Archive for the ‘Language’ Category

The “brotherhood of man” myth

September 20, 2022

(This post was triggered by my ire over some sanctimonious media blather about the brotherhood of man).

All the words we use for describing relationships (father, mother, brother, sister uncle, aunt, ….) are as much about including specific people within the relationship as about excluding others. The unavoidable reality of a “brother” or a “sister” is that the terms distinguish between, a brother and a non-brother, and a sister and a non-sister. Brotherhood and sisterhood are as much about creating and describing bonds between those included as about excluding all others. The word brother has no meaning if there is no distinction from a non-brother. If everybody is a brother, the “brotherhood” of man” is trivial at best, and at worst, meaningless.

The need to distinguish between, and have terms for, we and them is deep rooted in human behaviour. The need goes back to the beginnings of social interactions, and the words were invented from the need to protect, and extend protections to, family and tribe. The need for we/them or us/them is primal. These words are intertwined with our own fundamental, individual assessments of good and bad. We are always good and they are usually bad. We shall prevail over them. It is just as much about aligning with someone as with creating distance from others. We cannot exist without excluding them. Relationship descriptors are nearly always we and them words. It is a primal thing for humans and probably for most living things. We look different to them. We wear red, they wear blue. We are predators, they are prey. We go to heaven, they go to hell. Of course, these words describe a relationship but the critical point is to distinguish by the description. A “brother” or a “father” or a “mother” is no doubt descriptive, but by description distinguishes them from all others.

The entire concept of brotherhood builds on the primal drive to protect family. It is built upon the not always true assumption that brothers (siblings) behave more favourably to each other than to non-siblings. Unfortunately it has become an empty, sanctimonious term and is used very loosely and is, nearly always, meaningless. All 7.3 billion humans may be related but that argument extends to all life. “Universal brotherhood” among humans does not – and cannot – exist. The “Fatherhood of God and the brotherhood of all humans” is very popular in religious and half-religious circles, but is merely pious and sickly. The “Muslim brotherhood” excludes all non-Muslims and even many Muslims. “Christian brotherhood” is primarily about exclusion not inclusion. The “brotherhood of nations” is a nonsense term much admired in the General Assembly. It should be noted that all fraternal organisations claim brotherhood among their members which of course only works if one excludes all non-members. “In a spirit of brotherhood” is another often used but entirely empty phrase.

Let us not forget that when the spirit moved him, it was Cain who killed his brother Abel.


Words, words, words – How many do we need?

September 2, 2022

There are only four possibilities for the direct, primary use of words. You can think them, say them, write them or read them. (Note that in sign language, signing is a proxy for saying). The purpose, implicit or explicit, is communication. Indirectly, of course, you can learn them, or forget them or use them for some other esoteric purposes, but their manifestation is limited to thinking, saying (signing), writing or reading. There is even a case for writing to be considered secondary to thinking and reading secondary to writing. Words are invented but no word can exist as an arbitrary decision of an individual. Just making a particular sound, or scribbling some particular juxtaposition of letters or symbols, does not make a word. Every word must have an associated meaning but nothing is a word until the meaning and that association is shared with, at least, one other. Repetition of the word must invoke the same meaning. A word without an associated meaning – such as a word in another language – is just a sound or a squiggle but not a word.

But how is a word created in the first place?

The need to communicate in a social setting came first. The sharing of the association of a particular sound with a specific meaning must have come next. Note that in the absence of language, the invention of words must precede the invention of a particular language. Given a language, new words can be invented within it. To be a word in a written language today requires three components. A sound, a meaning and a particular combination of letters or symbols to represent the sound or the meaning. It would seem that symbols to represent meanings came long before phonetic alphabets came to represent sounds. Whereas symbols to represent meanings are restricted to shared meanings, an alphabet can represent – in writing – any sound. It provides the ability to write and then speak sounds which have no associated meanings and are not words at all. Hieroglyphs represented meanings and Chinese and kanji symbols still do. However, letters in most languages nowadays are phonetic. Combinations of letters represent sounds, some of which are representations of word-sounds. (Surprisingly Ethnologue informs me that of the currently listed 7,139 living languages, as many as 3,074 have no developed writing system. It is also estimated that there are around 150 distinct sign languages being used today).

No word originated as a jumble of letters or symbols. Sounds come first, associated meanings come next and letters or symbols then follow. In non-alphabetic writing systems, meanings are conveyed but there is no information about the sound. Phonetic alphabets convey sounds but meanings have to be inferred or provided by memory and teaching and learning. The letters put together to represent a word-sound follow the rules of spelling extant at the time.  During the lifetime of a word, its sound, its meaning or symbolic representation (spelling), all can and do evolve. Sometimes a word describes the meaning of a sound where the word-sound approximates or suggests the sound-meaning itself (bang, boom, sizzle, … ). Sometimes the word-sound has the meaning of that which creates the sound suggested by the word-sound (choo-choo train, tick-tock clock). Just as language enables conveying the abstract (including lying), the alphabet enables nonsense words and sounds. Dylan Thomas or Edward Lear would have had different lives without their command of the alphabet.

Wikipedia: Onomatopoeia is the process of creating a word that phonetically imitates, resembles, or suggests the sound that it describes. Such a word itself is also called an onomatopoeia. Common onomatopoeias include animal noises such as oink, meow, roar, and chirp. Onomatopoeia can differ between languages: it conforms to some extent to the broader linguistic system; hence the sound of a clock may be expressed as tick tock in English, tic tac in Spanish and Italian, dī dā in Mandarin, kachi kachi in Japanese, or tik-tik in Hindi.

Human brains have cognitive limits and exhibit individual vocabularies ranging from beginners having about 2,000 words and Wordsmiths with over 50,000.

Most people know around 20,000 – 35,000 words (in any language). Extremely gifted people – very rarely – may approach a vocabulary of 60,000 words. Even multi-lingual people seem to have a total vocabulary not exceeding the limits of mono-lingual people. …….. But why does each of us know so few words of all the words that are available?

My hypothesis is that there is a stable level – the Wordsmith Number – which the brain establishes. It is a cognitive limit to the size of the active vocabulary that a person can maintain. It is established by the manner in which the brain learns, stores and retrieves active and passive words. It is a dynamic level and varies as our activities change (reading, writing, speaking, diversity of social relationships ..). Words that are not active are shunted out of active memory. In very rare circumstances is a Wordsmith Number of greater than about 30,000 established.

There is probably no healthy grown adult who has a vocabulary of less than about 2,000 words in some language. In a language typically having about 200,000 active words, there would be about 200 (0.1%) which were absolutely necessary and without which no concept could be conveyed. A fluent speaker would need to know only about 15% of the total and even the most proficient wordsmith would only know about 25-30%. With just about 1% of all the available words (2,000 words) more than 95% of communications in that language could be understood. Knowing just 1% of the available words in a language is sufficient for an individual to be fully functional in a society.

Children learn to recognise sounds and associate meanings well before they can reproduce them. By the age of 12 months they can probably recognise 50 -100 word-sounds. By the age of 2 years they can produce over 100 word-sounds and start combining words to convey meanings. By 4 or 5 their vocabulary is numbered in thousands.

When a 15% vocabulary gives fluency and 25% gives the highest proficiency, I cannot avoid the conclusion that language is vastly under-utilised. But what would our societies be like if being a wordsmith was the norm and not an outlier? I suspect that language is a tool that is, as yet, too advanced for the species and is waiting for evolution to catch up.


A square is rounder than a rectangle

July 2, 2022

Sometimes (for example after imbibing my third whiskey) I am both intrigued and frustrated by the nature of shapes. Do shapes exist at all? Except, perhaps, as a property of a thing?

Without dimensions there can be no shapes. A point has no shape. In one dimension, shape is almost, but not quite, trivial. A one-dimensional shape is just a line. Both a point and a line are abstract things and do not exist physically. We perceive three physical dimensions but we are also constrained to experience nothing but 3 dimensions. We can imagine them, but there are no 1-D or 2-D things. Even a surface, which is always two-dimensional, is abstract. We talk about circular things but the concept of a circle is also an abstraction in an abstract two dimensions. Look as much as you like in the physical world but you can never find any 2-D circles in this 3-D world. Most shapes are two-dimensional. So how, I wonder, can some 3-D thing be described in terms of a 2-D circularity. If you rotate the abstract two-dimensional object called a circle in 3 dimensions, you can generate an abstract 3-D object called a sphere. It pre-supposes, of course that 3-D space exists within which rotation can occur. But what is a sphere? How do you rotate an abstract object? A square rotated gives a cylinder – not a cuboid. A point stretched into two dimensions, or twirled in three, remains a point and still imaginary. A line rotated gives just a line.

I find the word shape is diffusely defined in dictionaries – possibly because it is itself philosophically diffuse.

shape (n):

  • the external form, contours, or outline of someone or something;
  • a geometric figure such as a square, triangle, or rectangle;
  • the graphical representation of an object or its external boundary, outline, or external surface.

Shape, it seems to me, has a connection with identity. Things without identity have no shape. All countable, physical things have shape as an attribute. But uncountable things – rain, mist, water, … – are devoid of shape. But any shape is also an abstraction which can be taken separate from the physical things. Abstract things and uncountable things can also be invested with shape as a descriptor, but this is both figurative and subjective. We can refer to the shape of an idea, or the shape of a history, or of a culture, but the meaning conveyed depends upon the physical things normally connected with such shapes. Even when we use the word shapeless we usually do not mean that it is devoid of shape but that the shape is not a standard recognised form. Shape emerges from existence though not necessarily from the existence of things. It is here that the distinction between form and substance originates. Shape needs existence but it is not difficult to imagine the concept of shapes existing in even a formless universe without substance.

In philosophy, shape is an ontological issue. There have been many attempts in philosophy to classify shapes. For example:

The shape of shapes

An important distinction to keep in mind is that between ideal, perfect and abstract geometric shapes on the one hand, and imperfect, physical or organic mind-external shapes on the other. Call the former “geometric shapes” and the latter “physical shapes” or “organic shapes”. This distinction can be understood as being parallel to types (classes, universals, general entities) and instances (individuals or particulars in the world). Geometric shapes typically have precise mathematical formalizations. Their exact physical manifestations are not, so far as I am aware, observed in mind-external reality, only approximated by entities exhibiting a similar shape. In this sense geometric shapes are idealizations or abstractions. This makes geometric shapes similar to types or universals. Their instances are inexact replicas of the shape type in question, but have similar attributes or properties in common, properties characterizing the type. By contrast, organic or physical shapes are irregular or uneven shapes of mind-external objects or things in the world. A planet is not perfectly spherical, and the branches of a tree are not perfectly cylindrical, for example. “Perfectly” is used here in the sense of coinciding with or physically manifesting the exact mathematical definitions, or precise symmetrical relations, of geometric shapes. Objects and physical phenomena in the world, rarely if ever, manifest or exhibit any concretization of geometric shapes, but this is not to say that it is not possible or that it does not obtain at times. Objects are not precisely symmetrical about a given axis, cube-shaped things do not have faces of exactly the same area, for example, and there is no concretization of a perfect sphere. ……………

With respect to the mind-external world, notice that if shapes are properties (of things), then we may have a situation in which properties have properties. At first glance this seems true because we predicate shape of objects in the world; we say that objects have a certain shape. We also describe types of shapes as having specific properties. If a shape is defined as having a particular number of sides (as with polygons), a particular curvature (as with curved shapes, such as the circle and the ellipse), specific relations between sides, or otherwise, then it should be apparent that we are describing properties of properties of things. We might be inclined to say that it is the shape that has a certain amount of angles and sides, rather than the object bearing the shape in question, but this is not entirely accurate. Shapes, conceived as objects in their own right (in geometric space), have sides, but in our spatiotemporal world, objects have sides, and surfaces, as well. When we divorce the shape from that which has the shape via abstraction, we use ‗side‘ for the former as much as we do for the latter. The distinction between geometric and physical space, between ideas and ideal or cognitive constructions and material mind-external particulars is significant.

My preferred definition of shape is:

shape is an abstract identity of form devoid of any substance

I take shapes to be forms both in two dimensions and in three. So, by this definition, I include spheres and cylinders and cuboids and pyramids to be shapes. Shape is about form – whether or not there is a thing it is attached to. We can have regular shapes where the regularity is abstract. We can have irregular shapes which cannot be described by any mathematical expression. And we can have shapeless shapes. We can compare shapes and discover the concept of similarity. We can even compare dissimilar shapes. I can conceive of the quality of form and talk about circularity or squareness or sphericality or even shapelessness.

I can have curvy shapes and I can have jagged shapes. My ping-pong ball is more spherical than my dimpled golf ball. They are both rounder than an orange but I have no doubt that an orange is rounder than a cucumber. Just as an apple is squarer than an orange. A fat person is rounder than a thin person. I know one cannot square a circle yet I have no difficulty – in my reason – to attributing and comparing levels of squareness and roundness of things. Some squashes are round and some are cylindrical. A circle squashed gives an ellipse and the shape of the earth is that of a squashed sphere. Circular logic is not a good thing. Logic is expected to be linear. A spherical logic is undefined.

And any square is rounder than a rectangle.


A strategy for Wordle 7

May 12, 2022

I am very new to Wordle and only started playing last week. The greatest challenges I found with Wordle 5 and 6 were the use of American spellings and the seemingly arbitrary conjoining of two words to create “words” which I would not consider to be single words.

Wordle 5 and 6 did not seem too taxing and soon got boring. Wordle 7 is now keeping me engaged for longer than 5 or 6 did. The “strategy” I have evolved is to use the same 3 starting words (entirely by trial and error) to cover as many letters of the alphabet as possible. The last 3 attempts seem to then be sufficient to find the hidden word in most cases. But I am still not happy with two word combinations being elevated to be taken as single words. (website, manhole ….). Smacks of cheating.

I only started with Wordle 7 this week. I am sure there must be better words but the three I have ended up using – again by trial and error – are:

THREADS

LOUNGER or LOUNGES

PRIVACY

So far so good. The success rate has come up to about 75% 95% (and most failures are on my unfamiliarity with American usage and Americanisms).

My three chosen words cover 17 letters. I now need to find three better starting words perhaps covering 18 or 19 letters of the alphabet. 


When the tree falls in the forest, the sound is only due to language

May 1, 2022

The classic, cliched question goes:

“If a tree falls in a forest and no one is around to hear it, does it make a sound?”

The non-philosophical part of question is easily answered.

  • If a tree falls within an extant medium, and
  • there is consequent vibration within that medium, and
  • there is an organ which can detect such vibrations, and
  • the organ generates impulses, and
  • it sends these impulses to a brain, and
  • that brain interprets the impulses as something the brain itself labels as sound, then
  • there will be sound.

If the tree fell in a vacuum there would be no vibration of anything. No medium, no sound. No ear, no sound. No brain. no sound. In fact, if we did not have ears connected to our brains our language would be unable to come up with words for ears, hearing or sound. If we had no word for sound then there might well be vibrations when the tree fell, but there would be no sound. The non-philosophical answer then becomes that if we had no word in language for sound then there would be no sound. When a dog or a bat detects vibrations at frequencies that our ears cannot detect then such signals never reach our brains to ever be classified in our language as sound. What an animal might interpret in its brain when its ears detect signals is whatever that animal interprets it or labels it to be.  Only if we define the word sound to loosely mean what any brain may interpret on receiving signals from any ear-like organ, could we say that the animal discerns sound.

The philosophical part of the question, however, which considers perception, observation and existence is much more interesting. There are many things we cannot directly experience with our limited senses. But we can infer and/or deduce that they exist by their interactions with other things giving changes which we can observe directly. We extend our senses by creating wonderful instruments which then produce changes observable directly by our traditional senses. We “see” in the ultraviolet or the infra-red only because our cameras convert these UV or IR signals into images that do fall within our visible range.

But what of all that we cannot observe, directly or indirectly, by our limited senses and our finite brains? Is it so that if something cannot be observed, cannot be perceived, cannot be inferred to exist by any interaction it has with anything else in this universe, then it does not exist? Or is it merely that we are ignorant of its existence? Philosophy is, of course, about asking unanswerable questions. Once a question can be answered it leaves the field of philosophy.

Take bongism for example. We cannot observe it, perceive it, infer it or deduce it. It has no known interactions with anything else in this universe. But it is the imbalance in bongism which caused all existence in the first place. It is the answer to the question “Why do things exist at all?”.

Does bongism exist?

It must do, since I have a word for it.


Discovery versus invention and why mathematics is just another language

October 31, 2021

Languages are invented, and words are invented. We can assign whatever meaning we can commonly agree on, to any word. Discovery and invention are such words and are labels, placeholders, for some intended meaning. Confusion with words arise because the nuances of meaning associated with a word may not be as common as we think. This post is about mathematics being a language, but I need to start by what I understand to be discovery and how it differs from invention.


Discoveries and inventions

I do not quite understand the uncertainty sometimes expressed about whether things are inventions or discoveries. I find no ambiguity between “discovery” and “invention”. It is not as if everything in the world must be either discovered or invented. There is no need for any epistemological issues here. Discovery consists of the first finding of that which exists but is unknown. It includes what may be newly inferred either by deduction or by induction. What has been discovered by others can still be discovered by someone else as new knowledge. The discoverer, however, does not impact what is discovered. Discovery is always about finding. Invention, on the other hand, is always about creation. It creates something (material or immaterial) that did not exist before. The act of invention requires purpose and always results in a construct. The inventor defines and creates the invention. Once invented by someone, something may be discovered by others. An invention may be so complex that even its inventor has to discover some of its detailed characteristics or workings. It may be rediscovered if it has been forgotten (if immaterial) or has fallen into disuse (if material). Creation is not necessarily or always invention. A copy or even an improvement of an invention by someone else may involve creation but is neither a discovery nor an invention. Both finding and creation imply a doer, though it is not necessary for the doer to be human.

Of course everything discovered to exist must – so our logic tells us – have had a beginning. Whether such a beginning was a creation event (an invention), or random happenchance, or something else, lies at the heart of the most intractable philosophical question of all – the mystery of existence. I take the view that existence encompasses both material and immaterial things, and that the immaterial does not necessarily require a mind within which it is perceived to exist. The flow of time, causality and the laws of nature are, to my mind, examples of such immaterial existence. Thoughts, however, are also immaterial and exist but they need a mind within which to reside.

  • we discover our existence, we invent our names
  • emotions are discovered, their descriptive names are invented
  • hate is discovered, war is invented
  • a thought is discovered, a story is invented
  • the laws of nature are discovered, the laws of man are invented
  • knowledge is discovered, the Koran and the Bible are invented
  • human capabilities are discovered, actual behaviour can often be invented
  • the cognitive ability to relate and recognise patterns in sound is discovered, a piece of music is invented
  • language ability is discovered, languages are invented
  • new individual experiences (emotions, colours, feelings) are discovered, naming them may be inventions
  • individual learning of what is knowable but not known is discovery, creating a new word is invention
  • (Pooh learning about elephants was an invented discovery, naming them heffalumps was invention by Milne)
  • the cognitive ability to tell lies is discovered, fiction is invented
  • the human need to seek explanations is discovered, gods are invented
  • the emotional, human need for spiritualism is discovered, religions are invented
  • logic is discovered, argument is invented
  • relationships and patterns in the universe are discovered, languages to describe these are invented
  • where no man has gone before leads to discovery, naming or mapping the where is invention
  • my need for coffee is a discovery, my mug of coffee is a creation but is no invention
  • human behaviour may be discovered, “social science” is always invention
  • new geography is usually discovery and no geography can ever be invented
  • the past is immutable, history is a patchwork of discovered islands in a sea of invented narrative
  • news is discovered, fake news is invented

As a generalisation there is scientific discovery and there is artistic invention. The process of science is one of discovery and there is little ambiguity about that. The search for knowledge is about discovery and never about the invention of knowledge. That tools and instruments used for this process of discovery are often inventions is also apparent. Some ambiguity can be introduced – though I think unnecessarily – by treating postulates and hypotheses and theories as inventions in their own right. Thoughts are discovered, never invented. Any hypothesis or theory – before being put to the test – is a discovered thought, whether based on observations or not. Theories are discovered thoughts, but a conspiracy is always invented. Of course, observation (empiricism) may lead to conjecture, which may then take the form of a postulate or a theory. But there is no need for such conjectural thought to be equated with invention (though it often is).  Science discovers, engineering often invents. A good scientist discovers and uses inventions to further his discoveries. A good scientist may also be, and often is, an inventor. (Of course a great many calling themselves scientists are just bean counters and neither discover nor invent). Composers and authors and lawyers often invent. Doctors discover a patient’s ailments, a quack invents them. Most pharmaceutical companies invent drugs to suit discovered illnesses, some less ethical ones invent illnesses to suit their discovered compounds. Talent is discovered, a celebrity is invented.

Then there is the question of whether mathematics is discovered or invented. But before that we must define what it is that we are considering.

What mathematics is

(more…)

Always mish before the mash and never the tock before the tick

July 18, 2021

Mish-mash, tick tock, ping pong, King Kong, chit-chat and clip-clop trip off the tongue. But reverse the order and the tongue protests. Bing bong is fine but bong bing just does not work. English is replete with examples. Tip top, flip flop, shilly shally, hip hop, pitter patter, sing song and flim flam among many others. It is even acceptable to create such duplications for rhetorical effect even if the meanings are not defined as long as the unwritten rule is followed. You could write kling klang but not klang kling. Frippery-frappery, hee haw, pish posh, tip tap, Kit Kat, or flik flak would all be okay but none of the reverse. Invent new and unusual combinations and the unwritten rule still applies. Mish-mosh not mosh mish. Clip clap but not clap clip.

Reduplication is the label for creating new words by the repeating of some or all of a word for rhetorical effect. Almost all languages use reduplication. The simplest form of reduplication is with just an exact repetition of a sound which has its origins, I would guess, in the babble of infants. It creates rhythm. The rhythm of language would seem to be a cognitive trait. Mama, papa, dada, tata, and nana all originate in infancy and have all become words with specific meanings. There are three kinds of reduplication:

  1. Exact reduplication, (ma ma, pa pa, bang bang, …)
  2. Rhyming reduplication (super-duper, hoity-toity, hanky-panky, ….), and
  3. Ablaut reduplication

The pattern by which vowels change in reduplication to form a new word or phrase with a specific meaning is called ablaut reduplication. In English the discovered rule is i before a or o. It is not a a rule which has been imposed but is one created by usage and discovered to hold. There are almost no examples in English of ablaut reduplication where the first vowel is not an i. The second word is nearly always with a or o. There are a very few examples of usage with three words in sequence, but where they do occur the i before a before o still applies (bing bang bong, sing sang sung). 

It is not just a simple matter of following vowel classification. Vowels are usually classified according to the position of the tongue in the mouth from high to low and from front to back. High to low gives (i, u, e, o and a) while front to back gives us (a, e, i, o and u). 

Brittanica:

Vowel, in human speech, sound in which the flow of air from the lungs passes through the mouth, which functions as a resonance chamber, with minimal obstruction and without audible friction; e.g., the i in “fit,” and the a in “pack.” Although usually produced with vibrating vocal cords, vowels may be pronounced without such vibration, resulting in a voiceless, or whispered, sound. From the viewpoint of articulatory phonetics, vowels are classified according to the position of the tongue and lips and, sometimes, according to whether or not the air is released through the nose.

A high vowel (such as i in “machine” and u in “rule”) is pronounced with the tongue arched toward the roof of the mouth. A low vowel (such as a in “father” or “had”) is produced with the tongue relatively flat and low in the mouth and with the mouth open a little wider than for high vowels. Midvowels (such as e in “bed” and o in “pole”) have a tongue position between the extremes of high and low.

High, middle, and low vowels are also classified according to a front-to-back dimension. A front vowel is pronounced with the highest part of the tongue pushed forward in the mouth and somewhat arched. The a in “had,” the e in “bed,” and the i in “fit” are front vowels. A back vowel—e.g., the u in “rule” and the o in “pole”—is produced with the back part of the tongue raised toward the soft palate (velum).

Ablaut theory has an explanation (sort of) for why the i, a, o rule applies.

How does Ablaut reduplication work?

In Indo-European languages, the primary, inherent vowel of most syllables is a short e. Ablaut is the name of the process whereby the core vowel, which is almost always an e as mentioned above, would either be lengthened, altered to an o, altered and lengthened, or completely removed, known as the zero grade (an example of a zero grade: does not – doesn’t). These alterations on the way e sounds are what is known as Ablaut grades. This results in five ablaut grades overall: full grade (e), altered grade (o), lengthened grade (ee), altered length grade (oo), and zero grade (nothing). The first vowel is almost always a high vowel. This is then followed by the repetition of a lower vowel in relation to the first vowel. This is why the order is I, A, O.

Ultimately it is human physiology, ease of production and our sense of rhythm (cognition) which creates the sequences our tongues follow. It is physiology first and then cognition which determine the sequences of sounds we produce. The (i, a, o) rule is a discovered rule and only describes what comes naturally. It is not a rule that is invented and imposed.


And Spike Milligan’s Ning Nang Nong (in the style of Edward Lear) complies with the rule – how not?
 
 
On the Ning Nang Nong
Where the Cows go Bong!
and the monkeys all say BOO!
There’s a Nong Nang Ning
Where the trees go Ping!
And the tea pots jibber jabber joo.
On the Nong Ning Nang
All the mice go Clang
And you just can’t catch ’em when they do!
So its Ning Nang Nong

Cows go Bong!
Nong Nang Ning
Trees go ping
Nong Ning Nang
The mice go Clang
What a noisy place to belong
is the Ning Nang Ning Nang Nong!!
 
Spike Milligan (1959)
 
 

“Most beautiful words in English”

July 6, 2021

The beauty of a word lies both in the meaning and in the sound, the rhythm and the music of the word itself.

Re-blogged from Atkins Bookshelf

The Top Ten Most Beautiful Words in the English Language

The English language is vast, containing more than a million words and growing at a rate of several thousand words each year. However, most English speakers have a vocabulary that is substantially smaller: generally between 20,000 to 35,000. Every once in a while, through reading or conversation, you come across a word that stands out; you think to yourself “that is such a beautiful word.” Many logophiles keep lists of what they consider to be beautiful words. For example, in 1932, to publicize the publication of one of Funk & Wagnalls new dictionaries, founder Wilfred Funk published a list of what he considered, after a “thorough sifting of thousands of words” the ten most beautiful words (in his words, “beautiful in meaning and in the musical arrangement of their letter”) in the English language. (Incidentally, there is a word for that: euphonious — a euphonious word is a beautifully-sounding word; interestingly, euphonious is itself… euphonious.) Here is Funk’s list of the top ten most beautiful words in the English language:

chimes
dawn
golden
hush
lullaby
luminous
melody
mist
murmuring
tranquil

More recently, the editors of BuzzFeed cast their net into the vast ocean of the Twitterverse to find out what people considered the most beautiful words in the English words. They came up with a great list of “32 of the most beautiful words in the English language.” The list should be published with some caveats. One of the words, hiraeth, is actually Welsh. A few are actually neologisms (relatively new words that are in the process of entering common use) and will not be found in traditional dictionaries. Here are the top ten most beautiful English words from that list:

aquiver
mellifluous
ineffable
hiraeth
nefarious
somnambulist
epoch
sonorous
serendipity
limerence

To celebrate United Nations English Language Day (April 23), the editors of KBLOG, the blog of Kaplan International Languages, published their own  list of the top 10 most beautiful English words:

sequoia
euphoria
pluviophile
clinomania
idyllic
aurora
solitude
supine
petrichor
serendipity


Any list would be entirely subjective and arguing against a list makes no sense. All one can do is suggest alternatives. I have chosen a list where I like the word but where the meaning is not necessarily beautiful. They all have at least 3 syllables and I suspect that at least 3 is needed for the word itself to have an inherent rhythm.

surreptitious

sublime

liberation

salamander 

mysterious

mellifluous

palpitation

calamitous

infinity, and, of course,

forty-two.

 


Numbers emerge from the concept of identity

December 18, 2020

Numbers are abstract. They do not have any physical existence. That much, at least, is fairly obvious and uncontroversial.

Are numbers even real? The concept of numbers is real but reason flounders when considering the reality of any particular number. All “rational” numbers (positive or negative) are considered “real numbers”. But in this usage, “real” is a label not an adjective. “Rational” and “irrational” are also labels when attached to the word number and are not adjectives describing the abstractions involved. The phrase “imaginary numbers” is not a comment about reality. “Imaginary” is again a label for a particular class of the concept that is numbers. Linguistically we use the words for numbers both as nouns and as adjectives. When used as a noun, meaning is imparted to the word only because of an attached context – implied or explicit. “A ten” has no meaning unless the context tells us it is a “ten of something” or as a “count of some things” or as a “measurement in some units” or a “position on some scale”. As nouns, numbers are not very pliable nouns; they cannot be modified by adjectives. There is a mathematical abstraction for “three” but there is no conceptual, mathematical difference between a “fat three” and a “hungry three”. They are not very good as adjectives either. “Three apples” says nothing about the apple. “60” minutes or “3,600” seconds do not describe the minutes or the seconds.

The number of apples on a tree or the number of atoms in the universe are not dependent upon the observer. But number is dependent upon a brain in which the concept of number has some meaning. All of number theory, and therefore all of mathematics, builds on the concept and the definition of one.  And one depends, existentially, on the concept of identity.

From Croutons in the soup of existence

The properties of one are prescribed by the assumptions (the “grammar”) of the language. One (1,unity), by this “grammar” of mathematics is the first non-zero natural number. It is the integer which follows zero. It precedes the number two by the same “mathematical distance” by which it follows zero. It is the “purest” number. Any number multiplied by one or divided by one remains that number. It is its own factorial. It is its own square or square root; cube or cube root; ad infinitum. One is enabled by existence and identity but thereafter its properties are defined, not discovered. 

The question of identity is a philosophical and a metaphysical quicksand. Identity is the relation everything has to itself and nothing else. But what does that mean? Identity confers uniqueness. (Identical implies sameness but identity requires uniqueness). The concept of one of anything requires that the concept of identity already be in place and emerges from it. It is the uniqueness of identity which enables the concept of a one.

Things exist. A class of similar things can be called apples. Every apple though is unique and has its own identity within that class of things. Now, and only now, can you count the apples. First comes existence, then comes identity along with uniqueness and from that emerges the concept of one. Only then can the concept of numbers appear; where a two is the distance of one away from one, and a three is a distance of one away from two. It is also only then that a negative can be defined as distance away in the other direction. Zero cannot exist without one being first defined. It only appears as a movement of one away from one in the opposite direction to that needed to reach two. Negative numbers were once thought to be unreal. But the concept of negative numbers is just as real as the concept for numbers themselves. The negative sign is merely a commentary about relative direction. Borrowing (+) and lending (-) are just a commentary about direction. 

But identity comes first and numbers are a concept which emerges from identity.


What the brain cannot undo

December 6, 2020

2020 comes close to being annus horribilis.

There is much I wish I had not seen or heard or smelled or learnt. But to unsee or unhear or unlearn or unremember or unknow are not permitted, by reality or by language.

  • There is much more unseen than seen.
  • But what has been seen cannot be unseen.
  • To unsee is not an action permitted by reality or by language.
  • What has been seen may not be remembered.
  • What is remembered is only a decaying image of what was seen.
  • What is remembered may be forgotten but cannot be erased selectively or voluntarily
  • To unremember is not an action in reality or in language.
  • What is known is a tiny part of what is knowable. 
  • The size of the unknowable is unknowable.
  • To learn is to convert some of what is unknown (but knowable) to be known.
  • To convert knowledge to ignorance by unknowing is unreal.
  • Forgetting is real and ignorance is common, but how to unknow is unknown.
  • To unlearn is not an action permitted by reality or language.
  • To not hear many things is normal and to forget what has been heard is common.
  • But to unhear what has been heard is not permitted.

Doing is a temporal activity. Undoing in time is fundamentally impossible.

What the brain receives as sensory input cannot be undone.

To forget is human but to undo is divine.



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