The statistical signature of morphosyntax: A study of Hungarian and Italian infant-directed speech

Does statistical learning (Saffran, Aslin, &; Newport, 1996) offer a universal segmentation strategy for young language learners? Previous studies on large corpora of English and structurally similar languages have shown that statistical segmentation can be an effective strategy. However, many of the world’s languages have richer morphological systems, with sometimes several affixes attached to a stem (e.g. Hungarian: iskoláinkban: iskolá-i-nk-ban school.pl.poss1pl.inessive ‘in our schools’). In these languages, word boundaries and morpheme boundaries do not coincide. Does the internal structure of words affect segmentation? What word forms does segmentation yield in morphologically rich languages: complex word forms or separate stems and affixes? The present paper answers these questions by exploring different segmentation algorithms in infant-directed speech corpora from two typologically and structurally different languages, Hungarian and Italian. The results suggest that the morphological and syntactic type of a language has an impact on statistical segmentation, with different strategies working best in different languages. Specifically, the direction of segmentation seems to be sensitive to the affixation order of a language. Thus, backward probabilities are more effective in Hungarian, a heavily suffixing language, whereas forward probabilities are more informative in Italian, which has fewer suffixes and a large number of phrase-initial function words. The consequences of these findings for potential segmentation and word learning strategies are discussed.     

Speaking of grief and the grief of speaking: martyrs’ speech and the perils of translation

In Derrida’s Monolinguism of the Other, a theory about the universal and constitutive alienation of the speaking subject from language finds its exemplary grounding in Derrida’s own experience as an Algerian Jew, one whose relationship to the French language is both totalizing and exiled (‘I have only one language, it is not mine.’). He equates speaking not only with contingent citizenship and a divestment of what one never really had in the first place, but also with the extreme experiences of torture, threat and physical violence. He indeed uses the words ‘passion’ and ‘martyr’ to describe his experience. In this paper, I will read Derrida ‘backwards,’ and against the universalizing move Derrida and those following him make in order to suggest a way of reading some scenes of violent death as scenes about diasporic cultural divestment. I’ll specifically attend to martyrs’ speech, and do so reading them as archives of the perils and inescapable expenses of entering dominant cultural ‘languages.’     

Where are We When We are At-One? Discussion of Bion’s O and His Pseudo-Mystical Path

Civitarese’s demystification and reinvigoration of the Bion concept of O (this issue) are applauded for its effective re-grounding of the concept in the experience of unison. Yet the paper leaves ambiguous the question of whether the experience of unity in O depends upon how language brings us together; or whether, on the contrary, O reflects events occurring sub-symbolically, unmediated by language and self-reflectivity, through performative engagement in the communal world of psycho-sensorial experience. Eloquent references in the paper to non-linguistic and sensory-based phenomena seem to suggest that O might happen precisely where language does not, which Bion himself seemed to be pointing to in his insistence that O cannot be known, but only experienced. But in then reasserting the primacy of words and the oneiric functions of the mind, does Civitarese undercut the most radical insight of this reimagining of the concept of O, namely that O is the experience of living beyond our individual identities, unarticulated by language? Distinguishing three terms - the linguistic, the emotional, and the sensory – might allow us to consider that O is not a meeting of minds, nor even the consecration of an emotional event, but is a realization of the profound pre-reflective experience of de-subjectification, where one’s existence is affirmed beyond one’s individual identity by entering the world of shared sensory perception.     

Word segmentation with universal prosodic cues

When listening to speech from one’s native language, words seem to be well separated from one another, like beads on a string. When listening to a foreign language, in contrast, words seem almost impossible to extract, as if there was only one bead on the same string. This contrast reveals that there are language-specific cues to segmentation. The puzzle, however, is that infants must be endowed with a language-independent mechanism for segmentation, as they ultimately solve the segmentation problem for any native language. Here, we approach the acquisition problem by asking whether there are language-independent cues to segmentation that might be available to even adult learners who have already acquired a native language. We show that adult learners recognize words in connected speech when only prosodic cues to word-boundaries are given from languages unfamiliar to the participants. In both artificial and natural speech, adult English speakers, with no prior exposure to the test languages, readily recognized words in natural languages with critically different prosodic patterns, including French, Turkish and Hungarian. We suggest that, even though languages differ in their sound structures, they carry universal prosodic characteristics. Further, these language-invariant prosodic cues provide a universally accessible mechanism for finding words in connected speech. These cues may enable infants to start acquiring words in any language even before they are fine-tuned to the sound structure of their native language.     

Learning across languages: bilingual experience supports dual language statistical word segmentation

Bilingual acquisition presents learning challenges beyond those found in monolingual environments, including the need to segment speech in two languages. Infants may use statistical cues, such as syllable‐level transitional probabilities, to segment words from fluent speech. In the present study we assessed monolingual and bilingual 14‐month‐olds’ abilities to segment two artificial languages using transitional probability cues. In Experiment 1, monolingual infants successfully segmented the speech streams when the languages were presented individually. However, monolinguals did not segment the same language stimuli when they were presented together in interleaved segments, mimicking the language switches inherent to bilingual speech. To assess the effect of real‐world bilingual experience on dual language speech segmentation, Experiment 2 tested infants with regular exposure to two languages using the same interleaved language stimuli as Experiment 1. The bilingual infants in Experiment 2 successfully segmented the languages, indicating that early exposure to two languages supports infants’ abilities to segment dual language speech using transitional probability cues. These findings support the notion that early bilingual exposure prepares infants to navigate challenging aspects of dual language environments as they begin to acquire two languages.     

Michel de Certeau's keys of political discernment in May 1968: The theological-spiritual assumptions that informed his tools of analysis

This article seeks to identify the theoretical tools that supported Michel de Certeau's political discernment during the crisis of May 1968 in France. De Certeau's ability to elucidate the novelty and complexity of this event is linked to the intertwining of his experiences as a historian, traveller (voyageur), and Christian (specifically a Jesuit). De Certeau's articulation of a 'theology of difference' allowed him to construct the intellectual and spiritual tools that enabled a lucid discernment of May 1968. Through this theology, derived from negative theology, de Certeau made the experience of faith operative at a moment of cultural crisis. The article also analyses possibilities involved in the ‘rupture’, that is, the fracture that is implied in modernity; in the notion of an event that highlights the deficiency of language, its incapacity to establish ‘a truthful communication’ in society; and the recognition of the poetic dimension of speech, which is capable of interweaving speech and action. The May 1968 event invites these elements mutually to redefine themselves.     

Generous Orthodoxy: Theology,Church and the Gift of the Spirit

The article explores the concept of ‘Generous Orthodoxy’. It argues that the phrase focuses the task of theology on the worship of God, and its significance in spiritual formation. It also works to enable the church's witness by engaging with the realities of the world from the perspective of credal orthodoxy. The words ‘Generous’ and ‘Orthodoxy’ each illuminate the other, in that true orthodoxy is generous, and generosity is a vital part of true orthodoxy. Such an orthodoxy can only be maintained with a robust doctrine and experience of the Holy Spirit as the Church's principle of unity.     

Intersubjectivity and Receptive Experience

Wilfrid Sellars's iconic exposé of the ‘myth of the given’ taught us that experience must present the world to us as normatively laden, in the sense that the contents of experience must license inferences, rule out and justify various beliefs, and rationalize actions. Somehow our beliefs must be governed by the objects as they present themselves to us. Often this requirement is cashed out using language that attributes agent‐like properties to objects: we are described as ‘accountable to’ objects, while objects ‘hold us’ to standards, and so forth. But such language is either deeply anti‐naturalistic or trades on a set of metaphors in need of a literal translation. We offer an explanation of how the material features of the world, as received in experience, can rationally constrain our beliefs and practices—one that makes no recourse to this imagery. In particular, we examine the structure of ostensive practices (that is, practices of directing one another's attention to objects and features of the world) and the distinctive role they play in making us jointly beholden to how things actually are.     

Hailing Zenobia: Anti‐Judaism,trinitarianism, and John Henry Newman

John Henry Newman's early nineteenth‐century monograph The Arians of the Fourth Century iterates and intensifies the anti‐Jewish rhetoric already conveyed by the Nicene trinitarian theology inaugurated by Athanasius of Alexandria in the fourth century. Invoking philosopher Judith Butler's analysis of the performative power of ‘hate speech’ not only to injure, but also to interpellate subjects who may be heard to ‘talk back’, the present article seeks to surface the subversive potentialities contained not only within Newman's text (read in its immediate historical context), but also within trinitarian discourse more generally. Zenobia, third‐century ruler of Palmyra, reviled by Newman as both a ‘Judaizer’ and an ancestor of ‘Arianism’ (i.e. anti‐trinitarian theology), serves in this article (as in Newman's text) as the privileged figure for an interpellated subject, at once ‘Jewish’ and ‘feminine’ (thus seductively ‘oriental'), that may be heard to give voice to the ‘insurrectionary’ counter‐speech harbored within the very discourse of Christian orthodoxy that seeks to suppress it.     

The Livingness of God; or,the Place of Substance and Dynamism in a Theology of the Divine Perfections

Theological reflection on the divine character is serviceable to the extent that it prevents the livingness of the triune God – and so the subject matter of theology – from disappearing behind rigorous consideration of the perfections themselves. The topic of God's livingness, in other words, informs the locus de Deo as a whole. The present article begins with a biblical‐dogmatic proposal for the form and content of this livingness: God's life in and for the world, it is proposed, is at every point rooted in the life which God has from himself as Father, Son and Spirit. Two clarifications are subsequently offered. An appeal to the livingness of God should be distinguished both from an abstract rejection of ‘substance’ language and from a conceptualization of reality under a general theory of the forward advancement of the world process.     

An Environment Friendly God: Response to Nancy Hudson’s “Divine Immanence”

This paper is a response to Professor Nancy Hudson’s paper “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” (Nancy Hudson, “Divine Immanence: Nicholas of Cusa’s Understanding of Theophany and the Retrieval of a ‘New’ Model of God,” Journal of Theological Studies 56.2 (October 2005): 450–470). The global ecological crisis has spawned intensive reflection about living in right relationship with the earth. Western Christian thought has received special scrutiny since modern alienation from nature has been traced to Christian theology. Undiscovered within the mystical theology of Nicholas of Cusa lies an ecologically promising vision of nature. The concept of divine immanence presented by this medieval thinker provides a rich spirituality that is inclusive, rather than exclusive, of the natural world. It is also far more intimate than contemporary stewardship theology. Cusanus interprets theophany as divine self-expression. A series of striking metaphors, including God’s enfolding and unfolding, God as ‘Not-other’, and Christ as the contracted maximum, reveals a holistic spirituality. Nicholas of Cusa’s concept of divine immanence infuses the world with immeasurable value and gives rise to a Christian theology that can address the current ecological crisis. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God in response to a presentation of Nancy Hudson’s “Divine Immanence.”     

Is Eusebius of Caesarea a ‘Nicene’? A Contribution to the Notion of Conciliar Theology

Amidst recent explorations in conciliar theology by Timothy Pawl and others, pressing questions about our theological readings of the councils have arisen – are we to treat the theology of the councils as unique to their historical context? Or as a unified body of ‘conciliar’ theology? This paper addresses these questions, using Eusebius of Caesarea as a unique example of Nicene theology. It defines the metrics for evaluating different definitions of the term ‘Nicene’ by distinguishing between judgements and concepts. Then, it ‘measures’ Eusebius’ theology according to the two proposed definitions. Finally, it offers constructive comments for conciliar theology, claiming that conceptual language is clarified through the councils, even if its interpretation is not immediately fixed.     

All words are not created equal: expectations about word length guide infant statistical learning

Infants have been described as ‘statistical learners’ capable of extracting structure (such as words) from patterned input (such as language). Here, we investigated whether prior knowledge influences how infants track transitional probabilities in word segmentation tasks. Are infants biased by prior experience when engaging in sequential statistical learning? In a laboratory simulation of learning across time, we exposed 9- and 10-month-old infants to a list of either disyllabic or trisyllabic nonsense words, followed by a pause-free speech stream composed of a different set of disyllabic or trisyllabic nonsense words. Listening times revealed successful segmentation of words from fluent speech only when words were uniformly disyllabic or trisyllabic throughout both phases of the experiment. Hearing trisyllabic words during the pre-exposure phase derailed infants’ abilities to segment speech into disyllabic words, and vice versa. We conclude that prior knowledge about word length equips infants with perceptual expectations that facilitate efficient processing of subsequent language input.     

Toward a Comprehensive Theology of Divine Action

This paper proposes a fundamental premise for the conversation between science and theology: In our experience of the natural world we encounter an excess of awareness and of meaning that overwhelm our perceptions, language, and thought. We attempt to construct the coherence of our awareness through our science, and we attempt to render it meaningful in our thoughts and language. Metaphor and symbol are primary vehicles for our attempts at meaning. Since its task is to articulate meaning, theology must acknowledge this premise, if it is to engage the sciences adequately.     

Is it Possible and Desirable for Theologians to Speculate after Barth?

This essay asks what Karl Barth meant by ‘speculation’ in volume two of the Church Dogmatics. Rather than equating speculative theology with metaphysical theology in general, Barth views speculation not as a monolithic act but as a conglomeration of modes of theological speech that undermine God's revelation in Jesus Christ. This essay argues that Barth's views of speculation, rather than undercutting the use of metaphysics in theology, pave the way for a responsible Christian use of metaphysics by tying one's use of categories and concepts in theology closely to the text of Scripture.     

Sign language as cognition for deaf people: Pitfalls and prospects

With a tradition reliance on verbal paradigms cognitive psychology has repeatedly rediscovered the centrality of verbal processes in the cognitive representation of the world. Frequently it has been considered that non-speaking groups offer the proof of such psychological theories. Deaf people, because of their apparently poor memory, retardation in reading, relative lack of speech, yet cognitive viability, have offered an ideal test population for cognitive paradigs. Unfortunately deaf people turn out not to be a non linguistic control. We have now discovered sign language—a visual, spatial representation form used naturally by profoundly deaf people. This apparently offers the key the deaf people's cognition without speech. This paper describes some aspects of what we know of deaf people and their language, critically examines some of the evidence for sign representation in memory, and discusses the methodological problems to be faced by anyone searching for conclusive evidence on deaf people's working memory. Despite the attractiveness of ‘sings for words’ in cognition, this paper argues that the evidences is weak and signs may not be equated easily with words.     

Questioning Hermeneutics with Freud: How to interpret dreams and mute-speech in Sikh scripture

This paper begins to question the interpretive endeavor when it is applied to the Adi Granth. The text itself expresses a view that the ‘world is a dream’ and that there is real difficulty in communicating the truth about reality, since it is like a mute person who enjoys, but is unable to express, the taste of his sweet; that is the sweetness of the mystic experience. I raise the question: what is hermeneutics to this situation? How is one to interpret a dream and a text that is the ‘speech’ of a mute person? Traditional hermeneutic theories (conservative, moderate and critical) do not seem to cater for this problematic since they do not concern themselves with the unconscious, the sub-text, the dreams underlying waking thought. I thus turn to Freud to gain clues about the interpretation of dreams, and thus attempt a preliminary radicalization of hermeneutic theory. It is suggested that perhaps a reversal is required where dreams precede worldly reality, and interpretation is a sign of delusion, obviously locating and implicating this very text within the very problematic it attempts to illuminate. Beyond this ironic tautology I ask: could there be a self that does not dream and does not interpret?     

Why is Ethics First Philosophy? Levinas in Phenomenological Context

This paper explores, from a phenomenological perspective, the conditions necessary for the possession of intentional content, i.e., for being intentionally directed toward the world. It argues that Levinas's concept of ethics as first philosophy makes an important contribution to this task. Intentional directedness, as understood here, is normatively structured. Levinas's ‘ethics’ can be understood as a phenomenological account of how our experience of the other subject as another subject takes place in the recognition of the normative force of a command. This supplies a condition that—as the paper shows by examining Husserl and Sartre on how our experience of the Other constitutes an ‘objective’ world—earlier phenomenologists have misunderstood, because they have treated ethical experience as ‘founded’ on a prior theory of representation (‘ontology’ in Levinas's language). Ethics is first philosophy because it is only by acknowledging the command in the ‘face’ of the Other that we can account for the sensitivity to the normative distinctions that structure intentional content. Throughout, the paper shows how Levinas's analyses, in Totality and Infinity, draw upon and develop the analyses of Husserl and Sartre.