XPost: alt.france, uk.legal, alt.fan.rush-limbaugh
XPost: alt.philosophy.taoism
From: dolfboek@hotmail.com
DOLF: "How many consonants are there in 33 phonemes which comprise the
Russian and Ukrainian languages?"
COPILOT @ 0422 HRS ON 12 MAY 2025: "The answer is **21**.
To explain further: Both Russian and Ukrainian traditionally use an
alphabet of 33 characters. In these alphabets, a subset of the characters
represent vowel sounds (about 10 of them) and another subset represent
consonant sounds. The remaining characters—the hard sign (Ъ in Russian) and
the soft sign (Ь, which appears in both languages)—don’t represent sounds
by themselves but rather indicate modifications of pronunciation (for
example, palatalization). If you subtract the vowels and these diacritical
signs from 33, you end up with 21 actual consonant phonemes.
This basic breakdown is standard in most introductory treatments of Russian
and Ukrainian phonology, even though some in‐depth analyses might note
additional nuances (such as distinguishing palatalized consonants as
separate from their “hard” counterparts in certain contexts). However, in
the traditional count based on the alphabet, the answer is 21 consonants.
Isn’t it intriguing how the interplay of letters and sounds can both
simplify and complicate our understanding of a language’s structure? We can
dive deeper into topics like palatalization or the history of the Cyrillic
script if you’re interested."
dolf wrote:
> DOLF: "What is the meaning of the Greek word σ
μφωνον?"
>
> COPILOT @ 0241 HRS ON 12 MAY 2025: "The Greek word σ
μφωνον (súmph
non)
> has multiple meanings depending on its context:
>
> 1 Linguistic Meaning: In Ancient Greek grammar, σ
μφωνον refers to a
> consonant—a letter that does not produce a sound on its own but requires
> a vowel to form a complete sound.
> 2 Philosophical and Conceptual Meaning: Derived from σ
μφωνος
> (súmph
nos), it can mean harmonious, agreeing, or in accord. The term is
> related to the idea of things sounding together or being in agreement,
> much like the concept of a symphony.
> 3 Biblical and Theological Usage: In the New Testament, σ
μφωνος is
> used to describe mutual agreement or consent, particularly in relational
> or covenantal contexts.
>
> Would you like to explore its etymology further or see how it has
> influenced modern linguistic and philosophical thought?"
>
> DOLF: "Can the Greek word #378 = poié
(ποιηις, G4160): to declare be
> implicitly associated the articulation of language?"
>
> COPILOT @ 0305 HRS ON 12 MAY 2025: "Yes, the Greek word ποιέω (poié
,
> G4160) can be implicitly associated with the articulation of language,
> though its primary meaning is broader. The verb poié
generally means
> "TO MAKE, TO DO, TO ACT, TO CAUSE", and in certain contexts, it carries
> the sense of "TO DECLARE" or "TO BRING FORTH" -- To make, to do, to act,
> to cause.
>
> In linguistic and philosophical terms, poié
can be linked to the act of
> CREATING OR SHAPING MEANING, which is fundamental to language. The
> process of articulation—whether in speech, writing, or symbolic
> expression—can be understood as an act of MAKING or bringing forth
> structured communication. This aligns with the broader Greek concept of
> poiesis, which refers to the act of creation, particularly in artistic
> and intellectual endeavors.
>
> Would you like to explore how poié
relates to other Greek terms for
> speech and expression, such as logos (λόγος) or rhema (ῥῆμα)?"
>
> DOLF: "With respects to our earlier proportional (naive self educated)
> comment on "LINGUISTIC PAUCITY AND THE IMPEDIMENT OF COGITO STASIS", we
> concluded that If language—the essential neural linguistic pragma that
> encodes, transforms, and communicates these experiences—is impoverished,
> then the full intensity or “reality” of experience such as chánglǐ
(常理):
> "COMMON SENSE" may be stunted.
>
> #333 as [#1, #20, #100, #1, #200, #10, #1] = akrasía (G192): {UMBRA:
> #333 % #41 = #5} 1) want of self-control, incontinence, intemperance;
>
> This produces what you hypothetically describe as a "cogito stasis" fǔ
> yīn (子音 | 輔音-->輔): *CONSONANT* being a state in which the
self’s active,
> transformative engagement with experience is impeded:
>
> #274 = [#27, #39, #43, #46, #53, #66] / zǐ (子): *CONSTITUENT*
>
> #B = [#6]
> #C = [#10]
> #D = [#13]
> #F = [#17]
> #G = [#18]
> #H = [#28]
> #J = [#29]
> #K = [#30]
> #L = [#31]
> #M = [#42]
> #N = [#46]
> #P = [#49]
> #Q = [#50]
> #R = [#55]
> #S = [#56]
> #T = [#58]
> #V = [#59]
> #W = [#64]
> #X = [#68]
> #Y = [#74]
> #Z = [#76]
>
> #354 = [#7, #11, #46, #58, #74, #78, #80] / fǔ (輔): *TO* *HELP*; *TO*
> *ASSIST* / *CHEEKS*
>
> #80 = [#38, #42] / yì (意): 1. *IDEA*, *DESIRE*; *INTENTION*, *WILL*;
> *WILLPOWER*; *DETERMINATION*, *AN* *UNDERSTANDING*; *A* *POINT* *OF* *VIEW*
>
> The early 19th century, the Danish philosopher Søren Kierkegaard
> (1813–1855) seems to imply a notion of #378 - cháng (常) meaning
> "CONSTANT" or "EVER-PRESENT" to the context of language as as that which
> should play a larger role in Western philosophy. He argued that
> philosophy has not sufficiently focused on the role language plays in
> cognition and that future philosophy ought to proceed with a conscious
> focus on language:
>
> Hermann Cloeren in Language and Thought: German Approaches to Analytic
> Philosophy in the 18th and 19th Centuries (1988) suggests: If the claim
> of philosophers to be unbiased were all it pretends to be, it would also
> have to take account of language and its whole significance in relation
> to speculative philosophy ... Language is partly something originally
> given, partly that which develops freely. And just as the individual can
> never reach the point at which he becomes absolutely independent ... so
> too with language.
>
> Within this instance of HELP = [#28, #31, #49] as an example of "COGITO
> STASIS" fǔ yīn (子音 | 輔音-->輔): *CONSONANT* being a state in which
the
> self’s active, by translating this into the terms of cosmic symbolism
> {@3: Sup: 27 - DUTIES: SHIH (#114); Ego: 49 - FLIGHT: T'AO (#108 - MALE
> DEME IS UNNAMED {%25})} with an ONTIC / DEME grounding, one might say
> that just as the TETRAD from the TAI XUAN JING shows a pattern that is
> confined by negation (i.e., it does not manifest its potential in full
> intensity but is always conditioned by intrinsic limits), an
> individual’s cogito—his self-awareness and intentionality—is similarly
> conditioned by the paucity of linguistic expression.
>
[continued in next message]
--- SoupGate-DOS v1.05
* Origin: you cannot sedate... all the things you hate (1:229/2)
|
