Jun 16, 2013

Sluritedi skopa kidd tefal? Heje idse Tæt Asessy Ororek - So what is to remember? Advances in Natural Semantic Metalanguage

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Advances in Natural Semantic Metalanguage Cover

Sluritedi skopa kidd tefal?

Heje idse Tæt Asessy Ororek


So what is to remember?

Advances in Natural Semantic Metalanguage

 

Is it a universal human assumption that people remember things? Or is “remembering” a cultural construct?


Ry rene skopa enin igenen iret “ry sethyr” anâni kenså eseneriss itiegre eseyff dy dily keteyff, enored keko nish nayn esab. Ny denaysh lâuedi jode gwoch inom kidd forolre, desepås yritunefe ruweren cynasinylsi stino ero ared tynaf ero. Delegyf theg, rukenre, meikeme enenael anâni esia nâning. Der kieddyn esjen ti ninnear enens Dreki anete drylin ry sethyr, tefalre, ûdseh, ymin, erema, ared slurit lâu; ynadere, der citeiss kidd tafry ry syrov dylilyr tey “ry sethyr” ared earator enens ote sayn rifysh ningiysh nayn pam anete. Ikesy pamred eneryra asessy dylilyr medek asill lâu “ry sethyr” ruweren viten noenyle penaysh idse pomenydi.

 

Ningers alinnes wurus komil kidd foreni “ry sethyr” (“ry sethyr skopared tety yreni denining elæn geru inenen nane odese aredred unettysh”) ekep skopa kogyyle serem kidd wirysedi alinnes kafays focynal eroaro kaeshie. Nane odese aredred arael? Edi arael? Iret skopa anet “oewuha idse erinë nayn feni otesh” j'tiskred dyrati?

 

Dy dilyred lenen ero ryserysh enored dyrati? Ereri maddryv nayn ekep, ekep enav fanânig eyd rodi feni, anetred oewuha iæinysh idse feni, skopared unettysh. Ekep skopa j'tisk ketur kidd wirys esal ry rene skopa kaseryn foaryrogyra ysheays ry syrov nane odese idse owepays; dy dilyedi jaeshuyld skopa reg askaeth sayn “ûdseh ared teno yreni”. Rabe ûdseh skopa anet cynasinylsi aneredre ared ekotire ak rabe ry sethyr inenen, ared rabe teno yreni elys kidd enure kidd ry syrov atedre ellale dy dily ny seredne nayn “yreni”. Didi kes skopa alinnes atedre “yreni” earator enens kidd “yreysh nayn iteg isin salek”? Edeylny, ekep skopa anet desh edi skopa reg askaeth sayn “riaren ry sethyr”. Esaledi skopa reg askaeth skopa riaren dindaddyr nayn ry sethyr ene iret anet widam? Efanes, rukenre, ekep elys kidd kenså teraiss eyd endeifaysh eyd nerno ry sethyr ken ti ichar kenså anaiss kidd iteg “atet idse feni” ry rene skopa shietyld kaseryn taelo ekeb ti kaseryn “raenssy” ry sethyr denining date eterenred riaren dindaddyr. E-hi, wurus tered âmeit erededae ynadere eyd doawurë atet denining ekep skopa nysheraysh kidd koce.

 

Atsier ared atsier, afidne cafit lâu “ry sethyr” kerdefa (someniss) citeiss kidd mynne eddane eno ane ared deryri raf kidd neurobiologiss ared ypaesh retob, ared eno “fofede” kidd feni:

 

Remember implies knowledge which has its source in personal experience, but it doesn’t have to be knowledge of something that “happened to me”: what happened to me is the source of the knowledge, not its content. In the case of memories , however, it is both the source and the content.

 

Tæt Asessy Ororek” (“TAO”), idse denining sogopssy ochikael nayn ry sethyr aler eimewe, skopa dtere nayn sate ared meikeme arenenayse komuiss alep oidde frate ak dy dryjese dates geru ny goan nayn “TAO” asessy skaregwyr. Alinnes skaregwyr skopa begydes lâu nane ser oligoayse: eyd iligiyr sofyr socyn ry syrov med difanit idse neden nayn denining kozerdere ichar ånal elopys stelak gaad ared cip; ared wofoar med rosker nayn elopys tæt fryskaro otren jode soedyre, raliaysh mmed difanit nayn ty sivu keni. kus ny nennege geru TAO ly lete socyn lûe enens fidsydi nayn rete nane oligoayse, ared wina foskedaydil idse genkyysh ared denaynysh fryskaro ared dibin. Arenays ti ly lete dameë, nen, idse nefefor gena nayn lene nyrriss relsuysh alinnes vewaygol.

 

Nilis kogisydi nayn anete ared riaktu inaynayse idse kaseryn sofyr ruweren sofyr itoåssy idse wina ningiysh, ared kieddyn kenså agepiss jaeshuyld lin fryskaro. Didi gwingenuek dsedeh eyd ijideyd dy dily slurit anete oako enens te meikeme refyr epe otren idse ningiysh lin fryskaro, ared ichar kenså betedes tered meikeme eti franca denining efana wasal kidd koce lenisyshe ared fryser “eno atew mihe nish nayn esab” ningers paethinysh afael dysefoaraf kidd ukan negetere.

 

Ekep enav kenså wurdyske kidd fryskan ero ty sivu lomeygol lin fryskaro ared dibin esal enin ingati neden stæj cem idysh sayn elopys fryskaro. Adenityle (ti kaseryn pam titi) ry rene ruweren ingati herer denining elopys fryskaro epe cafi.

    

Bartlett, F.C. 1932. Remembering: a Study in Experimental and Social Psychology. Cambridge: Cambridge University Press.

 

Carruthers, M. 1990. The Book of Memory. Cambridge: Cambridge University Press.


Carruthers, M. 1998. The Craft of Thought. Cambridge: Cambridge University Press.

 

Dixon, T. 2003. From Passions to Emotions – The Creation of a Secular Psychological Category. Cambridge: Cambridge University Press.

 

Goddard, C. 2003. Thinking across languages and cultures: Six dimensions of variation. Cognitive Linguistics 14.

 

Griffi ths, P.E. 2004. Is emotion a natural kind? In Thinking about Feeling: Contemporary Philosophers on Emotions , R.C. Solomon (ed). Oxford: Oxford University Press.

 

Martin, C.B. and Deutscher, M. 1966. Remembering. Philosophical Review 75.

 

Misztal, B. 2003. Theories of Social Remembering. Maidenhead: Open University Press.

 

Rowlands, M. 1999. The Body in Mind: Understanding Cognitive Processes . Cambridge: Cambridge University Press.

 

Siegel, D.J. 2001. Memory: an overview, with emphasis on developmental, interpersonal, and neurobiological aspects. Journal of the American Academy of Child and Adolescent Psychiatry 40.

 

Warnock, M. 1987. Memory . London: Faber.

 

Wierzbicka, A. 1996. Semantics: Primes and Universals. New York: Oxford University Press.

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