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Academic disciplines have varied attitudes towards the use of pronominal resources in both written and spoken genres. But most of the studies that seek to reveal these disciplinary peculiarities are largely grounded on written texts. In recent times, however, studies have been conducted using spoken texts such as university lecture, which is regarded the key classroom genre, to support this kind of scholarship. These studies either focus on disciplinary or intercultural variations in the use of pronominal resources. The studies on disciplinary variation are largely from individual disciplines to reveal such disciplines’ attitudes towards the use of personal pronouns particularly I, we and you (tri-PP). While these studies provide sufficient evidence about the use of these pronouns in academic lectures within individual disciplines, little is known about their use across disciplinary supercommunities (DSs): Humanity (HS), Social (SS) and Natural (NS) Sciences. Thus, this corpus-based study investigated the use of the tri-PP in academic lectures from Ghanaian public universities to ascertain how the norms, conventions, and epistemologies of the broad disciplinary classifications influence their use. Antconc, a corpus analysis software, was used to search for the occurrences of the tri-PP and their variants across the three subcorpora. The comparisons relied on frequency counts of the tri-PP nominalized per 10, 000 words (ptw), given that the subcorpora from the three DSs had different sizes. The frequency counts were supported by log-likelihood tests to establish significant differences across the DSs. The study found that, in total, NS employed more use of the tri-PP than HS and SS, suggesting a high pronominal density in NS’s lectures. Furthermore, I, we and you were more frequent in NS lectures than in HS and SS lectures. This indicates that NS lectures have a high degree of lecturer visibility and lecturer-student interaction more than the HS and SS ones. The findings suggest a change in attitude of the DSs towards discourse-internal interaction, engagement and voice. The study has implications for the scholarship on the pragmatics of personal pronouns, disciplinary variation and interaction in discourse.

En arqueológia es común encontrar conjuntos de objetos en variadas posiciones, y procedentes de diferentes actividades. Ahora bien, la arqueosemiótica tiene un especial interés por los objetos, los cuales se han analizado de distintas formas, a la vez como objetos aislados y en contexto. Sin embargo, las actividades humanas evidenciadas por las excavaciones revelan un nivel de significación que muchas veces se da por sentado o bien escapa a las reflexiones. Este estudio pretende señalar la importancia de las relaciones de significación entre objetos que poseen sus propias expresiones y contenidos. La intención es avanzar en el entendimiento de estas relaciones, principalmente en situaciones donde dos o más objetos (con significados individuales) son la expresión de otra magnitud, permaneciendo sin embargo en el campo de estudio de los objetos; es decir, el estudio de las relaciones solidarias de objetos como un macro-objeto.

This paper examines graphemic and lexical borrowings in Twi for Academic Purposes (TAP). Textbooks written in Asante Twi by some renowned scholars in the language constituted the dataset for this study. The textbooks were read and all instances of anglicisms or English features borrowed into Twi were collected. The borrowed-features were identified by drawing on our native speaker and scholarly competencies. The dataset was analyzed by drawing on Clyne’s (1977) Borrowing Typology and Haugen’s (1950) Borrowability Scale. Three key findings emerged from the analysis. First, the study yielded that in TAP two letters (, and ) are borrowed towards empowering Asante Twi to enable it to account for words that contain these letters. Second, at the lexical level, it was found that the borrowed words were either integrated or adapted into Asante Twi linguistic environment. The final point was that all the lexical items realized were nominals affirming the primacy of noun on borrowability scales. The findings have implications for developing Ghanaian languages for academic purposes.

Conservation of historic cities is limited in many countries to valorization and safeguarding which is performed utilizing several types of interventions. Many countries aware of the importance of their heritage in the development of human life, are currently concerned with their inhabitants’ participatory role in conservation. The historic cities in Algeria are not immune to this fact. Nowadays, particular attention is paid to the quality of life in historic Algerian cities which are in continuous transformation. It has become an urgent issue to inquire into the state of these medinas. The aim of this article is to design an analysis grid of habitability for these historical cities in order to interpret the quality of life, as well as the understanding of the man-made quest for ideal livability. The adopted methodology is divided into two parts: first, making the grid and second, its projection and analysis. Application of the grid requires very diverse data and a field of study. For this purpose, several tools were mobilized: a questionnaire survey, field measurements and direct diagnosis. For a positive outcome to the research, fieldwork is essential. This is the case study of the Medina of Mostaganem.

Terminology is strengthening its foundations as a sub-discipline through reflections on its principles and methodologies by entrenching the study of its principal object, to wit the term (Boulanger et L'Homme 1991). Thus, a constellation of theories and innovative methods have been suggested by contributors such as Temmerman (2000) who opts for a sociocognitive approach by applying the tenets of cognitive semantics to ontologies in the life sciences; Cabré (1998, 2000) who isolates the polyhedric nature of the term; Diki-Kidiri (1999, 2000) whose treatment of the cultural dimensions of the term are especially pertinent to less described languages; and Kageura (1995) whose semantic treatise delineates the boundaries of "conceptology". Collectively, these works apprehend the term contre-jour, in particular as a unit of comprehension in relation to its immediate environment, in contradistinction to its traditional definition which in the classical mould considers a term as contextually stripped of its textual or discursive value. In sequel of recent theoretical trends therefore, this paper represents our initial theoretical attempt to put into relief semasiological and onomasiological approaches to the term/concept association, in order to shed additional light on their possible complementarity with respect to both lexicographical and terminographical definitions of the term.

The article intends to delve deeper into the origins of the Aryan question on the basis of some of the most relevant ancient sources. In particular how it originated more from misunderstandings than certainties. And how, in addition to the terminological debate, the distance between the interlocutors was located in the different connotations that the contenders gave to the same words. In fact, creating mutual overinterpretations and forcing, in the search for a theological, philosophical and terminological balance that would have required a long way - and time - to be defined and shared. [ABSTRACT FROM AUTHOR]

Presence is not just offering, it is also resistance. And to resistin the just struggle of difference, is not first and foremost to oppose, but quite simply to exist. In a close discussion with Emmanuel Lévinas, Maurice Blanchot and Jean-Paul Sartre, this text attempts to take thought to the limits of phenomenality. There is not only the 'present of presence' (as gift), but also the 'resistance of presence' (as simple being-there). To think it is not to presuppose "that there is meaning", according to an a priori of manifestation that is never justified. But at least it is to recognise "that there is meaning in the Il ya", in which we can also continue to speak. It is in this radicality that the essence of our existence is expressed, at the same time as we are cornered by ourselves and yet discover, deep within ourselves or in our own chaos, the strength to exist. [ABSTRACT FROM AUTHOR]

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Plato has often been accused of condemning the world of images, art and artists. But as S. Weil sees it, from the Sophist to the Timaeus, Plato is always contrasting the self-referential art of the sophists with art and beauty understood as metaxu towards the divine. The analogy between the 'divine' art of the Timaeus and artistic creation is thus in line with the fundamental principle of the Trinitarian metaphysics of beauty, from Thomas Aquinas to Balthasar. Where Heidegger sees the origin of the work of art in the impersonal cosmic Being, here beauty and art are expressio of a Good that remains transcendent while revealing itself in a sensible way. The Logos "perfect image" of the Father "fulfils" the Platonic vision of beauty as the revelation of the Good in the world. [ABSTRACT FROM AUTHOR]

The link between phenomenology, metaphysics and praxis, the condition for a new articulation between philosophy and theology. Since 20 years the encyclical Fides et ratio has affirmed necessities and limits of metaphysics in relation to the Christian revelation. This did not satisfy either the believers of a speculative metaphysics or the critics of a metaphysics refused as necessarily «ontotheologic» (Heidegger). Each group claimed that it was either the truth of transcendence or that of immanence that had to be opposed. Abandoning this conflict means to see the difference between Greek metaphysics and Christian event. It allows also to question the limits of a phenomenology which seems to lead to a dualism similar to those of historical metaphysics when it avoids the Hegelian monism. Referring to different examples as in Blondel’s metaphysics «in action», onto-phenomenology of H.U.V. Balthasar or S. Weil’s metaxu theory, the hypothesis of a «metaxology» is outlined. This theory goes beyond the opposition between metaphysics and phenomenology and between theoria and praxis as it presumes that the truth of being has always been the place of an «option» opening to the Word mystery present at the core of reality. [ABSTRACT FROM AUTHOR]