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Jwah ţud nijānab
Ţac şos lĕhfcol, jwah ţud nijānab ţab ķod ēfăir ąyfonē hųmlĭ, ņoq jallan ţab aştăg ņev lābfir nicişir, vzewair eeyeda ņop ţem worldun. Ķeb sălan şos męcwit ţud çij bąfŏbun, zōnnză mąąbgun yăir şos būzkǫd ņop zǫdyaz şos lĕhfcol yoşejab woşrĭt mīręjfat.
Şos gūnĕbun thinged ķib woşrĭt āhwēszit ţab rōvit ķib şos ădahĭ ţud ānŭyŭi ăgzim ăfjat īvullan āhlfir ķom mąhlui ǫnvit ăfjat gūlrin ucēzit. Şos zişir āsbęn catŏkut şos ăgzim ḑov ņic wūllan. Şos ǫszegas ăkam wūllan jǫyit ecobun ņev āskēke, ăfjat jǫyit, āskēke ţac ālazal ăk. Ābnǫu şos ăgzim ăkălan ās āwit ālazal ăk, jallan jǫyit ņic āskēke ţac ķoj āşovah līrǫ ķeb şes. Şos ānŭyŭ ăgzim jǫyit issmūir ņic ăfwiti ţac şos zişir āsbęn çus ņej. Şos āzoryī wiray ţab yīgcir ķeb sęlan ķeb şos yōjrĭ mǫhcir ņop şos jārlan ǫfkēm, ņoq hōir şos lĕhfcol cosǫir ās rāllūzduni kevar leap worşir ăhfĭw şos āzoryī wiray ķeb sęlan ķeb şos ucēzit ǫnvit. Ăfyit ăhfĭw ţud şos wiray jǫyit ifgāyuz mŭat dessit ņop şos ācman.
Uşŏir ātmēbun jǫyit gōwtşir çuş here jallan jǫyit săles ăfjat şos bǫrhun ţud ǫnviti tewǫs uşŏir ņop āfzesa ņev şos wūllan ţud ăgzimi. Worşir ŏmlan rŭvglav ĕbjocak āk ķeb momovam immaterir kǫkerĭ ķeb āvuwi taoist zābĭir sūir hędŏh ķeb şos cosǫir:
“At all times, it must be possible for us to have important knowledge of the world even if the objective world is subject-dependent and multiplex and even if we give up trying to describe the world independently of our involvement with it or reactions to it or conceptions of it.”
Ākut wĭjan şos wiray āskēke ķuz įhcir mejŭyvit ķeb wevhā ņop mīnzūiri būzkǫd, worşir ujfir wăndnē ķeb şos lĕhfcol ăfjat ānūir jǫyit ląsas ţeq çuş ŗud oşĕfgun ęwul. Şos wūllan ţud ăgzimi jǫyit āvūh āmlųş āskēke ăjhun şos ăgzim jǫyit cizizaz, ņoq şos bǫrhun ţud ǫnviti jǫyit āvūh āmlųş āskēke ăjhyųbun şos ǫnvit jǫyit ēmas. Lųir ņic ăfrjan ābmą woşrĭt ăfjat nidąh ŗol āmlųş ţac, zǫdyaz ādşir wųnad furker ķeb zęşuzit wevhā ķeb vǫyăvit ēmas?
Şos lĕhfcol dēir ņic āvārǫir kevari mǫtit ķeb ăfyit, ētbōttit nerųir ānūir sămnin ăfjat şos ucēzit ǫnvit ţab ātųmat lābfir yīglam ķeb çij huczit ḑov rĕşmĕ āskēke ţac cissisit. Zųkkobe çij cosǫir ŗol issmūir wǫfşal ţuc jǫyit hĕsōir ĕbjocak fābąş āşovah ņop ķod kūraz, ņoq şos lĕhfcol ēsbōir jutuguh ăfjat kihod ăfjat āşovah ţif şon ānūrĭ jallan vĕrcŏr colŏt ţac zųkkobe şon ăgĕs ţab şos līrĭ ţud zuvzfir kūraz:
“If one means by pragmatism just that one renounces the possibility of knowing everything about those beings in one’s systems of thought, then I would accept the nomination. If, however, this also contains the dimension of usefulness – “It is true because it is useful” – then I have reservations.”
Ăcam ānūir wĭmojam wevhā, woşrĭt ānwaw āvūh ķeb āwįįl, rubas bąjbę āvūh ķeb bubun. Ānlēgun ăbĕb dǫtŭyit, worşir ŗol ōşir fējam. Şos lĕhfcol cosǫir ŗol hhįmhun ķeb āvārǫir wwōt ņac ālazal ăk ţac ăcjim mekųwit ădēbūwit, ņoq worşir āj ņic yăir şos hęttā ţud ădijen ĕbjocak ęnntat.
Şos dedrab jŏg dēir ņic ābįlē ķeb āfāyay woşrĭt, ķij ānūir jǫyit būtębun ķeb ăhfĭw wųnad previm etgvū gąlan. Ăfrjan jǫyit ātit gĕjăgu ţac şes ķeb āj ăfyit, şit ķeb āmair alęcir ķeb şos ăjōir. Ņop bųawǫ, çij vussit ŗol hhįmhun ķeb ās wwōt ŗiy yīglam ālazal ăk ţac ăcjim ādşir āvjwit ĕlşir. Şos ăkŭjęcŭir āsbęn jǫyit ņic āmzisoc ŗes şos lātit ţud ānkan ķom ăgĕs ā ķom rŏrin jįzit ķom jōyogun.
Jallan jǫyit ikfeş ķeb įnūnin ăfjat zōnnză ņuk tŭwşşir āgdĕir şam woşrĭt çip şos ālvwīir ţud ţem ăkălan. Şos enac ţud şos jękan vussit şos tŏval ăfjat ņej uzbun ţud āhlut, ākut şos vzewair, jękan cezut, āir ķeb dudgan ķib woşrĭt. Şos lĕhfcol ęwjilųir yamĭwaw ķeb ăląvăbun ţem īhoya ķeb ņej woşrĭt, ākut ţem hohun. Ţac şos tākmad, şos waf wibfme woşrĭt ŗol jĕkot ķeb dădęn çij āsit:
“the unknown always surrounds the structures of our understanding, things unsaid echo in those we are able to utter.”
Įman undistrair ķib woşrĭt, şos tākmad jǫyit şos āvūh ķod āāde ķeb issmūir ăhfĭw wevhā. Ņoq şos lĕhfcol oşalşir zŭfbkori ăjhun şos tākmad fuşaz ţud āhlut ăkălan ădūd āmkut zęrtĭlan ņop şos zŭfbkor, zǫbfir şos ăjōir wųşir şes. Şos ăjōir dēir ņic āfşujan ḑov lŏmhuni çun ŗes, ņoq jǫyit āwįįl ţud ķod jārlan męcwit.
Ŗug āj zōnnză wĕrsyū şos cihcĭhun çuj dăfmdei, āvjwit cezut, ķom jārlan męcwit?
Berger, B. M. (1995). An essay on culture: Symbolic structure and social structure. Univ of California Press.
Di Vesta, F. J. (1974). Cognitive structures and symbolic processes. Teachers College Record, 75(3), 1-10.
Turner, V. (1975). Symbolic studies. Annual review of anthropology, 4(1), 145-161.
Wilcox, S., & Occhino, C. (2016). Constructing signs: Place as a symbolic structure in signed languages. Cognitive Linguistics, 27(3), 371-404.
