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@arutokoroni
Заходят как-то в лавку японский, эсперанто и токи пона. Владелец говорит им:
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Печаль хронопа, Хулио Кортасар. #цитаты 
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Черепахи и хронопы, Хулио Кортасар #цитаты 
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Из жизни хронопов и фамов, Хулио Кортасар #цитаты 
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Делюсь интересным из интернета, приятного прослушивания! -
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Seeing Renaissance Latin teaching in the psychological framework of the puberty rite helps us to explain much in the later trajectory of Latin teaching. In the nineteenth century, when Latin was on its way out as the core subject of the curriculum, educators produced the theory that Latin u strengthened” or a toughened” the mind. This theory, which is still met with today, has been labeled new,26 and it was new in the sense that earlier educators had not explicitly advanced it. But the complex in which Latin was normally taught had associated the language in a special way with some sort of toughening. Were not nineteenthcentury educators, and are not the few twentieth-century educators who repeat their words today, merely giving voice to a vague feeling which has its roots in the psychological setting of the Renaissance Latin school — the feeling that the teaching of Latin, independently of the communication of the ability to read the language (the immediate aim of Renaissance Latin teaching), had somehow to do with toughening the youngster for the extra-familial world in which he would have to live? Translated, this means the feeling that a boys education was basically a puberty rite, a process preparing him for adult life by communicating to him the heritage of a past in a setting which toughened him and thus guaranteed his guarding the heritage for the future. Latin had indubitable connections with the past, and it was hard, indeed all the harder as motivation waned when real use for the language began to wane. This association of Latin with a toughening marginal environment of a puberty rite type was sufficient to keep Latin in its place as the basic discipline forming the prep school character, with its twin emphases on Latin and physical hardihood (modulated eventually into good sportsmanship). -
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For when Latin passed out of vernacular usage, a sharp distinction was set up in society between those who knew it and those who did not The conditions for a "marginal environment" were present. Moreover, the marginal environment was one between the family (which as such used a language other than Latin) and an extra-familial world of learning (which used Latin). The fact that the marginal environment was primarily a linguistic one only heightened the initiatory aspects of the situation, for the learning of secret meanings and means of communication is a common feature of initiatory rites. It is through ability to communcate that man achieves a sense of belonging. Moreover, because of the attitude toward the classical languages peculiar to the humanist tradition, for Renaissance boys the learning of Latin represented, like the passage through puberty rites, not only something difficult but precisely a transit from ignorance to tribal wisdom, that is, to the accumulated wisdom of mankind. This wisdom was thought of as stored behind doors linguistically controlled from the inside. "In the Greeke and Latin tong," writes Ascham, “the two onlie learned tonges, which be kept not in common taulke but in private bookes, we finde alwayes wisdoms and eloquence." In any generation the wisdom of the past, which is not only the matter communicated to neophytes in puberty rites but a major item in all formal education, may be thought of as "situated" somewhere. The only point we are making here is that Renaissance man regularly located this somewhere in linguistic terms. Nor does it seem entirely irrelevant to this dialectic that corporal punishment and the stress on Latin in school have, pretty generally, been disappearing in modern times with the emergence of co-education. First, I have not sought to maintain that Renaissance educators explicitly thought of Latin study as a puberty rite. They had no definable, abstract idea of what a puberty rite is or was—and neither, for that matter, do the primitive peoples whose puberty rites we have taken as a term of comparison. Renaissance educators, like primitive peoples and like ourselves, have no rationalized explanation for everything they do. They do certain things because they feel these things should be done, finding reasons for them afterwards if at all—and, if they are observant and honest, often being surprised at the reasons which turn up on close inspection. The basic conclusion is that when Latin, in which learning was encoded, became by the time of the Renaissance a "dead" language — a language which, however widely used, was divorced from family life—initiation into the language of learning became more than ever a rite de passage. Thus, when other Renaissance courses were being labeled "methods" and "systems," Comenius finds it natural to describe his course in Latin and other languages as a "door" — lanua Linguarum. Thus, in a Western society destined to become progressively more humane in its educational procedures, the status of Latin helped maintain the relatively violent puberty rite setting, a sense of existence on a threshold, within a marginal enviroment (associated with forced seclusion from the company of women and to a certain extent from one’s own family), in an atmosphere of continuous excitement and of that aggressive competition or aemulatio which, toned down or outlawed in modern de-latinized coeducationalism, was a key principle of most Renaissance education. -
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Попалась интересная статья от 1959 года: Latin Language Study as a Renaissance Puberty Rite. Полный текст доступен бесплатно после регистрации. Название говорит само за себя, да и написано интересно, но несколько абзацев я всё же процитирую ниже. Было бы здорово узнать мнение разбирающихся в теме людей: психологов, педагогов или религиоведов. Знаете ли вы аналогичные явления в современном обществе, особенно связанные с языком? В какой-то степени можно провести параллель с обрядами инициации у австралийских аборигенов, про которые я писал на канале ранее: - дамин - ритуальный искусственный язык, единственный с кликсами, существующий вне Африки; - ритуальный язык антонимов народа Вальбири. Языки изучаются мальчиками вместе с учителями в процессе инициации в уединении от остальных членов племени. Вместе с тем, некоторые жёны выучивают язык от мужей и общаются между собой в быту. В отличие от латыни, языки не открывают доступ к накопленной литературе или особым знаниям, передаваемым исключительно на этом языке. И, конечно же, обучение проходило в мирной игровой форме без розг и наказаний. В общем, имеется ряд значительных отличий. #языки #мысли -
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Хип-хоп на ложбане Знакомьтесь, Djemynai. Автор двух альбомов на ложбане в стиле хип-хоп. Не мой жанр, но просто не могу не поделиться. Исполнитель составляет тексты сразу на ложбане и все они доступны или в описании к трекам, или в комментариях. С переводом на английский чуть сложнее: он доступен в качестве бонуса при покупке альбома. В открытом доступе нашёл перевод только у трека ZA'O DARNO (в описании видео), прикрепленного выше. Страничка-магазин автора, где можно послушать остальные треки. #языки #музыка -
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Если вам было бы интересно почитать про какой-либо искусственный язык, предлагайте идеи в комментариях! -
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Отдельно нужно упомянуть о творчестве фанатов. Это не канон, но получило определенное распространение вплоть до татуировок. На основе статьи Бэнкса A Few Notes On Marain фанаты на реддите (u/comradelenin456 и u/ratioprosperous) разработали полноценный искусственный язык со свободным порядком слов, без времён, с семью падежами и местоимениями четвертого лица (в английском это было бы безличное one для единственного и people для множественного). На тематическом канале опубликовано более 20 уроков. Отдельные полезные ссылки с канала: - IPA - Урок 1 - Урок про цвета - Урок про числа К сожалению, канал заброшен три года назад, многие ссылки на нём уже недоступны (например, на словарь). Замечу от себя, что чисто с технической точки зрения параллель между символами и их бинарным представлением в виде сетки из точек никак не оправдана. Удобство записи символов решается выбором шрифта, а незаменимое практическое применение, как у шрифта Брайля, у Бэнкса не описано. Изначально бинарное представление символа тоже не может быть причиной такого выбора. Бэнкс и сам указывает на возможную неоднозначность трактовки символов в случае выбора значений за пределами стандартного набора или изменения размера сетки. Неоднозначность интерпретации открывает двери не только к смысловым играм собеседников, но и к эзотерическим и каббалистическим трактовкам текстов. Отличное подспорье для ясного и рационального мышления :) Источники: 1. Iain M. Banks, The Player Of Games: A Culture Novel 2. Tim Conley, Stephen Cain, Encyclopedia of Fictional and Fantastic Languages 3. A Few Notes on Marain by Iain M. Banks 4. Йен Бэнкс. Заметки о марейне 5. Marain alphabet 6. A Few Questions About the Culture: An Interview with Iain Banks 7. The Ambiguous Utopia of Iain M. Banks 8. A few notes on the Culture by Iain M Banks 9. Wikipedia: Culture series 10. Татуировка на марейне 11. The Culture Wiki: Marain 12. Канал Marain на реддите #языки #статьи -
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Вот ещё отрывок из интервью Бэнкса: - What was the motivation/inspiration (both yours and the Culture's) for creating [the Culture's language] Marain? - The Culture's motivation was attempting to make a universal language, free from cultural bias, but embodying what you might call encouragements to think clearly and rationally—even humanely (so not really culturally neutral at all, then). I was doing it as a laugh, as a sort of tiny hobby, for a brief while. It was quite fun working out how much information you could pack into a nonary grid and I did start work on a Culture-English dictionary, but it was always going to be too big a job, and it all felt rather arbitrary, just pulling phonemes out of the air and deciding, Right, that's what General Contact Unit is in Marain (something like Wukoorth Sapoot-Jeerd, if memory serves)... I've recently had an offer to do this properly, as it were, but I doubt I'll take it up.