What does it mean to ‘live’ and ‘die’? A cross‐linguistic analysis of parent–child conversations in English and Indonesian

Previous work on children's intuitive knowledge about the natural world has documented their difficulty in acquiring an overarching concept of biological life that includes plants as well as humans and non‐human animals. It has also suggested that the acquisition of fundamental biological concepts like alive and die may be influenced by the language used to describe them, as evidenced by differences between English‐ and Indonesian‐speaking children's performance in tasks involving these concepts. Here, we examine one particularly important source of linguistic information available to children during this acquisition process: everyday conversations with their parents. We take a cross‐linguistic approach in analysing the evidence available to English‐ and Indonesian‐speaking children as they acquire meanings for words corresponding to the concepts alive and die . Our analysis illustrates that young children acquiring English and Indonesian are faced with distinct problems, but that parental input in both languages does little to support the acquisition of broad, inclusive biological concepts.     

TWO STRAINS IN BUDDHIST CAUSALITY

This essay will focus on the Buddhist metaphysics of experience which is generally glossed over due to the excessive concern for the ultimate goal in Buddhism, nirvīna , and in consequence of which the emphasis has been on the practice of; meditative discipline in aspiration for that goal. Yet neither nirvana nor meditative discipline can be understood properly without examining the full dimension of our ordinary experience. Such an examination should reveal to us the unique ways in which the Buddhist refers to the bounded and unbounded conditions of existence. All this is novel insofar as metaphysics goes and indeed it would have to be a unique form of metaphysics in order to accommodate the dual aspect of existence. The key to this metaphysics lodges in the Buddhist concept of experiential process,¹ technically known as pratītyasamutpāda which is variously translated as relational origination, interrelational origination or dependent origination. It refers to the Buddhist concept of causality but, as we shall see, it is a unique concept with more than the usual Western connotation.     

Adjustment in aging: the roles of life stress, hassles, and self-efficacy

This study examines the relationship of life stress, daily hassles, and perceived self-efficacy to adjustment in a community sample of 32 men and 32 women between ages 65 and 75. In a structured interview, negative life change events, daily hassles, self-efficacy, depression, psychosomatic symptoms, and negative well being were assessed. Both negative life events and daily hassles were related to psychological distress and physical symptoms for men, and hassles were associated with psychological distress and physical symptoms for women. An inverse relationship between self-efficacy and maladjustment was also found. Hassles showed the most powerful relationship to distress.     

Syntactic context and lexical access

Recent studies demonstrating that multiple meanings of an ambiguous word are initially accessed even when only one reading is syntactically appropriate with the preceding context can be criticized on at least two grounds. First, many of the syntactic contexts used were not truly restrictive, and, secondly, subjects may not have had time to integrate the context before processing the ambiguous word. In the present study, subjects listened to a sentence ending in an ambiguous word and then made a lexical decision to a target related to either the appropriate or inappropriate reading. Contexts were completely restrictive, and a pause was introduced between the context and the ambiguous word. Multiple access still obtained, providing further support for the claim that lexical access is not guided by syntactic context.