By Robert Wardy
This publication considers the relation among language and idea. Robert Wardy explores this large subject via studying linguistic relativism on the subject of a chinese language translation of Aristotle's different types. He addresses a few key questions, equivalent to, do the fundamental buildings of language form the key inspiration styles of its local audio system? may well philosophy be guided and limited via the language within which it's performed? And does Aristotle live to tell the tale rendition into chinese language intact? Wardy's solutions will fascinate philosophers, Sinologists, classicists, linguists and anthropologists, and make an immense contribution to the scholarly literature.
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Additional info for Aristotle in China: Language, Categories and Translation
Example text
Pp. 268–9. ‘Language is self-referencing. , p. ); and ‘(at least for Confucius) language does not serve primarily to refer to a world of objects’ ( pp. 263–4). Yet Hall and Ames seem to contradict themselves by also appearing to endorse a less iconoclastic semantics, if only in a dismissive aside: ‘the meaningfulness of a proposition (its “locutionary” character, its sense and reference) abstracted from its active and responsive (illocutionary and perlocutionary) force is broadly irrelevant’ (p.
2 (my italics). 62 He insists that, even in languages which neglect to mark categories, words combined into phrases must nevertheless possess ‘une valeur grammaticale’, although this grammatical force will not be apparent in the word taken in isolation. From where does this force come? Humboldt conceives of grammatical categories as deriving from, and perhaps representing, categories in the real world (whether these ontological categories owe more to Aristotelian or to Kantian philosophy is not clear); the derivation is effected by ‘la pensée’, which somehow intervenes between the world and language.
37). , pp. 79, 82. , p. 82. 76 Gernet 1985, p. 240. 78 In the end he chooses – whether consciously or not – to account for cultural clash by replicating Humboldt perfectly, removing the Chinese mind and the Chinese language together from the exclusively Western preserve of rational argument: ‘in the manipulation of the Chinese language, the mental mechanisms and aptitudes that are at work are different from those which have been favoured in the West. ’79 We have now seen how Humboldt’s legacy might very well have rendered certain Sinological schools uniquely receptive to the stimulus of Whorfian relativity and more or less unaffected by the antidote to ‘guidance and constraint’ provided by Quinean and Davidsonian principles of charity.