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ON THE EXPRESSIVE METATEXTUAL OPERATORS 'AHA', 'YES', 'WHAT?' AND THOSE INDICATING THE END OF A REPLY

100%
Banczerowski J.
Magyar Nyelvor (Hungarian Language Guardian)
|
2006
|
vol. 130
|
issue 4
485-492
EN
In spontaneous speech, metatextual units very often refer to textual operations (e.g., to put it simply = to express sg in a simpler form), but they may also serve to indicate certain mental processes going on during text creation, e.g., aha = some piece of information has occurred to the speaker while speaking (En ezt megcsinaltam / aha es odaadtam Pistanak 'I made it / oh yes, and gave it to Steve'); igen 'yes' = I have made the right choice (Figyelj! Tudod, hogy mar egy honapja... / igen, mar egy honapja / nem dohanyzom 'Listen, d'you know, it's been a month / yeah, a month / that I gave up smoking'). The metatextual operator mi? complements the mosaic of functions of the question word mi? 'what?' and may exclusively occur in interrogative contexts. Its first function is to indicate that a question is due to begin in a moment. In this sense, mi? is an anticipation of a question, a 'proto-question', e.g., Ez milyen színu? Mi? 'What colour is this? Eh?'. The operator mi? may also signal a question that suggests surprise: Mi? O ujra idekoltozott? 'What? She has moved back here?'.
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U źródeł Seinsfrage. Martina Heideggera Pytanie i sąd

88%
Sobota D.
Filo-Sofija
|
2012
|
vol. 12
|
issue 1(16)
127-148
EN
This paper presents the beginnings (1912–1916) of Heidegger’s philosophy from the perspective of his early interest in the issue of question as such. The result of this focus was Heidegger’s little-known lecture delivered in 1915 at Heinrich Rickert’s seminar, entitled Frage und Urteil (Question and judgment). Without going into the details of Heidegger’s presentation, the present paper gives a broad introduction to the issues discussed there. It does this in several steps. First, it considers the spiritual motives of Heidegger’s interest in logic. Second, it attempts to systematize Heidegger’s early views on logic and its subject. Third, it draws attention to the importance and development of Heidegger’s phenomenologica of questions. Fourth, it points out that Heidegger’s interest in the question as such is closely linked with numerous (in the late nineteenth and early twentieth century) attempts to consider the problem of question in the framework of the philosophical study of the essence of cognition and being. These four issues create a starting point for understanding the specifics of Heidegger’s question of being.
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