When the Russian astronauts were first in space, they mockingly said, “Look! There is no God here”. Indeed, those who believed in God have never said that God is in space.
Christians, for example, believe that God is in Heaven; other believers may have different opinions as to where God is. But one thing they have in common is that God exists in this universe. A Moslem philosopher illustrates the existence of Allah in this universe as the existence of soul in our body. We do not know for sure in which part of the body the soul is--- in the head, chest, or limbs? But we know that those parts are living --- they move and develop – we can feel it. The soul is there, everywhere in our body.
It is quite similar to the existence of Allah in this universe. Everywhere we can see His creations – on green land, in the blue sky, even in the blackest deep on the oceans or in the centre of the earth. Allah is only one, but He is there, everywhere in this world; there is nothing resemble Him. Allah is very close to those who have faith in their hearts.
Mengatur Ukuran Kertas di Microsoft Word
Sebelum membuat dokumen baik naskah maupun karya tulis lainnya di Microsoft Word, hal yang sebaiknya lebih dahulu dikerjakan adalah mengatur ukuran kertas yang akan dipergunakan, mengatur margin serta orientasi kertas.Biasanya secara default, ukuran kertas berada pada ukuran kertas A4, sementara di Indonesia jenis kertas yang biasa beredar adalah A4 (Quarto) dan
Ukuran kertas yang juga biasa dipergunakan adalah:
A4 : 21 cm x 29,7 cm
Letter : 21,59 cm x 27, 94 cm
F4 : 21,5 cm x 33 cm (iki folio yaaaa)
Legal : 21,59 cm x 35,56 cm
ANAK LAKI-LAKI DAN POHON APEL
Pada suatu waktu, ada sebuah pohon apel dan anak laki-laki. Anak itu senang bermain di sekitar pohon itu. Anak itu suka mendaki ke puncak, makan apel, dan tidur di bawah pohon yang rindang. Anak itu mencintai pohon apel, demikian juga pohon itu mencintai si anak .Dengan berjalannya waktu, anak itu tumbuh dan tidak pernah bermain dengan pohon itu lagi.
Suatu hari, anak itu telah beranjak dewasa dan mendatangi pohon apel. Dia tampak sedih, sehingga pohon apel bertanya kepadanya "Ayo bermain dengan aku". "Saya bukan anak kecil lagi. Saya tidak lagi senang bermain dengan pohon. Saya ingin punya mainan, tapi saya tidak punya uang "sahut si anak. Jawab pohon apel " Aku juga tidak punya uang, tetapi jika kamu mau, ambillah semua buah apel saya. kamu dapat menjualnya maka kamu akan punya uang ". Anak itu merasa senang dan segera mengambil semua apel dan pergi. Tapi dia tidak pernah kembali, dan pohon itu merasa sedih.
material and assignment of KKI Studs of year 2010
Assalamualaikum wr.wb
dear all my students
on this occasion I'd like to share my experience of translating Arabic into English terms. as I have told you via my lecture entitled translating culture and UNTRANSLATABILITY that there are two problems of getting best translation: Linguistic translation and Cultural translation. here are some of confusion and challenging problems I've found:
do you think these translation are belong to correct best translation?:
1. jihad = holy war
2. zakaat = holy tax
3.kitaab: books
4. shalat=prayer
5. Shari'ah =divine path ( why don't we translate it as
Ok, my dear students, I'll give the elaboration and discussion on the next meeting and this is your assignment.
please make a frequent reading of this islamic text reading entitled:hadrat-khansa-radhiyallaho-anha-exhorts-hers-ons-to-bravery or just clink this one for downloading ms-word file hadrat khansa rodliyaLLAHU anha
best regards
Pak Faizal .web. id
dear all my students
on this occasion I'd like to share my experience of translating Arabic into English terms. as I have told you via my lecture entitled translating culture and UNTRANSLATABILITY that there are two problems of getting best translation: Linguistic translation and Cultural translation. here are some of confusion and challenging problems I've found:
do you think these translation are belong to correct best translation?:
1. jihad = holy war
2. zakaat = holy tax
3.kitaab: books
4. shalat=prayer
5. Shari'ah =divine path ( why don't we translate it as
- "the Muslim code
- the path to the Divine
- the Muslim code of conduct
- the Muslim code of practice ")?
Ok, my dear students, I'll give the elaboration and discussion on the next meeting and this is your assignment.
please make a frequent reading of this islamic text reading entitled:hadrat-khansa-radhiyallaho-anha-exhorts-hers-ons-to-bravery or just clink this one for downloading ms-word file hadrat khansa rodliyaLLAHU anha
best regards
Pak Faizal .web. id
reference and inference ppt download
this is the last material of my pragmatics lecture.click here for free download abiieZ:
reference and inference george yule
the other downloadable materials of pragamtics can be seen at this linkz: all-my-pragmatics-downloadable-materials
A CONVERSATIONAL IMPLICATURE ANALYSIS ON OSCAR WILDE’S HAPPY PRINCE
A CONVERSATIONAL IMPLICATURE ANALYSIS
ON OSCAR WILDE’S HAPPY PRINCE
Faizal Risdianto, S.S,M.Hum
STAIN SALATIGA
Abstract
The title of this paper is a conversational implicature analysis on Oscar Wilde’s Happy Prince. In this paper, the writer discusses conversational implicature in one of Oscar Wilde’s short story entitled Happy Prince. The objectives of the study are to identify the implicature utterances uttered by the characters in Oscar Wilde’s Happy Prince and to describe the implied meaning uttered by the characters in Oscar Wilde’s Happy Prince.
In this study, the writer applies qualitative research method. the data are obtained in written form and conversational implicature uttered by the characters in Oscar Wilde’s Happy Prince. The source of data is taken from Oscar Wilde’s short story entitled Happy Prince and the supporting data are knowledge and comprehension of the writer as the researcher and theories related with this study. In the method of collecting data, the writer uses “recording technique” as the basic technique and is continued by “noting technique” . Meanwhile, in method of analyzing data, the writer uses contextual research to analyze the data and in analyzing conversational implicature, the writer uses Gricean theory. Gricean theory is about conversational implicature generated by four maxims. those are maxim of quantity, maxim of quality, maxim of relation and maxim of manner.
In this analysis, the writer finds 10 conversational implicatures in Oscar Wilde’s Happy Prince. In the short story, there are some variation’s meanings of the conversational implicature used in in the short story which closely related to the conversational implicature. They are cooperative , politeness and ironical principle. In Oscar Wilde’s Happy Prince, there are six maxims of politeness principle, two maxims of cooperative principles and two maxims of ironical principles. Beside that, The reasons of the conversational implicature used in Oscar Wilde’s Happy Prince are to make easy we understand the dialogue in the short story conversations and it is aimed at minimizing misunderstanding among the readers and literary critics.
Key words: Conversational Implicature, Maxims, Gricean theory, Short story.
History of Pragmatics / Origin of Pragmatics
A Brief Introduction to Pragmatics
Written by 刘吉林，语言学2005研究生
(1) What is Pragmatics
As it is known to most of us,. Pragmatics is one branch of general linguistics, which also includes phonetics, phonology, morphology and semantics. But when we talk about pragmatics, we may ask what it is. So we should define it, and there are a lot of philosopher and linguists who have given their respective ideas about it. Such as Charles Morris’s famous definition of pragmatics as “the study of the relation of signs to interpreters-”, Levinson’s consideration of pragmatics as being “the study of those relations between language and context that is gammaticalized, or encoded in the structure of a language.”, and Mey’s definition as “Pragmatics studies the use of language in human communication as determined by the conditions of society.”. But I prefer a definition given by a Chinese professor Ran Yongping, who expressed his idea in the book A Survey of Pragmatics :”Pragmatics is a discipline not only concerning the sense, but also concerning the derivation of sense and the understanding of underlying meaning as its objects. It aims to decipher the negotiation and derivation of meaning in communication. So pragmatics studies, aiming at the derivation of sense during intercommunication, are by-directional dynamic studies.” (语用学不单纯是关于意义的一门学科，而是以意义的产生和对潜在意义的理解作为研究对象，从而揭示交际中人们是如何进行磋商、产生意义的，也即语用学研究是相互应对中的意义为对象的双向动态研究) 冉永平，1998。Professor Ran put emphasis on dynamic studies, which develops from the idea of British scholar Thomas, the founder of dynamic pragmatics, who argued that the studies of pragmatics should aim at interactive sense. Language is alive not dead, and it is for using, so only the dynamic studies are significant.
(2) History of Pragmatics / Origin of Pragmatics
Written by 刘吉林，语言学2005研究生
(1) What is Pragmatics
As it is known to most of us,. Pragmatics is one branch of general linguistics, which also includes phonetics, phonology, morphology and semantics. But when we talk about pragmatics, we may ask what it is. So we should define it, and there are a lot of philosopher and linguists who have given their respective ideas about it. Such as Charles Morris’s famous definition of pragmatics as “the study of the relation of signs to interpreters-”, Levinson’s consideration of pragmatics as being “the study of those relations between language and context that is gammaticalized, or encoded in the structure of a language.”, and Mey’s definition as “Pragmatics studies the use of language in human communication as determined by the conditions of society.”. But I prefer a definition given by a Chinese professor Ran Yongping, who expressed his idea in the book A Survey of Pragmatics :”Pragmatics is a discipline not only concerning the sense, but also concerning the derivation of sense and the understanding of underlying meaning as its objects. It aims to decipher the negotiation and derivation of meaning in communication. So pragmatics studies, aiming at the derivation of sense during intercommunication, are by-directional dynamic studies.” (语用学不单纯是关于意义的一门学科，而是以意义的产生和对潜在意义的理解作为研究对象，从而揭示交际中人们是如何进行磋商、产生意义的，也即语用学研究是相互应对中的意义为对象的双向动态研究) 冉永平，1998。Professor Ran put emphasis on dynamic studies, which develops from the idea of British scholar Thomas, the founder of dynamic pragmatics, who argued that the studies of pragmatics should aim at interactive sense. Language is alive not dead, and it is for using, so only the dynamic studies are significant.
(2) History of Pragmatics / Origin of Pragmatics
Variation in language and gender pdf download
For every student of mine who has a great enthusiasm in making graduating paper dealing with the correlation between language and gender, I think this pdf file would be useful and helpful for you. btw, click this one for free download: variation in language and gender romaine 2003
Buku baru INTRODUCTON TO LITERATURE
For more info see the table of contents of the book:
TABLE OF CONTENTS
ACKNOWLEDGEMENTS v
TABLE OF CONTENTS vii
Bab 1 : Introduction...................... 1
Bab 2 : English Literature.................. 3
Bab 3 : Prose Fiction........................... 12
Bab 4 : Drama .........................................24
Bab 5 : Poetry....................................... 29
if you wanna make the discussion about the content of the book you may contact the writer on his facebook account Pak Faizal Solo
opo kuwi hikikomori
Hikikomori (ひきこもり or 引き籠もり Hikikomori?, literally "pulling away, being confined", i.e., "acute social withdrawal") is a Japanese term to refer to the phenomenon of reclusive people who have chosen to withdraw from social life, often seeking extreme degrees of isolation and confinement because of various personal and social factors in their lives. The term hikikomori refers to both the sociological phenomenon in general as well as to people belonging to this societal group.
The Japanese Ministry of Health, Labour and Welfare defines hikikomori as people who refuse to leave their house, and isolate themselves from society in their homes for a period exceeding six months.[1] While the degree of the phenomenon varies on an individual basis, in the most extreme cases, some people remain in isolation for years or even decades. Often hikikomori start out as school refusals, or futōkō (不登校) in Japanese (an older term is tōkōkyohi (登校拒否)). The Ministry of Health estimates that approximately 50,000 hikikomori live in Japan, about one third of whom are aged 30 and older (Larimer 2000).
Common traits
Free download buku PRAGMATICS by George Yule
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| anonymous Assalamualaikum wr.wb. dear all netters.buat para mahasiswa yang bingung mencari bukunya pak George Yule berjudul PRAGMATICS berikut ini adalah 4 links for free download. ingat password buat membaca file pdf ini ialah ebooksclub.org. ga usah dihafalkan tapi di kopas saja..
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A Reading of Paul Grice’s Presupposition & Conversational Implicature
By Abdeslam Badre
Introduction :
Two principal reasons are enough to account for both the importance as well as the reason behind designing social rules of natural language use. On the one hand, they – or some of them- are used to protect one’s feelings by showing respect. On the other hand, more importantly, rules of language use are designed to protect the integrity of language; otherwise, the latter would cease to be of any importance to us if people went on telling lies in such a random manner. For this reason, a set of conventions (governing language-use that preserves its integrity) is settled, requiring us: (1) to be honest –among other things- (2) to have evidence for what we say, and (3) to make what we say relevant to the speech context. For further explanation of the rules of language use as introduced by P.Grice, and the way they operate in a conversation, a thorough reading of Grice’s above mentioned article is highly recommended, which is the attempting aim of this paper.
1 - The basis of P. Grice theory:
The overriding aim of the Griciane theory is to show the meaning of both some logical devices and the meaning of their counterparts in natural language- such as: ( “and” → “&”), ( “not” → “┐”), (“the” → “Ś”)...Simultaneously, Grice endeavours to show whether there is a divergence between the meaning of the formal logical devices and their natural language counterparts. That is to say, divergence may appear to exist as follows:
Basic Pragmatic theories of Paul Grice
Paul Grice
Herbert Paul Grice, universally known as Paul, was born on March 13, 1913 in Birmingham, England and died on August 28, 1988 in Berkeley CA. Grice received firsts in classical honours moderation (1933) and literae humaniores (1935) from Corpus Christi College, Oxford. After a year teaching in a public school, he returned to Oxford where, with a nearly five year interruption for service in the Royal Navy, he taught in various positions until 1967 when he moved to the University of California-Berkeley. He taught there past his official 1979 retirement until his death in 1988. He was philosophically active until his death — holding discussions at his home, giving lectures and editing a collection of his work that was posthumously published as Studies in the Way of Words. He is best known for his innovative work in philosophy of language, but also made important contributions to metaphysics, ethics and to the study of Aristotle and Kant. His work has also been influential outside of philosophy in linguistics and artificial intelligence. Although relatively little work was published during his life, he had a very wide influence via lectures and unpublished manuscripts. The best known of these were the William James Lectures which he gave at Harvard in early 1967 and which circulated widely in unauthorized manuscript form until they were published as part of Studies in the Way of Words. He also played cricket, chess and piano, each at a very high level of accomplishment.
1. Overview
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Translatability and Poetic Translation - Part 1
amazingly written by :Shi Aiwei
Xinzhou Teachers University, Shanxi, China
Translatability and Poetic Translation - Part 1
Abstract
The “translator, traitor” is a motto that is believed by many to be true, not mentioning poetic translation, the one area too divine to be touched for literary enthusiasts, or more specifically, poetic enthusiasts. “Poetry is what gets lost in translation,” Robert Frost, American poet and critic, once says. This thesis, starting from a brief account of old ideas of the untranslatability of poetry, proposes instead a hypothesis that poetry is translatable (Chapter One). In the next chapter (Chapter Two) an analysis of why poetry is untranslatable is made in both linguistic and cultural respects. It goes on giving a detailed analysis of translation in general, its various definitions, its multiple functions and the author’s own idea of it (Chapter Three). Then literary translation is discussed, involving its features and main function—aesthetic value which is the very core in poetic translation as well (Chapter Four). Chapter Five deals with features of poetic translation, treating at the beginning the relationship between poetry and aesthetics and then making a comparison of Sino-west poetic theories. What follows is a discussion of the longstanding issue of form vs content and the criteria of poetic translation. At the end of this chapter, the function of poetry is discussed. Chapter Six suggests some strategies in poetic translation, all with a strong consciousness of compensation of possible loss of the source text. The thesis ends with a conclusion—poetry is translatable, if translation is regarded as a purposeful act rather than a sterile irrational pursuit of exact duplication.
Xinzhou Teachers University, Shanxi, China
Translatability and Poetic Translation - Part 1
Abstract
The “translator, traitor” is a motto that is believed by many to be true, not mentioning poetic translation, the one area too divine to be touched for literary enthusiasts, or more specifically, poetic enthusiasts. “Poetry is what gets lost in translation,” Robert Frost, American poet and critic, once says. This thesis, starting from a brief account of old ideas of the untranslatability of poetry, proposes instead a hypothesis that poetry is translatable (Chapter One). In the next chapter (Chapter Two) an analysis of why poetry is untranslatable is made in both linguistic and cultural respects. It goes on giving a detailed analysis of translation in general, its various definitions, its multiple functions and the author’s own idea of it (Chapter Three). Then literary translation is discussed, involving its features and main function—aesthetic value which is the very core in poetic translation as well (Chapter Four). Chapter Five deals with features of poetic translation, treating at the beginning the relationship between poetry and aesthetics and then making a comparison of Sino-west poetic theories. What follows is a discussion of the longstanding issue of form vs content and the criteria of poetic translation. At the end of this chapter, the function of poetry is discussed. Chapter Six suggests some strategies in poetic translation, all with a strong consciousness of compensation of possible loss of the source text. The thesis ends with a conclusion—poetry is translatable, if translation is regarded as a purposeful act rather than a sterile irrational pursuit of exact duplication.
An interesting exercise
Assalamualaikum.wr.wb
Dear all my students of International Class STAINSA. this is an interesting exercise of translating a poem from English to Indonesian. at first I have intentionally used Google translate to show how strange and wierdo of that translation machine.
see this one :)
The Road not Taken
by Robert Frost
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
Dear all my students of International Class STAINSA. this is an interesting exercise of translating a poem from English to Indonesian. at first I have intentionally used Google translate to show how strange and wierdo of that translation machine.see this one :)
The Road not Taken
by Robert Frost
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
A story about "Krambil" (old coconut)
(When I was young in the year of 2000 , saiki wis old man :)
One day in madukawan, Pamekasan, madura, I met some pakistani men who were joyfully eating "Krambil" (old coconut).
They looked so happy in eating it.For Your info, In Pakistan "Krambil"and "Pepaya" are belong to rare expensive fruits.
I ever met one pakistani man who said "Brother faishol, I think you're not my brother". I said to him, "How can it be? I'm your brother in Islam". then again he replied, :"yesterday you have promised that you will buy me pepaya but you forget about it". ( ya Allah Gusti cuma pengen makan kates/pepaya wae bilang YOU'RE NOT MY BROTHER. Benar2 pengalaman paling kadir, kirun dan rustam (maaf kalo ada nama rustam disini :)
ok .back to the topic of A story about KRAMBIL
I met then under the tree eating krambil with euphoria and great enthusiasm.
one of them said to me, "challo (come on) Brother Faishol, let's eat this fresh old coconut.
this is very delicious.in pakistan if we have this one we will eat with all the members of the family, cut this into some slices/pieces and happily eating our part.
this is a precicious and fresh fruit".
I just smiled coz I could not imagine eating that fruit treated as if it was similar to the joy of eating "yummy" washington apple or "the luxurious" durian .
I said to him, "No, brother :). in my place that's one of the ingredients for cooking". this will make me KREMINEN (cacingan :).
then he asked me curiously,"What's KREMINEN"
I smiled again, "Nothing. Kreminen means "bohot acha=good :)
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Sophisticated Words
Hi, guys! It's me again! First, CMIIW 
Is it really important to learn about "Sophisticated Words?"
In my opinion, when we are in informal situations in our daily life it's not really necessary to learn sophisticated words. Because, how often we use them in informal situations? The most common answer is as we all know : SELDOM.
But, when it comes to formal situations it's become a way more important to use sophisticated words. Especially in situations that we "sell ourself" such as in our thesis judgment, job-interview, academic presentation, seminar, etc.
So, the balance wiew to answer "Is it really important to learn about Sophisticated Words?" is YES.
The list below is my collection of "sophisticated words" :
1. abate: reduce or lesson
2. abdicate: give up a position
3. aberration: something unusual, different from the norm
4. abhor: to really hate
5. abstain: to refrain from doing something
6. adversity: hardship, misfortune
7. aesthetic: pertaining to beauty
8. amicable: agreeable
Is it really important to learn about "Sophisticated Words?"
In my opinion, when we are in informal situations in our daily life it's not really necessary to learn sophisticated words. Because, how often we use them in informal situations? The most common answer is as we all know : SELDOM.
But, when it comes to formal situations it's become a way more important to use sophisticated words. Especially in situations that we "sell ourself" such as in our thesis judgment, job-interview, academic presentation, seminar, etc.
So, the balance wiew to answer "Is it really important to learn about Sophisticated Words?" is YES.
The list below is my collection of "sophisticated words" :
1. abate: reduce or lesson
2. abdicate: give up a position
3. aberration: something unusual, different from the norm
4. abhor: to really hate
5. abstain: to refrain from doing something
6. adversity: hardship, misfortune
7. aesthetic: pertaining to beauty
8. amicable: agreeable
MENGENALI WATAK SESEORANG DARI PENGGUNAAN BANTAL
Tahukah anda watak kita dapat dikenali melalui cara kita menggunakan bantal sewaktu tidur ?
1) Memeluk Bantal
Mereka yang suka memeluk bantal biasanya berjiwa seni. Mereka mempunyai penghargaan yang tinggi terhadap lukisan, musik dan sastra. Perasaan mereka halus dan jiwa mereka romantik. Kadangkala ada yang bisa membaca peristiwa yang akan berlaku melalui mimpi. Mereka juga sangat prihatin terhadap kesusilaan.
2) Menggunakan Banyak Bantal
Mereka biasanya kurang keyakinan.Dalam kehidupan seharian mereka memerlukan banyak pendamping. Mereka jarang membuat keputusan sendiri, sebaliknya mendapatkan pandangan orang lain.
3) Tidur Dengan Satu Bantal
Mereka bukan jenis mengada-ngada dan boleh menerima keadaan seadanya. Mereka juga membuat keputusan berdasarkan fikiran dan bukan nafsu semata-mata.
ALL FREE DOWNLOADS OF MY TRANSLATION LECTURE
1. introduction-to-the-world-of-translation
2. the-process-of-translation
3. problems-of-equivalence-in-translation
4.loss-and-gain-in-translation
5.implication-of-culture-on-translation
6. this is may be the more important one after knowing about the introduction of translation study : kinds-of-translation-and-collocation
2. the-process-of-translation
3. problems-of-equivalence-in-translation
4.loss-and-gain-in-translation
5.implication-of-culture-on-translation
6. this is may be the more important one after knowing about the introduction of translation study : kinds-of-translation-and-collocation
Mengubah Mental Pegawai dengan Khuruj
Adzan shalat Dhuhur berkumandang dari masjid di kantor Walikota Palopo, Sulawesi Selatan, siang itu. Hampir seluruh pegawai bergegas menuju masjid untuk menunaikan shalat. Sebagian pegawai pria lengkap dengan kopiahnya, sementara pegawai wanita lengkap dengan busana Muslimah.
Situasi di atas adalah pemandangan sehari-hari di kantor tersebut. Shalat berjamaah diharuskan bagi seluruh pegawai Muslim. Tak hanya itu, di kantor ini juga diwajibkan berjilbab bagi Muslimah, bisa mengaji, serta khuruj (keluar wilayah untuk berdakwah dengan waktu yang telah ditentukan). Semua itu tertuang dalam surat edaran Walikota Palopo dengan nomor 450/160/Kesra/IV/2009, perihal Peningkatan Shalat Berjamaah dan Kerjasama Dakwah dengan Jamaah Tabligh.
Tapi jangan salah, semua ini bukan paksaan. Semuanya berjalan dengan kesadaran setelah para pegawai mengikuti pesantren kilat yang diberi nama Bimbingan dan Latihan Mental Spiritual. Hasil kerjasama Pemda Palopo dan Jamaah Tabligh (JT).
Situasi di atas adalah pemandangan sehari-hari di kantor tersebut. Shalat berjamaah diharuskan bagi seluruh pegawai Muslim. Tak hanya itu, di kantor ini juga diwajibkan berjilbab bagi Muslimah, bisa mengaji, serta khuruj (keluar wilayah untuk berdakwah dengan waktu yang telah ditentukan). Semua itu tertuang dalam surat edaran Walikota Palopo dengan nomor 450/160/Kesra/IV/2009, perihal Peningkatan Shalat Berjamaah dan Kerjasama Dakwah dengan Jamaah Tabligh.
Tapi jangan salah, semua ini bukan paksaan. Semuanya berjalan dengan kesadaran setelah para pegawai mengikuti pesantren kilat yang diberi nama Bimbingan dan Latihan Mental Spiritual. Hasil kerjasama Pemda Palopo dan Jamaah Tabligh (JT).
Tales of two blogs
Entah kenapa saya lebih merasa senang dengan WP Blog saya: abudira.wordpress.com daripada semua blog blogspot yang pernah saya buat. kayaknya lebih user friendly karena kita bisa upload foto, teks dan semua bentuk file ms-word,pdf, powerpoint dan buanyyaak komentar dari visitor. dalam satu bulan bisa 15 sampai 20 komentar masuk dan alhamdulillah rangking 299 di blog-indonesia.com. check this out.
COOPERATION AND IMPLICATURE
for a few days I can't give the lecture but this is the substitution.
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cooperation and implicature
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cooperation and implicature
Cooperation and implicature
Cooperation and implicature
In our daily life, speakers and listeners involved in conversation are generally cooperating with each other. In other words, when people are talking with each other, they must try to converse smoothly and successfully. In accepting speakers’ presuppositions, listeners have to assume that a speaker is not trying to mislead them. This sense of cooperation is simply one in which people having a conversation are not normally assumed to be trying to confuse, trick, or withhold relevant information from one another.
However, in real communication, the intention of the speaker is often not the literal meaning of what he or she says. The real intention implied in the words is called conversational implicature.
Example:
[1]
However, in real communication, the intention of the speaker is often not the literal meaning of what he or she says. The real intention implied in the words is called conversational implicature.
Example:
[1]
A: Can you tell me the time?
B: Well, the milkman has come.
B: Well, the milkman has come.
In this little conversation, A is asking B about the time, but B is not answering directly. That indicates that B may also not know the accurate time, but through saying “the milkman has come”, he is in fact giving a rough time. The answer B gives is related to the literal meaning of the words, but is not merely that. That is often the case in communication. The theory of conversational implicature is for the purpose of explaining how listeners infer the speakers’ intention through the words.
Most Famous Poems Ever made
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(1) Death
by John Donne
by John Donne
Death be not proud, though some have called thee
Mighty and dreadfull, for, thou art not so,
For, those, whom thou think'st, thou dost overthrow,
Die not, poore death, nor yet canst thou kill me.
From rest and sleepe, which but thy pictures bee,
Much pleasure, then from thee, much more must flow,
And soonest our best men with thee doe goe,
Rest of their bones, and soules deliverie.
Thou art slave to Fate, Chance, kings, and desperate men,
And dost with poyson, warre, and sicknesse dwell,
And poppie, or charmes can make us sleepe as well,
And better then thy stroake; why swell'st thou then;
One short sleepe past, wee wake eternally,
And death shall be no more; death, thou shalt die.
First aired: 25 July 2008
Mighty and dreadfull, for, thou art not so,
For, those, whom thou think'st, thou dost overthrow,
Die not, poore death, nor yet canst thou kill me.
From rest and sleepe, which but thy pictures bee,
Much pleasure, then from thee, much more must flow,
And soonest our best men with thee doe goe,
Rest of their bones, and soules deliverie.
Thou art slave to Fate, Chance, kings, and desperate men,
And dost with poyson, warre, and sicknesse dwell,
And poppie, or charmes can make us sleepe as well,
And better then thy stroake; why swell'st thou then;
One short sleepe past, wee wake eternally,
And death shall be no more; death, thou shalt die.
First aired: 25 July 2008
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(2) Ode to Autumn
by John Keats
by John Keats
Season of mists and mellow fruitfulness,
Close bosom-friend of the maturing sun;
Conspiring with him how to load and bless
With fruit the vines that round the thatch-eaves run;
To bend with apples the moss'd cottage-trees,
And fill all fruit with ripeness to the core;
To swell the gourd, and plump the hazel shells
With a sweet kernel; to set budding more,
And still more, later flowers for the bees,
Until they think warm days will never cease;
For Summer has o'erbrimm'd their clammy cells.
Close bosom-friend of the maturing sun;
Conspiring with him how to load and bless
With fruit the vines that round the thatch-eaves run;
To bend with apples the moss'd cottage-trees,
And fill all fruit with ripeness to the core;
To swell the gourd, and plump the hazel shells
With a sweet kernel; to set budding more,
And still more, later flowers for the bees,
Until they think warm days will never cease;
For Summer has o'erbrimm'd their clammy cells.
A really touching story of Marriage life
When I got home that night as my wife served dinner, I held her hand and said I've got something to tell you. She sat down and ate quietly. Again I observed the hurt in her eyes.
Suddenly I didn't know how to open my mouth. But I had to let her know what I was thinking. I want a divorce. I raised the topic calmly. She didn't seem to be annoyed by my words, instead she asked me softly, why? I avoided her question. This made her angry. She threw away the chopsticks and shouted at me, you are not a man!
That night, we didn't talk to each other. She was weeping. I knew she wanted to find out what had happened to our marriage. But I could hardly give her a satisfactory answer; I had lost my heart to a lovely girl called Dew. I didn't love her anymore. I just pitied her!
With a deep sense of guilt, I drafted a divorce agreement which stated that she could own our house, 30% shares of my company and the car. She glanced at it and then tore it into pieces. The woman who had spent ten years of her life with me had become a stranger. I felt sorry for her wasted time, resources and energy but I could not take back what I had said for I loved Dew so dearly.
Suddenly I didn't know how to open my mouth. But I had to let her know what I was thinking. I want a divorce. I raised the topic calmly. She didn't seem to be annoyed by my words, instead she asked me softly, why? I avoided her question. This made her angry. She threw away the chopsticks and shouted at me, you are not a man!
That night, we didn't talk to each other. She was weeping. I knew she wanted to find out what had happened to our marriage. But I could hardly give her a satisfactory answer; I had lost my heart to a lovely girl called Dew. I didn't love her anymore. I just pitied her!
With a deep sense of guilt, I drafted a divorce agreement which stated that she could own our house, 30% shares of my company and the car. She glanced at it and then tore it into pieces. The woman who had spent ten years of her life with me had become a stranger. I felt sorry for her wasted time, resources and energy but I could not take back what I had said for I loved Dew so dearly.
Buat anda yang ingin berkonsultasi tentang grammar,vocab, translation
pokoknya apa aja yang anda bingungkan
InsyaAllah saya akan coba membantu sebisanya.
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