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Vitéz János Pliniust olvas. A laurentumi villaleírások és a magyar humanizmus kapcsolatához
Johannes Vitéz Reading Pliny: To the Relationship between the descriptions of VILLAS at Laurentum and Hungarian Humanism
The connection between the letters of Pliny the younger – first of all his descriptions of villas – and renaissance architecture is well known. In Hungarian scholarship Rózsa Feuerné tóth pointed out that in describing the palaces of Buda, Visegrád and Esztergom, Bonfini also used Pliny’s terminology. It is, however, strongly questionable that the adoption of the terminology also meant practical connections of construction between Pliny’s accounts and the Hungarian buildings, as the art historian hypothesized.
The paper is meant to provide addenda to this problem with the help of a concrete source, a Pliny codex of János Vitéz, which is annotated throughout in Vitéz’ hand. the focus is on the two most important texts, the description of Pliny’s villa in Laurentum (II.7, V.6), with an intention to explore whether inferences could be made from the paratexts by the high priest’s hand. the unfolding picture suggests a theoretical impact in the first place: apparently, what the Hungarian high priest particularly highly appreciated in the accounts was the formulation of space for the ideal humanist way of life, for absorbed studying. Library, bath, covered corridor, heated room, garden, quiet studies – these captured Vitéz’ attention during reading the text. the villa at Laurentum thus mainly epitomized a space as the venue of the ideal humanist life in Vitéz’ interpretation, serving otium, psychic and intellectual re creation. It is noteworthy that Bonfini lists the same elements – library, covered corridor, bath, garden – in his account of Esztergom castle in connection with János Vitéz, while it is only an unanswered question based on this source and our current knowledge of the Esztergom residence whether the Pliny studies of the lord of the castle did contribute to the high priest’s constructions or not. At any rate, the careful annotation of the Pliny text supports a positive answer to this assumption.
Verbal typology in Cheyenne has traditionally been analyzed following the terminology that Bloomfield used in 1946 in order to describe Proto-Algonquian verbal classes. That terminology mixed two syntactic concepts, namely valence and transitivity, in order to refer to the different types of verb in Algonquian languages. Although in Cheyenne the verbal paradigms are available in a number of excellent sources (Petter 1952; Meeussen 1962; Leman 1980b; Russell 1987), this article attempts to provide a more comprehensive description of the verbal system in Cheyenne by classifying Cheyenne predicates into three groups in terms of their semantic valence, that is the number of core arguments they require: (1) one-place predicates, which are accompanied by only one core argument, (2) two-place predicates, which have two core arguments, and (3) three-place predicates, which include up to three core arguments. This classification will prove more accurate than the traditional four-way division, since it captures better the existence of four further distinct verbal paradigms, namely those illustrated by the construction including an inanimate subject and an animate patient, the Unspecified Agent construction, and the ditransitive constructions with inanimate theme, and the ditransitive construction with theme.On the other hand, the study of three-place predicates will occupy a special place in the last part of the article, since it raises interesting questions, such as the number of arguments coded in the verb, the semantic role played by these arguments, and the possible existence of alternations and splits. Furthermore, the analysis of ditransitive constructions will allow us to classify this type of predicate in Cheyenne in terms of the concept of alignment, which refers to the comparison of the properties of the core arguments of the predicate.
A terminustan múltja és jelene Oroszországban: társadalmi elvárások és irányzatok
The past and present of terminology science in Russia: social expectations and trends
írt szövege alapján készült. Irodalom 1. Alekszejeva 2003 = Alexeeva L. M. 2003. Interaction between terminology and Philosophy. Terminology Science & Research . (14), 61 – 70
The fact of Christianity’s negative attitude toward homosexual relations has not stopped a large number of gay and lesbian Christian believers from continuing to think of themselves as members of their respective denominations. In many American metropolitan settings, groups of homosexual Roman Catholics have formed a religious organisation named ‘Dign ty’ to ful fill a need for worship and socializing. Focusing on the Philadelphia branch of Dignity, this paper examines the reasons for the continued nvolvement by homosexual American Catholics in religion in general and in such an antagonistic religious nstitution in particular. The study of the sexual politics of this Dignity congregation has generated a new perspective which underscores the nsufficiency of the conventional terminology of „sectarian,” „popular,” or even „official,” religion for describing the vitality of lived religion. In response, I offer the term „vernacular religion ” which will be explained and assessed as a new approach in the search for understanding of any given community of believers and their various categories of religious belief. The relation of the study of vernacular religion to the Philadelphia Dignity community will be discussed through an examination of its history and developments, of the negotiated beliefs of its members, and its reactions to the institutional church, and to the AIDS crisis.
In academic environments, the question of quality is often related to that of quantity. This paper presents a quantitative analysis of translation evaluation quality by focusing on several issues: a) the number of actions performed by evaluators as related to quality judgments; b) evaluator coincidence in mistakes detected (saliency of phenomena) as related to their nature; and c) quality judgment as related to the presence or absence of the most salient phenomena in the translated texts. Four groups of participants evaluated 48 translations; the results discussed derive from their actual performance. The results suggest that evaluators exhibiting a minimum level of detail in their work should be thorough in their evaluative work for, if they are not, they run the risk of being too generous in their evaluations. Among the error judgments for which there is the highest degree of coincidence are those on divergent interpretation of the original text, terminology, syntax, (language) use and misprints. Conversely, evaluators do not usually coincide in pointing out punctuation, format, proper nouns, clarity, cohesion or appropriateness phenomena. Finally, texts including the most salient phenomena receive worse grades than those without them; this points to an implicit hierarchy of phenomena according to the extent to which evaluators coincide in pointing them out.
This paper reports on evaluative comments made over some ten years on research by students in the doctoral program in Translation and Intercultural Studies at the Universitat Rovira i Virgili in Tarragona, Spain. The vast majority of the comments are found to involve general shortcomings that do not particularly concern Translation Studies. This would suggest that research trainees do not really need a doctoral program in Translation Studies. Other weaknesses stem from the relatively undeveloped intellectual position of Translation Studies as a discipline, especially with regard to unstable terminology, the attribution of authority to other disciplines, and tendencies to disappear into philosophical aporias, into indiscriminate data-gathering, and into the uncritical extension of vocational values or professional best practices. Some shortcomings, however, would seem more germane to the nature of translation as an object of knowledge. This particularly concerns the problems of describing translation quality and attempts to position the researcher as being external to the intercultural processes being investigated. Translation researchers, it is argued, are necessarily interpreting language in a way similar to translators, operating on the borders between stabilizing systems. That special position, which is specific in terms of degree rather than kind, makes hermeneutic work and self-reflection basic parts of translation research, and trainees need to develop the corresponding awareness. On the other hand, to limit oneself to empirical and often positivistic methodologies from other disciplines would be to de-intellectualize the way researchers engage socially and politically with translation.
This paper sets out to investigate the coexistence of two different versions of explicitation in translation studies, which, with reference to Chesterman’s distinction between S-universals and T-universals, are called S-explicitation and T-explicitation in the first part of this article. Following a brief survey of the major strands in explicitation research, the specific characteristics of S-explicitation and T-explicitation are discussed. By tracing the development of the explicitation concept from its origins in Vinay and Darbelnet’s comparative stylistics to its widespread application in corpus-based translation studies, the circumstances leading to the emergence of T-explicitation are identified and it is shown that T-explicitation has developed in the wake of the more general paradigm shift from source-text orientation to target-text orientation. Looking at the issue from the conceptual side, several arguments for a profound conceptual difference between S-explicitation and T-explicitation are then laid out. The terminological implications of subsuming the two concepts under a common designation are discussed and it is argued that, after all, T-explicitation is not a form of explicitation proper but rather a form of comparative explicitness, since it lacks the necessary criterion of translational intertextuality and thus falls outside the cognitive reality and the translational action of the translator.
Abstract
The Regula monachorum (c. 615–619) of Isidore of Seville (c. 560–636) is certainly the most relevant among his monastic writings, but these constitute only a small part of his literary production. Written sermone plebeio uel rustico (cf. Prol.), and intended for a coenobium Honorianense of which nothing further is known, it was circulated widely especially in the Iberian Peninsula. As with other works of the same genre, the Regula Isidori denotes an eclectic attitude in its choice and use of sources, not without traits of originality. The almost three-century-old technical terminology of western monasticism is not only mastered thoroughly, but also significantly enriched by Isidore. Within this context, the present contribution focuses on the analysis of terms used in reference to prayer and liturgical celebrations, and more generally to the rites and rituals of the community to which the text was originally addressed. The terms examined sometimes appear to be neologisms with respect to classical Latin, but more often as graphic variants or semantic innovations of particular interest.
The corporative ownership of power was a characteristic feature of Mongol society, connected with the legitimation of the privileged position of the Golden Clan, the Borjigin to which Chinggis Khan belonged. Those who were not members of the clan of Chinggis Khan and his direct descendants, were included into the Mongol Ulus, and as such were subjects of the Golden Clan. Power and authority relationships were expressed, in the lack of a developed administrative apparatus, through the system of blood relationships and a special terminology. Chinggis Khan’s conquests of the neighbouring polities changed their political status and necessitated the formation of new mechanisms for legitimising Mongol power. A new institution designated by the term boghol served as a mechanism of socio-political integration. The use of this term verified the formation of the new super-tribal and trans-territorial socio-political structure tending to universalise the world. The term boghol was used for representatives of other tribes, and also for the members of Chinggis Khan’s genealogical group, when both entered the confederation headed by him. Thus, this term marked their submission to Chinggis Khan and his clan. Terming of some groups and polities with boghol was, probably, the means to mark new relations (charismatic way of power legitimation) that was replacing the previous one based on genealogy.
The most basic eschatological conceptions of Islam are found already in the Qur’ān. The expansion of the Qur’ānic picture in the ḥadīth includes new materials and conceptions and it reflects various religious, social and political processes in Muslim society in the first centuries to the hijra . This article offers explanations for some matters that seem to represent the migration of apocalyptic issues from non-Muslim sources into the ḥadīth . It seems that the interpretation of Muslim apocalyptic traditions often requires a search of the parallel Jewish and Christian literatures, and the issues chosen here might serve as a methodological model to demonstrate this. We see here (as in other studies) that the Muslim apocalyptic traditions and the Jewish and Christian apocalypses evince similarity in basic ideas, perceptions, attitudes, terminology, structures, and other features of the genre; still, the Arabic traditions already reflect the Islamic system of values; they were created against the background of social, religious and political settings of early Muslim society. This also attests to a certain similar cultural background of Jews, Christians and Muslims, to similar responses and interpretations they gave (in form and content) to their fears, agonies and hopes, in time of crisis, political disorder, military confrontations or civil wars.
