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Most evidence for the role of regular inflection as a default operation comes from languages that confound the morphological properties of regular and irregular forms with their phonological characteristics. For instance, regular plurals tend to faithfully preserve the base's phonology (e.g., rat-rats), whereas irregular nouns tend to alter it (e.g., mouse-mice). The distinction between regular and irregular inflection may thus be an epiphenomenon of phonological faithfulness. In Hebrew noun inflection, however, morphological regularity and phonological faithfulness can be distinguished: Nouns whose stems change in the plural may take either a regular or an irregular suffix, and nouns whose stems are preserved in the plural may take either a regular or an irregular suffix. We use this dissociation to examine two hallmarks of default inflection: its lack of dependence on analogies from similar regular nouns, and its application to nonroots such as names. We show that these hallmarks of regularity may be found whether or not the plural form preserves the stem faithfully: People apply the regular suffix to novel nouns that do not resemble existing nouns and to names that sound like irregular nouns, regardless of whether the stem is ordinarily preserved in the plural of that family of nouns. Moreover, when they pluralize names (e.g., the Barak-Barakim), they do not apply the stem changes that are found in their homophonous nouns (e.g., barak-brakim lightning), replicating an effect found in English and German. These findings show that the distinction between regular and irregular phenomena cannot be reduced to differences in the kinds of phonological changes associated with those phenomena in English. Instead, regularity and irregularity must be distinguished in terms of the kinds of mental computations that effect them: symbolic operations versus memorized idiosyncrasies. A corollary is that complex words are not generally dichotomizable as regular or irregular different aspects of a word may be regular or irregular depending on whether they violate the rule for that aspect and hence must be stored in memory. 相似文献
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Rosalie Evelyn Hudson 《Journal of Religion, Spirituality & Aging》2016,28(1-2):50-67
Christian theology concerns the practical, contextual realities of life in the church and the world. What does this mean for a person with dementia? While much dementia care focuses on deficits, this article promotes a different starting point: God’s faithfulness rather than our forgetfulness. Using case studies from residential aged care, opportunities for meaningful pastoral care are explored, inviting us to see in the person with dementia a deep connection with ourselves. Drawn from a theological understanding of God as three persons—Father, Son and Holy Spirit—“person-centered care” invites us into relationships of mutuality and reciprocity not dependent on words. Pastoral care of families is manifest through personal relationships where all aspects of dementia, including death and dying, can be discussed openly. Grounded in God’s faithfulness, the first and final word is love. Hope lies in the belief that we have already been found. We are blessed by the grace of God, called into community where the insightful and the forgetful flourish together. 相似文献
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《Journal of Religion, Spirituality & Aging》2013,25(2-3):45-57
SUMMARY ‘Soul’ and ‘body’ are two linguistic expressions of one and the same reality, the human being. In pastoral care, aged care, and palliative care the stated aim is always to care for the whole person. An increasing focus on ‘spirituality’ has also led to objectifying and measuring what is ultimately beyond calculation. To care for each person as an ‘ensouled body’ and ‘embodied soul’ is to acknowledge we are in the service of one another. In entering one another's stories, words like impose, define, and manage are replaced by trust, love, and faithfulness. Measurable outcomes are then replaced by risk, ambiguity, and mystery: the heart and soul and body of human care. 相似文献
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湖南省儒商学会的诚信宣言 相似文献
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