linguistic connection but also prompt a reconsideration of theories regarding prehistoric human migrations and settlement patterns, offering new avenues for future research in comparative and prehistoric linguistics.
We provide a summary of Basque and Eurasian paleogenetics that could yield valuable insights into the potential relationship between the Basque language and genetic migrations in the Iberian Peninsula. We briefly address the ongoing genetic diversity in the Basque Country and southern France from prehistory to the present day. True isolation, preserving the distinct genetics of Basques, particularly evident in paternal lineages of the "R1b Clan," began around the Iron Age, continuing into Roman times. This isolation has also preserved their remarkable language, which, as a living fossil, should be considered "Cultural Heritage of Humanity," akin to numerous languages already declared as such by UNESCO. We find no inherent superiority or greater relevance in these languages compared to Basque, which has endured, thanks in part to its genetic isolation, maintaining many of its ancient voices unchanged by external influences, despite acquiring Celtic-Iberian, Latin, Romance, and other loanwords.
We are aware that "genes ≠ languages." No one has yet demonstrated a direct relationship between genes and languages. However, it has been shown that the same language can be spoken by different genetic lineages (both paternal and maternal), and vice versa, that the same genetic lineages (both paternal and maternal) can speak different languages. Therefore, there is no exact correspondence between genes and languages.
The first thing that must be understood and accepted, whether one likes it or not, is that genes are not equal to languages. Geneticists have already been convinced of this. In other words, many languages can be spoken by individuals with the same genetic profile, and conversely, the same language can be spoken by individuals with a single genetic profile. If there ever was something akin to "genes = languages," it could only have occurred in the origins of the first language families of the Paleolithic or Mesolithic. However, with the advent of the Neolithic and its significant movements and the inevitable increase in genetic mixing, it is no longer tenable to assert that "genes = languages." The Pre-Proto-Basque could have been perfectly forged in the Altai Mountains and surrounding areas; in fact, this is where the R1b emerges, which after thousands of years inhabiting these regions, migrates towards northwest Eurasia (Siberians and Uralics) and towards the Asian steppes and southern Russia, giving rise to the Yamnaya, and from these descendants of the "R1b Clan," the vast majority of Basque-speaking people (note that after the Basque speakers, those with the highest concentration of ancestral R1b from the same Yamnaya branch are the Bashkirs). Therefore, even though "genes ≠ languages" at least since the Neolithic, in this case study, it could even be genetically supported. It is abundantly clear that "genes ≠ languages," but the comparison of linguistic data with genetic data allows us, in this case, to conclude that the Basque language (possibly related to the Transeurasian/Altaic, perhaps Pre-Proto-Turkic) could be linked to some males of the "R1b Clan" (post-Bronze Age) originating in the Altai Mountains, not only genetically but also linguistically.
The theory proposed here suggests that Basque, undoubtedly stemming from this R1b paternal genetic lineage, has preserved an agglutinative language similar to Transeurasian/Altaic and Pre-Proto-Turkic spoken by ancient R1b individuals over 5000 years ago, and could have reached southern France at some point between that time and the Bronze Age, through a group of steppe descendants of the Yamnaya who spoke this agglutinative language related to the Transeurasian/Altaic macrofamily, most likely carriers of a western pre-proto-Turkic branch, although other groups of this same Yamnaya steppe culture may have spoken a variant of Indo-Iranian-European. Both possibilities are not mutually exclusive. The coexistence of these two languages is best supported with genetic and linguistic data, as demonstrated in another study currently undergoing editing.
Thus, this study demonstrates, through the application of historical-linguistic scientific methods, that Basque and Japanese, beyond their natural differences due to geographical and temporal isolation, may share a common ancestor. This conclusion not only challenges traditional perceptions of the isolated development of these languages but also opens new avenues of research into prehistoric connections between distant peoples, suggesting a much richer and more complex shared history than previously considered. The evidence presented underscores the importance of continuing to explore the depths of our linguistic and cultural past to unravel the mysteries of human connection across time and space.
(End of summary)
Lin Shu, “Lin Qinnan Zhi Cai Heqing shu” 林琴南致蔡鶴卿書 (“Misiva remitida a Cai Heqing por Lin Qinnan”), Gongyan bao 公言報, Beiping (Beijing), 18/3/1919, p. 6.
La carta de Lin Shu fue publicada a continuación de una larga crítica titulada “Qing kan Beijing xuejie sichao bianqian zhi jinzhuang” 請看北京學界思潮變遷之近狀 (“Por favor observen el reciente estado de los cambios en las tendencias de pensamiento del mundo académico de Beijing”, pp. 3-6). La misiva aparecería reproducida junto a la réplica de Cai Yuanpei en sus diversas publicaciones y, posteriormente, en Lin Shu, Wei Lu wenji, san ji 畏廬文集,三集 (Shanghai, Shangwu yinshuguan, 1924, pp. 26a-28a) bajo el título “Da daxuetang xiaozhang Cai Heqing Taishi shu” 答大學堂校長蔡鶴卿太史書 (“Misiva de respuesta al presidente de la Universidad Imperial, el Gran Académico Cai Heqing”).
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