Subject

В статье проанализировано соотношение понятий человек, субъект и Dasein в фундаментальной онтологии Хайдеггера. Анализ произведен на двух уровнях: метафизическом (онтическом) и трансцендентальном (онтологическом). В результате сделан вывод о том, что понятие Dasein не может быть полностью отождествлено ни с понятием человека, ни с понятием субъекта. Однако два последних понятия должны рассматриваться как производные от Dasein, как неверно понятое Dasein. Dasein же должно трактоваться как адекватное онтологическое, но не предметно-онтическое определение человека.




The correlation of concepts of human being, subject and Dasein in fundamental ontology Heidegger's is analyzed in this article. The analysis is made on two levels: metaphysical (ontical) and transcendental (ontological). The conclusion is the following: the concept of Dasein can not be identified with concepts of human being and subject. But two last concepts are derivative from the concept of Dasein. Human being as metaphysical essence and subject are misunderstood Dasein. Dasein is adequate ontological, but not subjective-ontical definition of human being.



Keywords: human being, subject, Dasein, the fundamental ontology Heidegger's, a possible philosophical anthropology, correlation of fundamental ontology and existential analytics of Dasein.

Apesar de nossas pesquisas se caracterizarem, primordialmente, pela abordagem de estudo bakhtiniana, neste capítulo de livro, lançamos mão também da contribuição da semiótica da canção, a fim de refletirmos sobre a constituição desse gênero (canção). Para isso, dispomo-nos a pensar a constituição dos sujeitos da canção, sua entoação e algumas características típicas verbais de sua construção arquitetônica.

Zusammenfassung:
Ausgehend von einer Unschärfe des Inklusionsdiskurses zielt dieser Beitrag darauf ab, einen Inklusionsbegriff vorzustellen, der Inklusion als Prozess der Dekonstruktion von Diskursteilhabebarrieren versteht. Es wird argumentiert, dass Inklusion und Behinderung zwei wechselseitig aufeinander bezogene Praxen sind, die nur in ihrem jeweiligen Zusammenwirken konsistent gelesen und für Forschung und Praxis handhabbar gemacht werden können. Demnach wäre einem Verständnis von Inklusion, das diese als Prozess der Dekonstruktion von Diskursteilhabebarrieren fasst, ein Verständnis von Behinderung entgegenzustellen, das Behinderung als Praxis bzw. Form des diskursiven Ausschlusses fasst. Im Mittelpunkt des Beitrags steht eine grundlagentheoretische sowie – dem nachgeschaltet – eine empirische Herleitung und Diskussion beider Begriffe, wobei insbesondere deren wechselseitiges Ineinandergreifen hervorgehoben werden soll.

Summary:
Based on the vagueness of the term of inclusion, the present paper aims to introduce a concept of inclusion, which regards inclusion as a process of deconstructing barriers of participation that prevent subjects from participating in discourse. It is argued that inclusion and disability must be considered as two interrelated practices, which can only be consistently understood and finally used in research and practice if viewed in their interrelationship. If inclusion is regarded as a process of deconstructing barriers that prevent subjects from participating in discourse, the concept has therefore to be contrasted with an understanding of disability that refers to disability as a practice respectively as the subject being excluded from discourse. This paper focuses on providing both a theoretical as well as an empirical analysis of both concepts, highlighting their mutual interdependency.

In my article, I analyze the syntactic behaviour of sentential arguments in Russian. Three types of sentential arguments: those with the infinitival form of the verb, with the marker čto and with the marker to, čto. The principal aim of my analysis is to find out to which extent the behaviour of sentential arguments corresponds to the canonical behaviour of subject, direct object and some other types of arguments in Russian. I conclude that the types of sentential arguments under analysis differ strongly from canonical (nominal) arguments. For instance, the use sentential arguments with deverbal nouns is restricted, and the way of forming the passive construction differs from the standard one. Importantly, the arguments introduced by to, čto behave differently from the other two types under analysis.

This research aims to discuss how a selfie produces meaning for and through subjects. It is already known that the selfie is an image, and not an oral or written production, but we comprehend that, according to the Discourse Analysis theoretical field, it seeks to comprehend the workings and the production of meaning, considering the constitutive relationship between language, subject and history. Just as with words do not originate in us, since we just reproduce and re-signify them, it is no different with the selfie’s discursive gesture. There is a discursive
memory in looking at oneself in order to capture one’s image, be it on screen or through their smartphone. The ritual of the self-portrait is sustained by and in this memory. A process of resignificance of the practice of self-registry determines the selfie’s productions of meaning, which relates to the ideological conjuncture of the production conditions of the digital discourse. Furthermore, we present how the social networks call on the subjects for massive productions of selfies, in order to maintain their profiles in the limelight, through the ideological notion of consumption and circulation.

وتاری بەردەست، پەرژاوەتە سەر پرسی زمان لە نێو کوردەکان لە تورکیا و باندۆری ئایدیۆلۆجی لەسەر پێڤاژۆی بەسووژەبوونی تاکی کورد لە هەمبەر زمانی دایکدا. بەم پێیە، ڕۆمانی پێشبازیا چیرۆکێن نەقەدیایی نووسینی شەنەر ئۆزمەن، بەگوێرەی کۆمەڵێ چەمک وەک «ئایدیۆلۆجی»، «دەزگای سەرکوت و دەزگا ئایدیۆلۆجیکەکانی دەوڵەت» و «سووژە و پێڤاژۆی بەسووژەبوون» لە تیۆریی ڕەخنەیی لویی ئاڵتوسێر، خوێندراوەتەوە. لێکۆڵینەوەکە دەری‌دەخات دەسەڵاتی تورکیا هاوکات لەگەڵ سەرکوتی فیزیکی، لە ڕێگەی دەزگا ئایدیۆلۆجیکەکانەوە، پێڤاژۆی پاکتاوکاری و پەراوێزخستنی زمانی کوردیی پێش‌خستووە. چوار دەزگای چالاکی هاودەستی دەوڵەت لەم پەیوەندییەدا بریتین لە دەزگای ئایینی، خێزان، خوێندنگە و میدیا، کە توانیویانە لە چێ‌کردنی سووژەی ملکەچدا بە تەواوی سەربکەون. ئەم سووژانە، هاوکات لەگەڵ کردەی ئایدیۆلۆجیک، لە ڕێگەی بەکارهێنانی سەرکوتەوە، زۆرترین ئاستەنگیان بۆ سووژە سەربزێو و بەرەنگارەکان ناوەتەوە. پاڵەوانی سەرەکیی ڕۆمانەکە، لە پێگەی سووژەیەکی زمانپارێزدا، ملکەچی ئایدیۆلۆجیی زاڵ نابێت؛ بۆیەش دەکەوێتە بەر هەڕەشە و لە کۆتاییدا بە دەستی سووژەیەکی فریودراوی دەزگای ئایینی دەکوژرێت. سووژە گوێڕایەڵەکان، لە ژێر کاریگەریی هەر دوو جۆر دەزگای سەرکوت و ئایدیۆلۆجیکدا هەڵسازراون؛ بەڵام دەزگا ئایدیۆلۆجیکەکان باڵادەستترن و توانیویانە سووژەی دەستاژۆی زمانی بە سەرکەوتوویی بنیات‌بنێن؛ بە جۆرێ کە، سووژەکان بۆخۆیان، «ئازادانە» ڕەوشی داسەپاو بەرهەم دەهێننەوە. سەرکوتی ڕاستەوخۆ و ناڕاستەوخۆ، سەرکەوتنی ئایدیۆلۆجیی زاڵ، بەرخۆدانی بێ‌ئاکام، هیوابڕاوی و دۆڕان کەشی زاڵی ڕۆمانەکە پێک‌دەهێنن. سەرەڕای ئەمانەش، پەشیمانیی بکوژ لە کوشتنی سەرلەهەنگ (پاڵەوانی سەرەکی) و گەیشتن لە ڕاستیی ڕوانگەکانی ئەو لە کۆتایی دەقەکەدا، ئاماژەن بۆ بەردەوام‌بوونی ڕەوتی بەرەنگاری و بەرخوەدان.

The model of the politic of difference, proposed by Charles Taylor, in the wake of a conception of liberalism ‘hospitable’, unfolds in a journey aimed to comply with the ontological dimensions of the dignity of different cultures, of cultural traditions and ways of life. Being a self, constructed in terms of dialogue and dialectic of mutual recognition between cultures, refers, in the Charles Taylor’s reflection, to the safeguarding of single, intersubjective or common meanings of specific social, moral, narrative spaces.

Π ε ρ ί λ η ψ η
Η παρούσα εργασία αποσκοπεί στην ερμηνεία σύνολης της Κριτικής του Καθαρού Λόγου (ΚΚΛ) του Immanuel Kant. Για να επιτευχθεί μία τέτοια ερμηνεία προαπαιτείται η συνοπτική ανασυγκρότηση ολόκληρου του βιβλίου του Kant. Η ανασυγκρότηση αυτή, αν και περιγραφική ως επί το πλείστον, προχωράει τόσο σε επιμέρους ερμηνείες όσο και σε κριτική ανάλυση. Αυτή η ανασυγκρότηση καταλήγει στην παρουσίαση πινάκων που συνοψίζουν την δομή του εν λόγω βιβλίου. Στο τελευταίο κεφάλαιο και έπειτα κι από μία σύντομη βιβλιογραφική ανασκόπηση παρέχεται και η ερμηνεία μου η οποία δεν αφορά αποκλειστικά το κατά πόσο απαντάται το κεντρικό ερώτημα της ΚΚΛ που θέτει ο ίδιος ο Kant προς απάντηση, αλλά την ευρύτερη σημασία του φιλοσοφικού συστήματος που θεμελιώνει μέσω της ΚΚΛ. Αυτή η σημασία είναι, σύμφωνα με την ερμηνεία μου, η πρώτη ολοκληρωμένη μεταφυσική θεμελίωση του νεωτερικού υποκειμένου ως ενότητα των όρων δυνατότητας της Ελευθερίας, της Γνώσης και της Ηθικής. Πρόκειται, με άλλα λόγια, για την σύλληψη του Υποκειμένου ως Υπερβατολογικού Υποκειμένου.

A b s t r a c t
This study aims at an interpretation of the work of Immanuel Kant “Critique of Pure Reason” (CPR). For achieving such an interpretation a prerequisite is the concise reconstruction of this Kant’s work. This reconstruction ends up to a presentation of certain tables which summarize the structure of the book in question. In the last chapter of my study, after a brief but succinct survey of the related literature my interpretation is provided which does not concern exclusively the issue of whether the central question of CPR is answered that Kant himself poses for answering, but the wider significance of the philosophical system of which he lays the foundation by the CPR. According to my interpretation this significance is that for the first time a throughout metaphysical foundation of the Subject as the unity of terms of possibility of Freedom, Knowledge as well as of Morality. In other words Kant’s work under consideration manifests the Subject as a Transcendental Subject.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

En este artículo comento los aspectos más prominentes de la teoría de la interaccionalidad presencial desarrollada por Erving Goffman, y apunto algunos correlatos teóricos de la misma para una definición de la realidad y una teoría de la subjetividad, así como algunas maneras en que esta teoría interaccional es aplicable, con los ajustes pertinentes, a otros tipos de interacción humana no presencial, como en la comunicación mediada por ordenador, en la ficción narrativa o en la hermenéutica de la interpretación. No es sorprendente el poder explicativo de la teoría de Goffman en estas áreas, pues toda interacción comunicativa humana deriva en última instancia, genéticamente, y se asienta estructuralmente, sobre unas estructuras centrales de naturaleza presencial y holística, en las que la información corporal y periférica, y las formas de su uso y reapropiación, son un elemento crucial. Para el análisis de toda interacción comunicativa humana, por tanto, son relevantes las reflexiones de Goffman sobre la dramaturgia de la acción y la teatralidad de la presentación en sociedad, pues somos teatreros en todo lo que hacemos, de principio a fin—that's no jest.

________

We Playact: The Subject, Dialectic Interaction and the Strategy of Representation According to Goffman (Somos teatreros: el sujeto, la interacción dialéctica y la estrategia de la representación según Goffman).

This paper comments the most prominent aspects of Erving Goffman's theory of face-to-face interaction, suggesting its theoretical relevance for theories of reality and of the subject. It also notes the theory's applicability, with the relevant adjustments, to other types of human non-presential interaction, such as computer-mediated communication, narrative fiction, and the hermeneutics of interpretation. The explanatory power of Goffman's theory in these areas is not surprising, given that all human communicative interaction is ultimately derived, genetically and structurally speaking, from the basic and holistic structures of presential interaction, in which peripheral information and body language, and the modes of their use and reappropriation are crucial elements. Therefore, due to the inherent theatricality of human social interaction, Goffman's reflections on the dramaturgy of action and the theatricality of social presentation are highly relevant for the analysis of any mode of human communicational interaction.

Authors/Szerzők: Ungvári Zrínyi Imre, Demeter M. Attila, Veress Károly, Zuh Deodáth, Schmidt Dániel, Czirják Árpád, Réti Kinga-Eszter, Bajusz Gábor, Nițu Johanna, Lippai Cecília, Soós Amália, Lurcza Zsuzsanna, Ferencz Enikő, Szőcs Krisztina, Egyed Péter, Gál László, Frigy Szabolcs, Barta Mónika
x  x  x
Veress Károly (ed.): Interculturality – an Interdisciplinary Approach. Applied Philosophical Researches ‒ The volume contains the studies prepared under the joint research programme entitled Interculturality – a Philosophical and Interdisciplinary Approach, implemented between October 2007 and May 2008 and involving the teachers and graduate (PhD and BA) students from the Hungarian branch of the Philosophy Department Group of the Babeș-Bolyai University in Cluj-Napoca.
x  x  x 
A kötet Az interkulturalitás – filozófiai és interdiszciplináris megközelítésben témájú, a kolozsvári Babeş-Bolyai Tudományegyetem Filozófia Tanszékcsoportja magyar tagozatának oktatói, doktoranduszai és mesterképzős hallgatói által 2007. októbere és 2008. májusa között megvalósított közös kutatási projekt erdményeként létrejött tanulmányokat tartalmazza.

Alors que les phénoménologues prétendent avoir dépassé le solipsisme, la plupart n’ont en fait que repousser les frontières de l’intersubjectivité des individus humains aux individus des autres espèces. Pourtant, Husserl reconnaît l’existence d’une intersubjectivité interspécifique, c’est-à-dire d’une intersubjectivité dépassant les limites de l’espèce. Il va même jusqu’à affirmer qu’on comprend parfois mieux un animal familier qu’un humain étranger. Toutefois, même s’il admet que plusieurs animaux sont capables d’une vie de conscience subjective et qu’ils vivent dans un monde de sens partagé, il ne les considère pas comme des « personnes » selon sa conception exigeante de la « personne » associée à la rationalité, à la maturité, la normalité et l’historicité. Reste qu’être une « personne », en son sens le plus primordial – et plus décisif puisque c’est celui sur lequel s’édifient des conceptions politiques, juridiques et éthiques – signifie simplement être le sujet d’un monde environnant, d’un monde commun et d’une existence biographique. Distinguer deux sens du concept de personne permet de reconnaître que les animaux ont part à la transcendantalité, qu’ils ne sont pas simplement en vie mais ont une vie à la fois biographique et communautaire, même s’ils ne sont pas en mesure de réfléchir à cette vie de conscience qui est la leur pour considérer leur place dans l’enchaînement des générations et pour adopter ce que Husserl appelle une « vocation ». La phénoménologie husserlienne des anomalies permet ainsi de reconnaître que les animaux ressortissent bien de la figure d’autrui, qu’ils sont des alter ego sujets d’une vie de conscience, et qu’à ce titre ils participent pleinement, comme les enfants, les fous et les étrangers, à la co-constitution du monde de l’esprit.

Di kalangan ilmu sosial, psikologi (dan psikoanalisis)  sosial terkenal buruk dalam begitu saja menganalogikan individu dengan kolektivitas (dalam hal ini masyarakat). Masyarakat, yang secara nominal merupakan suatu kolektivitas individu, direduksi menjadi seekor individu saja. Akibatnya, seakan-akan suatu masyarakat memiliki ketidaksadaran dan superego kolektif yang mentsruktur prilaku mereka, atau mungkin, sebagaimana Freud menunjuk Jermannya Nazi, menderita psikopatologi kolektif. Hal ini uniknya juga terjadi di kalangan Sosiolog. Emile Durkheim misalnya, mengikuti Herbert Spencer, menggunakan metafora organisme untuk memahami unit-unit sosial yang menjadi obyek kajiannya. Kosakata yang ia gunakan untuk menjelaskan, misalnya, masyarakat dan negara sarat dengan yang biasa digunakan untuk menunjuk tubuh manusia:

Bir tema olarak savaş tarih boyunca görsel, işitsel, sözlü, yazılı veya etkileşimli farklı medya biçimleri içinde defalarca anlatısallaştırılmış, dijital devrim sonrasında yaygınlaşan ve etkileşimli drama olarak da nitelendirilen dijital oyunlar içinde öyküsel katmanı oluşturacak yaygın bir kaynak olmuştur. Anaakım oyun endüstrisi savaşı oyunlaştırırken, oyuncu-özneyi sıklıkla asker olarak konumlandırmış, böylece savaşı oyunun verdiği askeri komutlara itaat etmekle sınırlı savaşçı deneyimiyle temsil etmiştir. This War of Mine (Drozdowski, 2016) adlı dijital oyun ise savaşı kurbanların perspektifinden temsil eder ve oyuncuya etik seçimler yapma olanağı sunma çabası ile dikkat çeker. Bu araştırma kapsamında oyuncunun oyun metni içindeki öznelliği ve eleştirel oynama pratiği This War of Mine oyununun etkileşim analizinden yola çıkarak ideolojik perspektiften incelenmiş ve tartışmaya açılmıştır.

With this paper, we would like to discuss the impact of  teacher-student interactions on students’ commitment to academic achievement. We conducted interviews with teachers from a high school for young adults, and students from the same school. Based on a psychoanalytic approach, preliminary results show that professional engagement of teachers takes place founded on  three  levels:  the  institutional  framework;  their  personality;  and  their  relation  to  the  unconscious.  Teachers  establish  a personalized relationship with students and their commitment to the student's academic success seems therefore to be strong, due in part to tutoring and small number of students in the classroom. The relationship thus established has a significant impact on  the  way  a  student  approaches  school  and  learning.  Students  are  more  likely  to  pursue  their  education  when  they  feel comfortable and supported by their teachers due to the singular bond encouraged by the institutional framework

There is an impressive variation in the subjects and the themes of Bahram Beyzai's works. To create his literary works he uses different literal techniques that are going to be explained in present study besides reviewing, analyzing and categorizing his fictional topics. 24 Beyzai's literary works including 13 screenplays, 8 plays and 3 barkhanies (loud verbal narrating) have been reviewed in present study through an analytic-descriptive method, in a way that the topics have been used by Beyzai are determined, initially, and then each of them are analyzed presenting some specific instances. Beyzai's favorite topics generally include national, social, historic and religious subjects and protesting cinema. He has displayed different spaces in his works, although he has paid more attention to social and national issues and has created numerous works in these fields. To bring these social themes up he benefits several artistic techniques such as “adaptation from ancient texts”, “allegory” and “utilization of public literary abilities”.

This essay is the first part of an analysis on the form and matter in the works of Aristotle. Within the whole analysis, I shall examine passages taken from different works of Aristotle that are relevant to the investigation on form and matter. In this essay, I shall focus exclusively on the chapter Metaphysics Zeta 3.
The concepts of substance, matter, ontological subject, form, composite substance, this something and separated, which are consistently used by Aristotle within the development of the mentioned chapter, will be part of my survey of the contents of the chapter. The central argument of Metaphysics Zeta 3, which maintains the equivalence between substance and the feature represented by ontological subject, and which leads, through this first equivalence and through the equivalence between matter and ontological subject, to the result that matter is (the only) substance, will be investigated step by step so that all presuppositions, entailments, and consequences of the argument itself can be clearly shown.
The problems which are caused by the mentioned equivalence of substance and ontological subject will be pointed out during my look at the chapter’s contents. In particular, Aristotle cannot accept that, in spite of the ontological subject being a correct feature of substance qua substance, substance is therewith reduced to matter. Being the ontological subject does not represent the only ontological feature of substance qua substance; the ontological features too of substance qua substance that are represented by being a this something and being separated belong to the concept of substance: they can never be forgotten within a right interpretation of substance. The identification of substance only with matter can never be accepted.
Only the ontological values of substance represented by the form and by the composite substance possess the ontological features “being a this something” and “being separated”. Therefore, the ontological values of substance as form and as a composite substance must always be reckoned with in a correctly interpreted ontology. Neither of these values can be forgotten within an accurate inquiry of ontology. Hence, regardless of whether matter is substance and is correctly interpreted as substance, the values of substance as form and as composite substance must belong, in Aristotle’s view, to any right ontological system whatsoever.
The plurality of values for substance, which I personally advocate, finds confirmation thanks to chapter Metaphysics Zeta 3: Matter, form, and composite substance all represent values for substance, despite the differences which they have as regards their own ontological features.
The uploaded version is the PDF of my Word essay. The published version can be found at the address: https://cis01.central.ucv.ro/analele_universitatii/filosofie/2019/Coperta44_2.pdf

In dialogue and confrontation with Kant, Heidegger discovers elements which allow him to deepen in his understanding of the co-pertinence of Dasein and being. This is a non-transcendental understanding, which arises in the midst of the unending debate with Kant’s transcendental philosophy. Heidegger considered that a transformation had come about in metaphysics of the ὑποκείμενον-οὐσία into the «apophantic subject». This should have reached its culmination with Kant, but in discussion with Kant, Heidegger changed the course, allowing a redefinition of the relationship between subject
and object, identifying thinking with being, thus definitively reaffirming his thesis by which being and Dasein are co-pertinent.

On the basis of a detailed study of the relativization phenomena in the dialects of Sasak and Sumbawa in eastern Indonesia, this paper shows that the two crucial assumptions made by Keenan & Comrie on Western Malayo-Polynesian languages are untenable. That is, the Topic in these languages cannot be reinterpreted as Subject and that Austronesian non-Actor focus constructions cannot be considered passive. Both Sasak and Sumbawa, just like Standard Indonesian and other Western Malayo-Polynesian and Formosan languages, have two privileged but distinct grammatical relations Topic and Subject, and the fact that the Topic is most accessible to relativi-zation in these languages falsifies Comrie & Keenan’s claim that “in absolute terms Subjects are the most relativizable of NP’s ” (Comrie & Keenan 1979:653). The pronoun-retention strategy in Sasak and Sumbawa also falsifies their other universal: “All RC strategies must operate on a continuous segment of the AH” (p.661). The paper concludes...

Other things being equal, grammatical subject is coded as the theme of the clause. In marked cases, however, other non-subject arguments and prepositional phrases may appear as the theme due to some processes, including pre-posing. Accordingly, the goals of the present study are threefold. First, it aims at investigating the information status of grammatical subject as the unmarked theme of the clause. Secondly, it intends to find the marked themes in the non-canonical constructions, including inversion, topicalization, passivization, and scrambling. Preposing as a cover terms includes all these processes. Accordingly, this study is set out to examine information status, syntactic category, and grammatical function of preposed constituents (marked themes). The degree of matching between grammatical subject and theme is also investigated. This study is a corpus-based one in which the data are collected from two different corpora: a movie (Separation by Farhadi) and a football report. The theory of information structure by Prince (1992) revised in Birner (2013) is adopted as theoretical model of the study. Based on this theory, information is classified in terms of discourse and hearer. Accordingly, information status of any constituent can be one of these for cases: discourse old-hearer old, discourse old-hearer new, discourse new-hearer old, and discourse new-hearer new. This classification is applied to the collected themes (both marked and unmarked) of both corpora. Halliday (2004) is another theoretical basis of this study. Different types of themes are taken from Halliday(2004) to be analyzed in terms of information status. The focus in this study is on topical themes (not interpersonal or textual themes). The target themes were, then, coded based on the theoretical model and they were analyzed by SPSS (version 23). In terms of syntactic markedness, the results indicated that in football report, there were more numbers of marked

En este texto se examina la irrupción en el concierto de la vanguardia de la poesía ecua-toriana y latinoamericana de la década del 30 del siglo XX de un jovencísimo Dávila An-drade, con un poema cuya madurez y audacia no deja de asombrar a propios y extraños hasta la fecha; también el impacta que su temprano y lúcido ejercicio poético produjo en el medio social y cultural de su ciudad de origen, Cuenca, así como su condición en tanto un sujeto que siempre supo moverse en lo que el autor del artículo, citando a Eugenio Montale, define entre "el poeta-sujeto y el sujeto empírico" .

Este artículo es resultado de la investigación dle-033-99, patrocinada por upn-ciup. Trata de la relación entre el sujeto, la ética y la formación desde la perspectiva dialógica de Bajtín. Por un lado, plantea que el sujeto es un ser dialógico abierto e inconcluso, situado éticamente en relación con el otro y la cultura. Por otro lado, reconoce que la educación es un acto ético responsable; este acto se sitúa en el horizonte del sentido. Al final, propone varias conclusiones: a) la educación es un proceso ético que debe promover la comprensión dentro de los márgenes de la diversidad; b) debe atender a la disputa ideológica y a la heteroglosia social; c) debe contribuir a la formación de sujetos singulares y responsables. This paper is the research result of project dle-033-99, sponsored by upn-ciup. It deals with the relationship between the subject, ethics and training from Bakhtin's dialogic principle. On the one hand, it states that the subject is a dialogic, open and unfinis...

For twenty-five years, interlanguage researchers have accepted an early period of topic prominence in the language of a native speaker of Hmong learning English (Huebner 1983). The study was based on Li and Thompson's Typology of Subject-Prominent and Topic Prominent language types. Since Huebner only examined properties of topic prominent languages without also looking for evidence of subject, I revisit the study and show evidence for subjecthood from grammatical relations, semantic functions, and properties of behavior and control. An investigation of one of the properties, namely that topics control co-referential constituent deletion, suggests instead evidence for subject in serial verb constructions. After finding evidence for at least three properties of subject as a basic subject-predicate construction in the interlanguage, I propose an alternative analysis that the learner’s early interlanguage must be re-classified as both subject and topic prominent.

The aim and purpose of education in Islam is among others to form a cohesive Muslim personal in the development of spiritual, physical, emotional, intellectual and social. It is not only produced good citizens but also covers the formation of a complete human capital in terms of religious and worldly life. In addition, the education that is based on the teachings of Islam also aimed at producing righteous human that can meet the needs of the world and life in the hereafter. The main focus of this article is about the history and development of ...

This paper states that modern education and utopian discourse share one common trait, that of being structurally founded on the promise of human betterment. The changing relations between concepts of education and utopianism will be developed through conceptual analysis of the dynamics of the promise in their interweaving process. This shall be discussed through three main topics. The first is the appropriation of space in early modern education (sixteenth century onward), with particular emphasis on the influence of print technology on framing a new conception of educational spaces and practices. Second, the promise of the idea of progress in the Enlightenment period, which will become the further technological promise of a society-to-come, no longer spatially but temporally presented. Finally, the promise of autonomy through and against the modern subject, in which such autonomy is presented like the end of the journey through education, supposed that there is an end to such a journey. The key frame uniting the three topics is that utopian discourse journeying towards a normative conception of human society, as well as modern educational schemes journeying towards a normative conception of adulthood, are limited insofar as their respective promises, which are more impatient than the slow project of creation, more than often outruns it. The paper thus inquires whether or not there is a way to uphold the creative and imaginative possibilities of utopia in education, by acknowledging the pervasive effects of the promise on the social imaginary.

Computer Mediated Communication (CMC) is proliferating like
anything in our lives. Communication theorists have been
exploring its various dimensions; however, CMC grammar
appears to be a less attempted area. The concept of CMC grammar
seems to be an emerging phenomenon in mediatedcommunication. To explore this phenomenon, the present study
sets out to investigate the identified forms of CMC grammar of
students at graduate level in Pakistan. A sample of 50 BS students
was chosen to address the core research questions. The data was
collected primarily from the verbal postings of the participants
from facebook walls of selected students. To avoid superficiality,
the study was backed by imperial findings and factual details. The
study reveals that English Grammar is subject to reduction and
simplification in computer mediated-communication. The
elements of reduction and simplification can be characterised by
subject omission, copula deletion and absence of auxiliaries in
progressive and interrogative situation. These features are so
widespread that they are increasingly getting stable and intelligible
across the board. The study speculates that ever- increasing
proliferation of these features signposts a unique grammar which
is the central investigation of this study.

Resumo:
Entendo que as obras de vestir de Hélio Oiticica e de Lygia Clark abordam a inserção consciente do corpo no espaço real através dos atos de experimentações individuais ou coletivos, tendo o objeto-roupa como o elemento propositor junto ao sujeito e, deste em relação ao meio ativo, espaço de vivência coletiva e efêmera. 
Abstract:
I understand that the wearing works from Hélio Oiticica and Lygia Clark approach the conscious insertion of the body into the real space, through individual or collective acts of experimentations, having the clothing-object as the proposer element along the subject and, from this in relation to the active environment, collective and transient living space.

In this article I intend to highlight how the relationship between psychic subject and spiritual subject is fundamental for the understanding of intersubjectivity and the life world (Lebenswelt). In Ideas II, Husserl explains how, from the self, subject and object are constituted in the world: nature, soul and spirit. These three strata of the being are known from the theoretical attitude and the spiritual attitude and, in the process, the self is explicit. In a theoretical attitude we have nature's constitution, for which the body (Körper / Leib) is fundamental. Then the constitution of objects of animic nature, human or animal, including self-perception. Assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and beside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine, it is the moment of empathy (Einfühlung). The world constituted from a nat...

Abstract This paper states that modern education and utopian discourse share one common trait, that of being structurally founded on the promise of human betterment. The changing relations between concepts of education and utopianism will be developed through conceptual analysis of the dynamics of the promise in their interweaving process. This shall be discussed through three main topics. The first is the appropriation of space in early modern education (sixteenth century onward), with particular emphasis on the influence of print technology on framing a new conception of educational spaces and practices. Second, the promise of the idea of progress in the Enlightenment period, which will become the further technological promise of a society-to-come, no longer spatially but temporally presented. Finally, the promise of autonomy through and against the modern subject, in which such autonomy is presented like the end of the journey through education, supposed that there is an end to such a journey. The key frame uniting the three topics is that utopian discourse journeying towards a normative conception of human society, as well as modern educational schemes journeying towards a normative conception of adulthood, are limited insofar as their respective promises, which are more impatient than the slow project of creation, more than often outruns it. The paper thus inquires whether or not there is a way to uphold the creative and imaginative possibilities of utopia in education, by acknowledging the pervasive effects of the promise on the social imaginary.

The subject of the article is the project approach in higher engineering education, the object of the article is higher engineering education in the conditions of the sixth technological way, the purpose of the article is to increase the quality of higher engineering education to the conditions of the sixth technological way; to achieve this goal, the following tasks are solved: studying the specifics of project engineering higher education; developing the methodology of project engineering higher education; performing a comparative analysis of the methodologies of project and subject engineering higher education; analysis of the risks of using the project approach in engineering higher education; description of the methodology for implementing an educational engineering project by students; in the article, the research methods are system analysis, comparative analysis, synthesis, forecasting theory, expert methods; the scientific novelty of the article is related to the development of the methodology of project engineering higher education in universities.