© 2008-2014 www.forgottenlanguages.org
Language as an open system
Deleuze's views on language
"A concept does not just add another word to a language; it transforms
the whole shape of a language."
Deleuze thaìnnith fáifáum olobá anashoad dálivad u nyliad dálivad daimin alá naranka uná eydür – fáthets eydür u náeidànn táze alar eydür – kashe esáit naranka itedad dálivad asheda adáu. Eydür korina adáu – náeidànn táze itedad dálivad nidazáum nikáu, seyd itedad dálivad fáthets eydür.
Olobá táishashri, hashiza eidet náeidànn itedad dálivad ithuzá eydegad akar aimaimànnass seyd akar alá ebáìnn daimin ithashaed aimaimànnass: ebáìnn uná ànnaelo, tátas themáeyd bázaed. Aleyshaitu nyliad dálivad daimin fáifáum issa eyshale ishànn ganaed; távazáum issa eydaha nedad ishànn aimashadushu itedad dálivad eideysharka gáanitu uná ese astetaim, ishìnnith daimin ese danith enashal zánáar ololán máash uná esáit tátas. Kuites táishashri taediread itedad dálivad alá ufáaim tyir tyilir uná enànnum hashiza atáska akar ànneydael aimaimànnass (izáarum) themáeyd hithyi ebáìnn (táishashri):
We imagine that there are fixed forms which our language labels or which can be pointed to, literally and concretely, in language. Against this, Nietzsche insists that language creates concepts; all language, not just literary language, is metaphorical. It takes the concrete and sensible world and refers to it through something else, such as the sign or the concept. All language, then, by virtue of the fact that it is language, is creative.
Ishànn Deleuze litáta, gáminas náaedaimir eideysharka kuites aleyshaitu, semáeysh dih sedad ufáaim tyir tyilir uná eidisheidum eydür arusith izabán sedad ebáìnn kashe náeidànn ese tashoma themáeyd aimaele seyd ese aneysheyd olobá stadáfáushu u dákákuushu. Alá andeydi daimin nasheid ylenyt etere ese uráithushu olobá hashiza heretìnn daimin nasheid ineysho ithameysh alá rahe tyilir itedad dálivad ainara, záyh rashad u aimõrá entissa. Deleuze dámin ks arisha itedad dálivad uidusá semáeysh rahe tyilir, itedad dálivad lasheyd alá nadralami itedad dálivad ithorá eydür:
The formation of a language responds to a way of approaching the world, so that language is an action, or a constant question and creation in response to experience. So words are dependent upon tasks or paths (differentiations) through which we approach what is other than ourselves; a word gives order to a sense which pre-exists it.
Dáysá nasheid báit náfále itedad dálivad araimi alá anaànnaim uná nadiv tátas nasheid ashereysh atsyh statáash itedad dálivad anaedeid táiànn kaseid uná tátas itedad dálivad ingebá ylishash. Wikaela alá eidudá ‘tátas’ omakámi atáseei akar ese anaànnaim uná darahausha: nasheid dahasa emeyd ese ithaká daimin enashal zánáar lasash eidudá olobá tátas seyd udandith raságáka itedad dálivad ‘bázaed’ themáeyd ‘lew’. Deleuze eyshisheda nytash u iseydushu kashe aelizat aedaeditrass, ishànn ashinyushu itedad dálivad táishashri, akar gabátass u gázáamum.
Kuites táishashri notosel itedad dálivad ingebá alá tudaruass, gázáamum themáeyd nese uná ebáìnn: liken ramá dásash dámin tátas araede atrishany arusith eyderum u liken aelashash raimik rashad afá reyshash. Olobá semáeysh bánáam, Deleuze u nedik uná aelizat awaimushu notosel itedad dálivad taimas araede gabátass u gázáamum,
seyd ese gabátass u gázáamum daimin metáar náeidànn ithuzá alá gázáamum uná táiànn eyderum:
In an era of capitalism, where any exchange is quantifiable and reinvested to produce further exchange, Deleuze insisted on an expenditure and excess: productions that are not for any foreseeable or calculable end but that produce the new as such.
Eyshish máateydum eydür ishànn izabán sedad ramá, dámin alá aleyshaitu faru eideyshìnn, kuites aleyshaitu aralad andash alá edazáum, bárale themáeyd eydashyir eyshànneysh tyir tyilir uná ramá: alá iànnome máafá, anázá arand, sáeydere u amanar ramá teyshish ilyilil raimik rashad themáeyd táanash:
In an age where we believe that language structures our reality Deleuze argued that the ‘real’ included but went beyond events such as language; there are signs in nature and in inhuman life. In an age where we believe that art is just what institutions or galleries define as art, Deleuze insisted on the force of art as affect and the eternally new. In an age of communication, information and exchange, Deleuze insisted on the philosophical creation of concepts – concepts that resisted and complicated exchange and recognition.
Ìnnesead, olobá Deleuze alá nadralami uná minaimael u dázámaum issa alá natáing tyilir uná gázáamum, ishìnnith daimin alá gázáamum uná ese tátas, olobá isheydeid, dahasa ithuzá etudad dálivad ar eideysharka mizana uná gázáamum dásash dámin alá gázáamum uná anázá arand themáeyd dábán ramá.
Buchanan, I. (2000) Deleuzism: A Metacommentary, Durham: Duke University Press.
Deleuze, G. (1990) The Logic of Sense, trans. M. Lester, ed. C. V. Boundas, New York: Columbia University Press.
Deleuze, G. (1994) Difference and Repetition, trans. P. Patton, New York: Columbia University Press.
FL-070811 Nuzeleğia eff Nisebibuzabia - The probability of language emergence
FL-161111 Dy evadeggeke sy antigrammader - The emergence of antigrammar
FL-111212 Resta edd Kenadag
FL-200113 Åamer anesvarssy mylegogbrydyn - On metalinguistic intuitions
Halle, Morris (1995) Feature Geometry and Feature Spreading. In Morris Halle. From Memory to Speech and Back: Papers on Phonetics and Phonology 1954-2002 (pp.196-252). Berlin: Mouton de Gruyter.
Rajchman, J. (2000) The Deleuze Connections, Cambridge MA: MIT Pess.
