Speech Act Theory has proved useful for classifying utterances, because of its seemingly universal application; on the other hand, legal theorists are interested in speech acts for several reasons, the most important being the fact that the theory helps to explain how the law uses language. In legal language there is a large number of speech acts, and most of them fall under the category of performatives: these do not report about doing something, their utterance actually constitutes performing an action. (...) Because performatives are actions, they cannot be considered to be either true or false but only “felicitous” or “infelicitous". Laws could be considered as types of speech acts, as well as contracts and wills. We can say that in, a very general way, speech act theory is helpful because it permits us to understand legal events from a new perspective: in this paper my attempt is to show that a difference exists between "doing something with words" and "doing something legal with words", and that doing something in speaking in the common language is different from doing it in speaking the legal discourse, since in the legal domain we do not speak to do speech acts, but to carry out legal acts. (shrink)

The purpose of this paper is to explicit the possible extension of Speech Act theory to the analysis of sublanguages or Languages for Special Purposes , and to show in particular its relevance to the subset known as English for Special Purposes . I will primarily introduce an outline of LSP-ESP and of the Speech Act theory: then, through a survey on relevant literature, the modalities whereby Speech Acts could be made useful for English for Specific Purposes and, in so (...) doing, I will attempt to make their applicability to ESP explicit and theory-informed, in order to reach a synthesis. (shrink)

Conference held June 1990 under the auspices of the Israel Academy of Sciences and Humanities and the Hebrew University of Jerusalem.

Vater, Sohn und Heiliger Geist — «diese drei Personen sind der eine Gott und nicht drei Götter... und ist alles eins, wo nicht der Gegensatz der Beziehungen begegnet», heißt es im Glaubensbekenntnis des Konzils von Florenz 1. «Dieses fundamentale Prinzip der Trinitätstheologie wurde zuerst, wie es scheint, von Anselm von Canterbury, De processione Spiritus Sancti c. 1 ausgeführt», wie die gelehrten Herausgeber anmerken. In der Erstausgabe des Denzinger-Enchiridion wurde in Anmerkung auf die Conciliorum collectio..., tom. I des P. J. Hardouin (...) S. J. hingewiesen: «die lateinischen und griechischen Theologen betonen: relatio... multiplicat personas in divinis» und im Nachsatz Anselm erwähnt. Diese Anmerkung entspricht besser dem kritischen Befund einer historischen Analyse, die zu leisten ist. (shrink)

Anagrams and syllabic wordplay of the kind championed by Frederick Ahl in his Metaformations have not always been favourably received by scholars of Latin poetry; I would hesitate to propose the following instance, were it not for the fact that its occurrence seems peculiarly apposite to the context in which it appears. That Roman poets were prepared to use such techniques to enhance the presentation of an argument by exemplifying its operation at a verbal level is demonstrated by the famous (...) passage of Lucretius in which the poet seeks to illustrate the tendency of semina … ardoris to create fire in wood by the literal presence of elements from the word for ‘fires’ in that denoting wood. A similar conception may underlie the association insinuated by the love elegists between amor and mors, suggesting that death is somehow ‘written into’ love: so Propertius declares laus in amore mori, while Tibullus appears to point to the lurking presence of death in the pursuit of love in the lines interea, dum fata sinunt, iungamus amores: | iam ueniet tenebris Mors adoperta caput – so swift and unexpected is death's approach that it is already present in aMOReS in the preceding line. Ovid's awareness of the poetic potential of this kind of play is fully exhibited in his celebrated account of Echo and Narcissus in Metamorphoses 3, where the subject matter gives the poet ample scope to exploit the humorous and pathetic possibilities afforded by Echo's fragmented repetitions of the frustrated entreaties of her beloved. (shrink)

Taubes, Badiou, Agamben, Žižek, Reinhard, and Santner have found in the Apostle Paul's emphasis on neighbor-love a positive paradigm for politics. By thoroughly reexamining Pauline eschatology, L. L. Welborn suggests that neighbor-love depends upon an orientation toward the messianic event, which Paul describes as the "now time" and which he imagines as "awakening." Welborn compares the Pauline dialectic of awakening to attempts by Hellenistic philosophers to rouse their contemporaries from moral lethargy and to the Marxist idea of class consciousness, emphasizing (...) the apostle's radical spirit and moral relevance. (shrink)

Bruno Bernardi ouvre cet imposant recueil en dégageant la difficulté inhérente à son titre : peut-on trouver dans l’œuvre de Rousseau une philosophie? Les actes du colloque sur Rousseau ayant eu lieu en juin 2012 à l’ENS de Lyon manifestent un vrai renouvellement des lectures de l’œuvre du Genevois. Dans une histoire séquencée dont l’utilité pour les jeunes chercheurs justifierait à elle seule l’existence de cet ouvrage, B. Bernardi rappelle les grands jalons de la critique du xxe siècle. Le...

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