“Neologism” refers to new meanings that are given to old words (which we might call “paleologisms”). This chapter deals with neologisms in the first sense. Neologisms run the gamut from the atrocious to the sublime. On a more theoretical plane, as every word was a neologism at some point, figuring out how words become words at all—how something becomes a meaningful word in a language—will enrich our understanding of language in general, of what it means to mean. The chapter explains (...) how words get to have the meanings that they do, and how they become the words they are. New words run from the merely cute to the hilarious, and they remind us of two important things: one, an individual's power to create words, to create meaning, is much greater than is often supposed, and two, because of this, it's essential to use that power wisely and sparingly. (shrink)

The purpose of this article is to reexamine the concept of suchness, as discussed in The Awakening of Faith in the Mahāyāna, in conversation with Meister Eckhart’s neologisms istic/isticheit. Previous comparative Buddhist-Eckhart studies have typically rendered these neologisms in a strict Aristotelian ontological sense, with English renderings being formulated as the “is-ness” or the “being-ness” of God. These earlier interpretations concerning Eckhart’s thought were prevalent in the mid-twentieth century and put forward by the influential Kyoto School. A 2003 article by (...) Eckhart scholar Alessandra Beccarisi has altered the scholarship concerning these notoriously difficult neologisms.1 Eckhart’s... (shrink)

The complexity and emotional/psychological responses to the environmental challenges of the 21st century has led to the coining and development of new words and concepts that, for some people, better describe how they are personally grappling with anthropogenic ecosystem damage and climate breakdown. This paper identifies some of the more commonly used environmental neologisms within scholarly literature and evaluates their usefulness and contradictions for those influenced by the virtue ethics promoted by the ancient Stoics and the Catholic Church. We find (...) that environmental neologisms, when framed by these philosophical and/or theological ideas, offer an alternative and, ultimately, helpful means to contemplate the nature of what might be considered an environmental crisis and how best we might address, or at least, mitigate it, as conscientious spiritual human beings. (shrink)

‘When I use a word’, Humpty Dumpty said, in a rather scornful tone, ‘it means just what I choose it to mean—neither more nor less.’In his recent note on Hipponax in this journal, Joseph Cotter first offers ‘a revised version of LSJ's definition’ of ὄρχις. At LSJ, s.v. ὄρχις I, ‘… testicle Hippon. 92.3 W. …’, he would delete the Hipponactean citation and rewrite the second definition, under ΙΙ, to read: ‘from similarity of shape, 1 glans penis, Hippon. 92, 2. (...) from the form of its root …’. Cotter derives his new definition from his reading of that Hipponactean line, καί μοι τὸν ὄρχιν τῆς φαλ[ …, which he supplements with the name of a marsh bird, φαλ[ηρίδος, also redefined. This supplementary ‘coot’ is said to mean ‘cock’, so that the narrator of the fragment's description of treatment for sexual impotence tells how a Lydian woman ‘thrashed with fig-branch the glans of my cock’. We are presented, then, with two previously unattested meanings of two nouns, ὄρχις and φαληρίς, and an accommodating correction of LSJ. What—I have asked Cotter—might Henry Liddell have thought of these innovations, familiar as he undoubtedly was with Humpty Dumpty's semantics! (shrink)

In this paper I analyze the rhetorical function of compositional neologisms in Cercidas’ versification, in order to provide a new semantical and/or syntactical explanation for single words that have not been correctly interpreted before. In particular I analyze the fragments 1.41–50 Lom., 2.25–7 Lom. and 60 Lom., focusing especially on the correct interpretation of τεθνακοχαλκίδης, συοπλουτοσύνη and μεταμελλοδύνη. At the end of the paper, final considerations on the rhetorical function of neologism in Cercidas’ text are offered.

Language evolves continuously through the creation of neologisms, reflecting shifts in cultural, scientific, and social paradigms. This study provides a philosophical analysis of English cultural and scientific neologisms through the lens of social semantics, exploring how language identity and conceptual meaning change over time. Drawing on theories of linguistic identity, meaning construction, and cultural semiotics, the study compares the formation, dissemination, and contextual integration of neologisms from cultural and scientific domains. Findings reveal that cultural neologisms often emerge from socio-political discourses (...) and popular media, emphasizing collective identity and social norms, while scientific neologisms are rooted in technological advancements and epistemological precision. The interplay between these linguistic forms underscores a dynamic process where language both shapes and is shaped by human experience. This inquiry highlights the philosophical significance of neologisms as carriers of evolving meaning, cultural heritage, and intellectual identity, offering insights into the relationship between language, belief systems, and societal change. (shrink)

Many neologies receive a large amount of metalinguistic focus during their conventionalization. This includes explicit metalinguistic comments, as well as several ways of emphasizing a new word qua word in running texts, so-calledmetasignals(e.g., quotation marks). This article reports from a large quantitative study of 360 Swedish neologies. It investigates the nature and the amount of metafocus during conventionalization. More than 96% of the neologies received metafocus at least once, but the mean proportion of metafocused citations was low, just under 3.5%. (...) Metafocusing is likely to be more intense in early phases and is likely to decline over time. No long-term effects of metafocusing on the conventionalization process itself were found in corpus data. (shrink)

Sometimes Theophilus used neologisms in his apologetic presentation of the faith. This is the case with ajsumbivbastoç. The term corresponds to a Christological interpretation of Is. 40,13-14 in an anti-Hermogenian context. We should translate it as “not counsel - able”, an allusion to the Creator God's self-sufficiency, who deliberates with his Logos-counsel without resorting to eternal matter.

This paper analyzes neologisms in Sobre la esencia and it is divided in three parts. The first one deals with the relationship between Zubiri’s style and Spanish philosophical language. The second one is dedicated to semantic neology and borrowing in philosophical terminology and the third one to lexical neology and word formation processes, specially compounding and derivation.

It is widely believed that we are facing a problem, even a crisis, caused by so-called “echo chambers” and “filter bubbles.” Here, David Coady argues that this belief is mistaken. There is no such problem, and we should refrain from using these neologisms altogether. They serve no useful purpose, since there is nothing we can say with them that we cannot say equally well or better without them. Furthermore, they cause a variety of harms, including, ironically, a tendency to narrow (...) public debate within predetermined limits. (shrink)

According to Bikas Chakrabarti (2005, p. 225), the term econophysics was neologized in 1995 at the second Statphys-Kolkata conference in Kolkata (formerly Calcutta), India by the physicist H. Eugene Stanley, who was also the first to use it in print (Stanley, 1996). Mantegna and Stanley (2000, pp. viii-ix) define “the multidisciplinary field of econophysics” as “a neologism that denotes the activities of physicists who are working on economics problems to test a variety of new conceptual approaches deriving from the physical (...) sciences.” The list of such problems has included distributions of returns in financial markets (Mantegna, 1991; Levy and Solomon, 1997; Bouchaud and Cont, 1998; Gopakrishnan, Plerou, Amaral, Meyer, and Stanley, 1999; Sornette and Johansen, 2001; Farmer and Joshi, 2004) the distribution of income and wealth (Drăgulescu and Yakovenko, 2001; Bouchaud and Mézard, 2000; Chatterjee, Yarlagadda, and Charkrabarti, 2005), the distribution of economic shocks and growth rate variations (Bak, Chen, Scheinkman, and Woodford, 1993; Canning, Amaral, Lee, Meyer, and Stanley, 1998), the distribution of firm sizes and growth rates (Stanley, Amaral, Buldyrev, Havlin, Leschhorn, Maass, Salinger, and Stanley, 1996; Takayasu and Okuyama, 1998; Botazzi and Secchi, 2003), the distribution of city sizes (Rosser, 1994; Gabaix, 1999), and the distribution of scientific discoveries (Plerou, Amaral, Gopakrishnan, Meyer, and Stanley, 1999; Sornette 1 and Zajdenweber, 1999), among other problems, all of which are seen at times not to follow normal or Gaussian patterns that can be described fully by mean and variance. The main sources of conceptual approaches from physics used by the econophysicists have been from models of statistical mechanics (Spitzer, 1971), geophysical models of earthquakes (Sornette, 2003), and “sandpile” models of avalanches, the latter involving self-organized criticality (Bak, 1996). An early physicist to assert the essential identity of statistical methods used in physics and the social sciences was Majorana (1942). A common theme among those who identify themselves as econophysicists is that standard economic theory has been inadequate or insufficient to explain the non-Gaussian distributions empirically observed for various of these phenomena, such as “excessive” skewness and leptokurtotic “fat tails” (McCauley, 2004).. (shrink)

Who can say "I am Jewish?" What does "Jew" mean? What especially does it mean for Jacques Derrida, founder of deconstruction, scoffer at boundaries and fixed identities, explorer of the indeterminate and undecidable? In _Portrait of Jacques Derrida as a Young Jewish Saint_, French feminist philosopher Hélène Cixous follows the intertwined threads of Jewishness and non-Jewishness that play through the life and works of one of the greatest living philosophers. Cixous is a lifelong friend of Derrida. They both grew up (...) as French Jews in Algeria and share a "belonging constituted of exclusion and nonbelonging"--not Algerian, rejected by France, their Jewishness concealed or acculturated. In Derrida's family "one never said 'circumcision'but 'baptism,'not 'Bar Mitzvah'but 'communion.'" Judaism cloaked in Catholicism is one example of the undecidability of identity that influenced the thinker whom Cixous calls a "Jewish Saint." An intellectual contemporary of Derrida, Cixous's ideas on writing have an affinity with his philosophy of deconstruction, which sought to overturn binary oppositions--such as man/woman, or Jew/non-Jew--and blur boundaries of exclusion inherent in Western thought. In portraying Derrida, Cixous uses metonymy, alliteration, rhyme, neologisms, and puns to keep the text in constant motion, freeing language from any rigidity of meaning. In this way she writes a portrait of "Derrida in flight," slipping from one appearance to the next, unable to be fixed in one spot, yet encompassing each point he passes. From the circumcision act to family relationships, through Derrida's works to those of Celan, Rousseau, and Beaumarchais, Cixous effortlessly merges biography and textual commentary in this playful portrait of the man, his works, and being (or not being) Jewish. (shrink)

_ Source: _Volume 35, Issue 1, pp 66 - 74 Context and argumentative style of Grotius’s De veritate are that of Reformation controversialist theology and of humanist historical notions of truth. Controversialism, however, no longer operated from shared principles, and the textual criticism of humanist scholarship implied looking at the book of revelation as an historical document, in a double sense: a product of history, and historical narratives. To what intellectual juggling this leads Grotius, is evident in his considering the (...) historical proofs of the resurrection of Christ, the role therein of witnesses and of pagan historical support. Justifying Christ’s resurrection with pagan theories of metempsychosis, however, was another step towards a rational justification of Christianity. His defence of a minimalist doctrinal content was not yet deist or neological, as his reliance on miracles and resurrection demonstrate. One thus might locate this text at the ‘false dawn’ of the Enlightenment, as a comparison with Edward Lord Herbert of Cherbury’s homonymous book, abstract and general enough to become a really Deist manifesto, finally shows. (shrink)

The current paper investigates two productive morphological processes, namely compounds and portmanteau words (or blends). While compounds, a productive, regular and predicable morphological process, have received much attention in the literature, little attention was paid to portmanteau words, a creative, irregular and unpredictable word formation process. The present paper aims to find the commonalities and differences between these morphological devices, using Rosch et al.’s (1975; 1976) theory of prototypes and basic-level categories to achieve this goal. This theory will also be (...) employed to discuss the literature on the word formation mechanisms under investigation and propose a new categorization approach to these neologisms. The analysis suggests that compounds and blends compare and contrast and that the distinctions between them are blurry. The analysis confirms that a prototypical approach is well suited to compounds and blends in English. This has implications for future research into English word-formation processes in general and compounds and blends precisely. (shrink)

Applying a sociolinguistic approach to the study of neologisms, this paper discusses the actuation and diffusion of new words in Early Modern English (EModE; 1500–1700) and draws some parallels with word coining in the comparable but more recent period of Early Modern Finnish (EModF; 1810–1880). The success of this exercise ultimately depends on the data and tools available for ascertaining the status of neologisms in a broader synchronic and diachronic context. The use of historical dictionaries and digital databases shows that (...) many words that were earlier considered particular innovations in EModE are now up for re-evaluation. Determining their actual moments of coinage and entry into the language may be beyond historical lexicology and lexicography, but the new tools make it possible to better monitor their provenance and process of diffusion over time. (shrink)

We all make mistakes in pronunciation and spelling, but a common view is that there are limits beyond which a mistaken pronunciation or spelling becomes too dramatic to be recognized as of a particular word at all. These considerations have bolstered a family of accounts that invoke speaker intentions and standards for tolerance as determinants of which word, if any, an utterance tokens. I argue this is a mistake. Neither intentions nor standards of tolerance are necessary or sufficient (individually or (...) jointly) for determining which word an utterance tokens. Instead, drawing in part on empirical research on word production, I offer an alternative account, Originalism-plus-Transfer (OPT), according to which word tokening depends entirely on lexical selection during word production, and on how the selected lexical item is situated within the network of causal/historical connections leading back to its neologizing. Once the elements of my account are in place, as a bonus, we will have resources for a promising answer to the question of word individuation as well. (shrink)

Diogenes Laertius's “Lives of the Eminent Philosophers” is a fictionalised account of the history of philosophy, full of philosophical concepts and scientific terminology. The Ukrainian translation strategy this work proposed by the authors aims to ensure adequacy in meaning while maximizing the uniformity of terms. The main principles of this translation are: 1) to avoid Greekisms, Latinisms and calques from the Russian language; 2) to translate Greek etymologically related concepts with single-root words; 3) to translate single-root antonymic concepts in the (...) same way; 4) where lexical semantics is terminologically or substantively significant, to use synonyms; 6) composites or words with a complicated internal form can be translated periphrastically; 7) to use some neologisms to clarify meanings. (shrink)

Literally speaking, "Philosophy of biology" is a rather old expression. William Whewell coined it in 1840, at the very time he introduced the expression "philosophy of science". Whewell was fond of creating neologisms, like Auguste Comte, his French counterpart in the field of the philosophical reflection about science. Historians of science know that a few years earlier, in 1834, Whewell had generated a small scandal when he proposed the word "scientist" as a general term by which "the students of the (...) knowledge of the material world" could describe themselves, and distinguish themselves from artists. The term "philosopher", Whewell argued, was too wide. A new generic term, more or less equivalent to the French term "savant", was needed in order to prevent the disintegration of science that seemed to flow from its specialization in modern times.1 When Whewell first introduced the terms "philosophy of science" and "philosophy of biology" in his 1840 Philosophy of the inductive sciences, the latter term was merely a special branch of "philosophy of science". The expression "philosophy of science" itself had two justifications: firstly, this phrase expressed the idea that "science" remained cognitively coherent enough to justify a critical enquiry into its methodological unity and its foundation; secondly, the phrase "philosophy of science" was required in order to distinguish a properly "philosophical" enquiry from a "historical" approach to science. Although Whewell's 1840 Philosophy of the inductive sciences 2 had approximately the same chapter structure as his 1837 History of the Inductive Sciences 3 (that is, a series of chapters successively devoted to the concept of science in general, and although there was considerable overlap between the contents of the two books, then to particular sciences), its theoretical purpose was different. Clearly, Whewell was not willing to confuse the genres of history and philosophy as Auguste Comte had done in his 1830 Cours de philosophie positive.4 Note also that the word "biology" was still extremely rare in English when Whewell used it in 1840. In fact, Whewell's 1837 History of the Inductive Sciences does not make use of the word "biology": Whewell successively examines "botany", "zoology", "physiology" and "comparative antomy" as special branches of "analytico-classificatory science", then discusses palaeontology as a special case of the "palaeo-etiological sciences". Three years later, in his Philosophy of the Inductive Sciences, Whewell does use "biology" as a generic term for all the sciences dealing with life. The various sciences which were separately examined in the previous book are now collectively considered. Furthermore, the main philosophical problem raised by biology is its dual nature: biology is both nomological and a historical science. Modern philosophers of biology are generally unaware of the story of the origins of the expression "philosophy of biology", but Whewell's dual theoretical nature of biology is still a major concern for modern "philosophy of biology". (shrink)

In _The Dictionary of Non-Philosophy_, the French thinker François Laruelle does something unprecedented for philosophers: he provides an enormous dictionary with a theoretical introduction, carefully crafting his thoughts to explain the numerous terms and neologisms that he deems necessary for the project of non-philosophy. With a collective of thinkers also interested in the project, Laruelle has taken up the difficult task of creating an essential guide for entering into his non-standard, non-philosophical terrain. And for Laruelle, even the idea of a (...) dictionary and what a dictionary is become material for his non-philosophical inquiries. As his opening note begins, “Thus on the surface and within the philosophical folds of the dictionary, identity and its effect upon meaning are what is at stake.”. (shrink)

Based largely on the so-called problem of “asymmetry in concept application”, philosopher Murat Aydede has argued for a non-perceptual view of pain. Aydede is of course not denying basic neurobiological facts about neurons, action potentials, and the like, but he nonetheless makes a strong philosophical case for pain not being the perception of something extramental. In the present paper, after having stated some of the presuppositions I hold as a physician and pain researcher, and after having shortly described Aydede’s critique (...) of perceptual theories of pain, I make a constructive proposal centred around the concept of pain as the perception of some-one, not some-thing. In doing so, I propose that there often is a problematic duality at work when we think about pain, namely the mental/extramental duality. This pre-reflective mindset creates difficulties when reflecting over pain. Instead, I propose the body/world duality as being more helpful. Two neologisms, cosmoception and egoception, are presented as an alternative to the twin concepts of exteroception and interoception. It is argued that the new concepts have the advantage of not pushing our thought into a mental/extra-mental dichotomy. Hence, when in pain, I get epistemic access to the body that is I, to how I fare in this world. From that perspective, pain is not the perception of something, but of someone–namely, the self. In the final part of the paper, this proposal is discussed in dialogue with a paper from phenomenological thinker Jennifer Bullington. (shrink)

Who can say "I am Jewish?" What does "Jew" mean? What especially does it mean for Jacques Derrida, founder of deconstruction, scoffer at boundaries and fixed identities, explorer of the indeterminate and undecidable? In _Portrait of Jacques Derrida as a Young Jewish Saint_, French feminist philosopher Hélène Cixous follows the intertwined threads of Jewishness and non-Jewishness that play through the life and works of one of the greatest living philosophers. Cixous is a lifelong friend of Derrida. They both grew up (...) as French Jews in Algeria and share a "belonging constituted of exclusion and nonbelonging" -- not Algerian, rejected by France, their Jewishness concealed or acculturated. In Derrida's family "one never said 'circumcision'but 'baptism,'not 'Bar Mitzvah'but 'communion.'" Judaism cloaked in Catholicism is one example of the undecidability of identity that influenced the thinker whom Cixous calls a "Jewish Saint." An intellectual contemporary of Derrida, Cixous's ideas on writing have an affinity with his philosophy of deconstruction, which sought to overturn binary oppositions -- such as man/woman, or Jew/non-Jew -- and blur boundaries of exclusion inherent in Western thought. In portraying Derrida, Cixous uses metonymy, alliteration, rhyme, neologisms, and puns to keep the text in constant motion, freeing language from any rigidity of meaning. In this way she writes a portrait of "Derrida in flight," slipping from one appearance to the next, unable to be fixed in one spot, yet encompassing each point he passes. From the circumcision act to family relationships, through Derrida's works to those of Celan, Rousseau, and Beaumarchais, Cixous effortlessly merges biography and textual commentary in this playful portrait of the man, his works, and being Jewish. (shrink)

The author first used the neologisms mediot and mediotism in a series of 1973 essays. Both anagrams of “media idiot”, they base on the Greek idiotes in its meaning of “non-specialist” or “ignorant” rather than mentally backward. The terms basically refer to recipients of printed, electronic and digital media-press readers, TV viewers, radio listeners and internauts. Mediots uncritically accept all the media say, will-lessly allowing them to mould their minds and souls like plasticine. As if hypnotized, they readily submit to (...) every fashion, stereotype or snobbery the media propagate.Mediotism is a limitation and sign of contemporary humanity’s spiritual and intellectual weakness. At the same time, it constitutes an enormous challenge. Mediotism symptoms are easy to spot—they appear in all social classes and professions and on all education levels; its closest relatives are functional illiteracy and Erich Fromm’s “consumer idiot”.It is worth noting that mediotism and mediot have become commonly used terms in public (especially political) debate thanks to author’s two book publications and radio appearances. (shrink)

Since several years ago, there is a debate about morphological processing. We have two different perspectives, one simple and another dual. The key difference is that latter accepts the existence of specific rules to morphological processing, while that simple one postulates that there is not rules because all complex morphologically words are stored in mental lexicon. In this paper, our goal is to analyze the neologisms created by four sensorial aphasic speakers to determine if constructions follow specific morphological rules or (...) not. First, we collected data through interviews; second, we identified neologisms using syntactic criteria and, then, we analyze its composition according to grammatical rules of Spanish. Our results suggest that sensorial aphasic speakers do respect the morphological rules when they create this sort of neologisms. Finally, evidence show that exist a dual-route to morphological processing to verbs in Spanish. (shrink)

The author claims that the will to translation from foreign languages is an intrinsic tendency of development of any language. The article deals with the following problems of Ukrainian translation of the work «The Dawn of Day» by Friedrich Nietzsche: (1) Reproduction of the poetic style of Nietzsche’s writing. (2) Translation of Nietzsche’s neologisms that are not adopted in modern German language. (3) Interpretation of the influence of Nietzsche’s life experience on his thinking. -/- The author analyses his own experience (...) of translation of this work. He describes his strategy of translation which is based on the assumption that Nietzsche’s text should be translated not only as philosophical but also as a poetical one. The style of Nietzsche’s writing is deeply rooted in his life experience, and first of all in his illness. His main concepts express the fundamental aspects of existence. That is why Heidegger’s interpretation of Nietzsche’s thinking can be used as methodological basis for translation of Nietzsche’s works. From this point of view we can understand and translate Nietzsche not only as a philosopher but also as a poet. -/- So the strategy of translation is based on the following principles: (a) The text should be interpreted in the context of Nietzsche’s life experience. (b) The principal words of Nietzsche should be understood not as rigorous notions but as «existentials». (c) The Ukrainian translation should reproduce not only the meaning of the original text but also the poetical style of Nietzsche’s writing. (shrink)

Nietzsche peut être considéré comme le plus français des philosophes allemands. Son école du style, dont il se déclare le premier Allemand à faire un problème sérieux, se trouve en France et remonte au XVIe siècle. De plus, sa critique de la métaphysique est liée à celle de la langue allemande qui se prête plus aisément à la fabrication de néologismes. Ainsi, la traduction des œuvres de Nietzsche en français fournit la tentation de livrer immédiatement dans la langue de traduction (...) le fonds original de sa pensée, quitte à prendre quelques libertés envers la langue vernaculaire de l'auteur. Dès lors, se trouve posé le problème de l'invention d'un style littéraire en philosophie, destiné à relever la métaphysique de son empire sur la philosophie.. On peut distinguer deux principales écoles de traduction des œuvres philosophiques de Nietzsche en français. Chacune, avec des stratégies tantôt littéraire et tantôt philosophique, semble avoir réussi le pari d'un « transfert culturel » bien plus que d'une simple traduction de Nietzsche en français. Cette double tradition est encore vivante aujourd'hui Nietzsche can be considered as the most French among German philosophers. His school of style, which he states himself as the first German to tackle philosophically and seriously on, can be found in France and goes back to the XVI century. Besides, his criticism of metaphysics is linked with that of the German language which indeed is far more easily to be linked with building neologisms. The translation in French of Nietzsche's works always provides a temptation to deliver immediately into the translation language the original basic thought, thus running the risk to take quite a few liberties towards the author's vernacular language. Hence the problem of an invention of a literary style in philosophy becomes set, intended as it is to relieve metaphysics from its influence over philosophy. One may distinguish two major schools for the French translations of Nietzsche's philosophical works. Each one them having different strategies, now more philosophical, now more literary, yet seeming to be succesful in the challenge of a « cultural transference » far more than in a mere translation of Nietzsche into French. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Womb as Synecdoche: Introduction to Irigaray’s Deconstruction of Plato’s CaveKristi L. Krumnow (bio)“Le prisonnier n’était déjà plus dans une matrice mais dans une caverne, tentative de figuration, de métaphorisation, de la cavité utérine.”(347)1Entering the used bookstore in a university city not too far from Paris, I was anxious to find a copy of a certain Luce Irigaray book. When asked, the bookstore owner politely mocked me about wanting one (...) of her books. What could I possibly want that for? After all, the study of Irigaray was very popular in the 1970s and 1980s, but today, “C’est bien passé, Madame,” he enlightened me. While the bookshop owner was correct in assessing a time frame of the academic popularity of Irigaray’s work, I would argue that the work she did at the onset of 1970s feminism is no more passé than the philosophers she deconstructed. For this reason, I read Irigaray’s work alongside the work of founder-philosopher-father Plato, in order to highlight the timeless relevance of a supposed irrelevant work as “passé” as Luce Irigaray’s Spéculum de l’autre femme. In this analysis, I argue that the negligence of her reading of Plato’s cave and subsequent amnesia of it clearly substantiate her steadfast claim that masculine universality eradicates the feminine and does so quite ironically and even jarringly, as shown by the critical dismissal of Plato’s cave in Spéculum.2Irigaray’s work does indeed come out of a French national context highly invested in the studies of antiquity and, by the postwar ’60s and ’70s, in the questioning of social, cultural, and political institutions (Egéa-Kuehne 200; Leonard, “Irigaray’s Cave” 159–64; Leonard, “Classics” 143; Leonard,Athens 1–14), but this historical fact does not marginalize her work nor subject it to a mere temporal estrangement of feminism, as the male bookstore owner had insinuated. It certainly is a point of fact that Irigaray questioned the father of Western philosophical truth. In fact, reconsidering Plato was tempting to someone, like Luce Irigaray, invested in cultural and academic revolutions, someone who questioned and doubted, like other cultural revolutionaries3 of the late 1960s and early ’70s. The bookstore owner seemed to be saying that the tide has returned to normal, that is, the “normal” that signifies complacency, the “normal” that no longer questions the supposed truth-bearers. He seemed to be pontificating, “it is no longer status quo not to be status quo,” or more precisely, “The revolution is over. Now, go home, girls.” [End Page 69]Spéculum de l’autre femme, the WholeLuce Irigaray’s work Spéculum de l’autre femme [Speculum of the Other Woman]4 is anything but status quo. In an idiosyncratic prose indicative of her deconstructive project, Irigaray daringly reads untouched historical and philosophical works, ones that for millennia have remained a critical and foundational part of Western discourse. Her methodology is complex and knotty because the rhetoric used twists and winds through its own words, sentences, scenes, and discourse, thereby intentionally effecting an implosion within language.5 While on the one hand she innocently participates in an evaluation of Platonism that Derrida made fashionable a few years prior with “deconstruction” of “La Pharmacie de Platon” (Leonard, Athens 190), what she unveils by rereading Plato’s work à la Derrida is the proliferation and predominance of certain philosophical images and ideas. She names this proliferation “patriarchy,” referencing the “phallus” as the symbol of patriarchy and its dominant masculine discourse, thereby calling every thing masculine-related “phallologic,” all of which are neologisms borrowed and employed from either Derrida or her teacher Lacan. Inevitably, she centers her whole argument on certain Western texts as the cause and consequent advancement of the masculine. Spéculum appears daunting in its 462-page French original,6 although no less truncated, albeit ordered, footnoted, and proportionally spaced, in the English translation (Gill 9). In order to facilitate comprehension of a charged and impressive topic, Irigaray relies on images to elucidate her reading by employing ambitious albeit ancient Greek philosophical metaphors of light, sun, and vision. As she does... (shrink)

RESUMONeste ensaio defende-se o argumento de que a configuração cronotópica potencializa a obra literária como forma metafórica para experimentar a vida cotidiana. Esse argumento apoia-se nas declarações em que Bakhtin destacou que a organização de processos psicológicos de personagens no enredo está relacionada com a experiência da unidade tempo-espaço, conceitualmente denominada de cronotopo. Para exemplificar essas questões desenvolveu-se aqui uma análise da configuração cronotópica do autor-personagem no Livro do desassossego de Fernando Pessoa. A dificuldade do autor-personagem para negociar as posições (...) de figura e fundo no seu pensamento refletiu uma experiência de fronteira específica, revelada na frequente associação de termos antagônicos e uso frequente de neologismos. Percebendo o funcionamento cronotópico da narrativa, discute-se o potencial da literatura na provisão de metáforas para vida real. Nessas considerações chamou-se a atenção para a participação do leitor na constituição do cronotopo e da obra.ABSTRACTIn this essay we defend the argument that chronotopic configuration enhances literary works providing metaphors for everyday life. This argument is embedded in statements in which Bakhtin emphasized that the organization of the characters' psychological processes in plots is related to the experience of temporal-spatial unity, conceptually called the chronotope. In order to address these issues, we developed an analysis of chronotopic configuration of author-character, in "The Book of Disquiet" by Fernando Pessoa. The difficulty met by the author-character in negotiating positions of figure and background in plots reflects a specific border experience, revealed in the common association of antagonistic terms and frequent use of neologisms. Considering properties of narrativity in the chronotopic analysis we can discuss the potential literature has of providing real life metaphors. Moreover, through these remarks, greater emphasis has been placed on the reader's participation in the constitution of the chronotope and on literary work. (shrink)

Elijah Hess has argued that, given the accuracy of Stalnaker-Lewis semantics, Molinists possess good reason to shift their position to neo-Molinism. Conceding the validity but denying the soundness of this argument, I contend that the Stalnaker-Lewis semantics is multiply flawed, especially in its definitions of □→ and ◇→. Based on corrected definitions of □→ and ◇→ consistent with Molina’s own thought, I show how Hess’s neo-Molinist square of opposition collapses and his neological stages of God’s knowledge are undermined, thereby leading (...) back to an original Molinism. (shrink)

I am under no illusion that the statement of common issues will forestall controversy. On the contrary, one of the venerable devices of the experienced controversialist is to state all possible positions in his own terms. The three questions concealed behind the three terms in the title of this paper do not have a privileged or architectonic universality. They will not reconcile the oppositions of philosophic positions concerning the possibility, order, and relative importance of questions, and it is easy to (...) anticipate reassortments they will undergo, if they are thought worthy of the effort, in the types of philosophy for which they find a place. My starting-point is "what is," rather than "being" or "existence," and I depart radically, therefore, from some of the dominant fashions of metaphysical discussion as well as from the fashions of non-metaphysical discussion of metaphysical issues. As a mark of that departure, I shall not base what I have to say on exposure of errors in Descartes or on refinements of insights in Hume or Kant, and I shall not express myself in neologisms constructed to retain, in English, distinctions or paradoxes derived from Descartes, Kierkegaard, or Nietzsche, or profundities grasped from the exegesis of the analogies of poets or from the etymologies of words used by Greek philosophers. If I were to choose a dictum for aphoristic elaboration or paradoxical propulsion, I should interpret a statement from Avicenna: "That which the understanding conceives first and best, and into which it resolves all other conceptions, is 'that which is,' 'thing,' and 'necessary'." I should make this choice, not because I prefer or even understand Avicenna's position concerning that which is, but because I want to raise three questions which are suggested when Avicenna's statement is introduced in the context of problems of existence. (shrink)

In discussing the nature of econophysics, a primary issue must be to understand what it is. This is a rather complicated matter, but attempts at definition have been made. As the neologizers of the term,[1] Rosario Mantegna and H. Eugene Stanley have a distinct authority in this matter. They have proposed the following to define “the multidisciplinary field of econophysics …[as] a neologism that denotes the activities of physicists who are working on economics problems to test a variety of new (...) conceptual approaches deriving from the physical sciences” [2, pp. viii-ix]. (shrink)

In all European countries, the eighteenth century was characterised by efforts to improve the vernaculars. The Transylvanian case study shows how both codified medical language and ordinary language were constructed and enriched by a large number of medical books and brochures. The publication of medical literature in Central European vernacular languages in order to popularise new medical knowledge was a comprehensive programme, designed on the one hand by intellectual, political and religious elites who urged the improvement of the fatherland and (...) the promotion of the common good by perfecting the arts and sciences. On the other hand, the imperial administration’s initiatives affected local forms of medical knowledge and the construction of vernacular languages. In the eighteenth century, the construction of vernacular languages in the Habsburg Monarchy took on a significant political character. However, in the process of building of the scientific and medical vocabulary, the main preoccupation was precision, clarity and accessibility of the neologisms being invented to encompass the medical phenomena being described. In spite of political conflicts among the ‘nations’ living in Transylvania, physicians borrowed words from German, Hungarian and Romanian. Thus they elevated several words used in everyday language to the upper social stratum of language use, leading to the invention of new terms to describe particular medical practices or phenomena. (shrink)

SummaryThe history of languages is closely related to the history of other human activities. Ideally, hypotheses that are designed for linguistic questions on independent grounds should help to consolidate theories in other knowledge fields, such as the history of ideas. This paper deals with the first Portuguese translation of Forbonnais's Elémens du commerce, considering it as a lexical corpus. The linguistic analysis aims to contribute to the general knowledge about this text and its translations. Furthermore, a lexical analysis of Portuguese (...) data can also be understood in the broader context of Romance languages. To this end, we analysed three linguistic expressions, perceived to be representative case-studies: identifying circulação as a terminological loan, the terminological use of a common word and the contrast between terms from different languages. Translations are obvious tools for communicating new ideas. Carrying out linguistic analyses of translations can help to document how ideas take shape. Furthermore, translation studies provide linguistic evidence that is essential for the study of terminology from a diachronic and inter-linguistic standpoint. Data provided by translated texts helps to clarify the date when neologisms were first introduced in a given language. It also helps to identify possible sources of words and to decode the meaning behind lexical innovation. This paper is an example of the output of a contrastive lexicographic approach to Forbonnais's text. (shrink)

For theorists interested in screen cultures and the digital economy, looking beyond Facebook and YouTube prompts a more refined conceptualization of participation and monetization on social networks. This paper examines YY as representative of Chinese platforms that monetize spectacles of social inequality. I first discuss why these financially successful platforms have eluded the attention of media and cultural critics, and then explain how these social network platforms blend subversive texting with streaming through a format called ‘bullet screen’. This format collapses (...) social inequality into a spectacle of money flowing and vanishing on screen. This investigation contributes to the theoretical discussion of mixed-semiotics, reorients several Marxian neologisms and explains what texting means on screen in both semiotic and economic terms. (shrink)

Over the last 50 years, the term professionalism has undergone a widespread expansion in its use and a semantic shift in its meaning. As a result, it is at risk of losing its descriptive and analytical value and becoming instead simply an empty evaluative label, a fate described by C. S. Lewis as ‘verbicide’. This article attempts to rescue professionalism from this fate by down-sizing its extension and reassigning some of its work to two other ethical domains, introduced as the (...) neologisms organizationalism and sur-moralism. Professionalism is defined as a morality based in system of obligations that are assumed by physicians over the course of their professional training and which primarily refer to two groups: patients and colleagues, including trainees. Organizationalism is also a morality, but the obligations are owed to the employing organization and on different grounds. A third ethical domain, here called sur-moralism, comprises actions that are not based in obligations. They are discretionary and potentially meritorious; they cannot be required by the profession or organization. This article presents a conceptual model of the three ethical domains and the shifting borders between them. One practical benefit of this typology is that physicians can more accurately understand the nature and sources of obligations that they are asked to accept, and when necessary prioritize them. Another is that physicians will be able to describe the potential tension between the three domains and understand how and why the borders between them can move. Both should help physicians to be more ethically oriented to their work settings. (shrink)

This paper describes ongoing work towards a rich analysis of the social contexts of neologism use in historical corpora, in particular the Corpora of Early English Correspondence, with research questions concerning the innovators, meanings and diffusion of neologisms. To enable this kind of study, we are developing new processes, tools and ways of combining data from different sources, including the Oxford English Dictionary, the Historical Thesaurus, and contemporary published texts. Comparing neologism candidates across these sources is complicated by the large (...) amount of spelling variation. To make the issues tractable, we start from case studies of individual suffixes and people. By developing tools aiding these studies, we build toward more general analyses. Our aim is to develop an open-source environment where information on neologism candidates is gathered from a variety of algorithms and sources, pooled, and presented to a human evaluator for verification and exploration. (shrink)

The Two Faces of Stoicism: Rousseau and Freud AMI~LIE OKSENBERG RORTY Nor do the Stoics mean that the soul of their wisest man resists the first visions and sudden fantasies that surprise [him]: but [he] rather consents that, as it were to a natural subjection, he yields .... So likewise in other passions, always provided his opinions remain safe and whole, and.., his reason admit no tainting or alteration, and he in no whit consents to his fright and sufferance. Montaigne, (...) Essays, I. 1 THE STOICS ARE A WEIGHTY EMBARRASSMENT to their friends who, like myself, want to defend them from the charges that their views are at best vague or ludicrous, perhaps offensive or inconsistent. There is no doubt that some of their pronouncements seem material for Aristophanic comedy, others callous and yet others incoherent. And there is also no doubt that they openly defy common sense and deliberately change the terminology they inherit, introduc- ing neologisms ad hoc. And yet, and yet -- it is no accident that they continue, rightly continue, to have a powerful hold on ordinary belief and acute philo- sophical reflection. Here -- in what is itself a parody -- are some of the commonplaces famil- iarly attributed to the Stoics.' First, the notorious matter of Stoic apatheia. Diogenes Laertius reports that I believe, but cannot here argue, that despite the signficant differences between early, middle and late Stoics, the classical Stoics shared a common agenda. It is.. (shrink)

Scrutinising Santner’s comments on his own method in his recent book Untying Things Together, the paper argues that at the heart of Santner’s theoretical endeavour lies something that might be called “the flesh of all words.” To elaborate this thesis, I begin, following a corresponding hint by Santner himself, with a description of Freud’s peculiar “way of working with concepts” in his The Interpretation of Dreams. From there I move on to the analysis of an author who has been one (...) of Santner’s main points of reference at least since his Psychotheology of Everyday Life: Franz Rosenzweig. The paper outlines Rosenzweig’s self-interpretation in his essay “‘The New Thinking’” and compares the specific methodology explained and developed in this text with the main work of Ferdinand Ebner, whose closeness to his own work Rosenzweig himself emphasised. Finally, against the background of these theoretical conceptions, I will borrow one of Santner’s own neologisms and use it to describe his work as the “encystance” on/of this flesh of all words. (shrink)

When, as a philosopher, you concern yourself with issues of media theory, you are often confronted with the largely rhetorical question as to what philosophy has to do with media. That logical, ethical, aesthetic and epistemological issues, or questions concerning the philosophy of science and of language, are genuine philosophical questions seems self-evident to us today. The neologisms ‘philosophical media theory’ or ‘media philosophy’, however, sound unaccustomed, irritating, suspect. To some they may even appear to be a contradictio in adjecto. (...) In the following considerations I would like to demonstrate that in the conditions of the transformation of media currently taking place it is important and meaningful to construe the question of media as a philosophical question. My considerations are organised in three sections. In the first section some fundamental sets of media-educational problems with regard to the Internet will be outlined, to whose solution media-philosophical reflections can make an essential contribution. In the second section, two different conceptions of the currently evolving discipline of media philosophy will be introduced. Finally, in the third section, it will be shown how these conceptions, if they are sensibly combined with one another, could make a fundamental theoretical contribution to the clarification of important problems arising today in a media-educational perspective. (shrink)

Purpose. The paper is aimed at analyzing in a comparative way the philosophical conceptions of the human, proposed by Ludwig Wittgenstein and Martin Heidegger as the main representatives of the analytic and continental tradition of philosophizing in the XXth century. The theoretical basis of the study is determined by Wittgenstein’s legacy in the field of logical and linguistic analysis, as well as Heidegger’s existential, hermeneutical, and phenomenological ideas. Originality. Based on the analysis of the philosophical works of Wittgenstein and Heidegger, (...) the initial principles of their anthropological concepts in the unity of transcendental preconditions, essential foundations, and correlations to the world in the technosphere are reconstructed. It is demonstrated that, despite the difference in the explanation of the peculiarities in the interpretation of the realm of the transcendental and basic characteristic of the inner world of human, both philosophers emphasized the understanding of the human being through the prism of language and the need for anthropologization of science and technology. Conclusions. Wittgenstein and Heidegger developed their own original considerations on the nature of human being, which fully conform to the basic theoretico-methodological principles of their philosophical conceptions. The former focused on how language reflects a human’s world and serves as a means of expressing their knowledge and aspirations. The latter, on the contrary, interpreted the world as a reflection of language that expresses itself through human. As a supporter of analytic methodology and, accordingly, of accuracy in formulations, Wittgenstein came to the concept of the unspeakable in the process of reflection on the being of human over the language. But in Heidegger’s existential discourse, which is full of metaphors and neologisms, being of human is limited by the concept of Nothing. As a consequence, it is noted that the ontological status of values is transcendental to the world according to Wittgenstein, but it is immanent to the world, according to Heidegger. It is argued that the Austrian thinker developed a linguo-psychological approach to the study of human through the prism of the mental, but the German philosopher comprehended the human on the basis of the concept of self in the ontological sphere. It has been demonstrated that both thinkers have pointed to the challenges faced by humans in the development of science and technology while emphasizing the importance of substantiating their anthropological foundations. (shrink)

This paper argues that Theodore Kisiel, in his article published in Studia Phænomenologica, vol. 5 (2005), pp. 277-285, completely overlooks the “hermeneutic principles” involved in translating philosophical texts when he arbitrarily denounces Parvis Emad’s and Kenneth Maly’s translation of Beiträge zur Philosophie (Vom Ereignis). By locating the distinctive place that translation occupies, this paper argues that the kind of “neologisms” which Emad and Maly employ are not only acceptable, but necessary, insofar as the translation of such an extraordinary work as (...) the Beiträge tests the limits of language where the word emerges from silence. (shrink)

When the language-dialect dichotomy first emerged in the early modern period, several scholars devised terminological alternatives, particularly for the subordinate lower half of the dichotomy. This article examines a series of terminological alternatives in their social and linguistic contexts, considering terms from the Romance, Germanic, and Slavic linguistic zones. Our case studies suggest that there were two main reasons for coining neologisms, or for devising new meanings for existing words. Some scholars sought terms with stronger pejorative connotations, others acted from (...) language purism. Pejorative neologisms generally proved unsuccessful, but several purist neologisms endured. (shrink)

Throughout a career spanning half a century, Stan Brakhage--the foremost experimental filmmaker in America, and perhaps the world--wrote controversial essays on the art of film and its intersections with poetry, music, dance, and painting. Published in small circulation literary and arts journals, they were gathered later into such books as Metaphors on Vision and Film at Wit's End. Beginning in 1989, and for a decade thereafter, Brakhage wrote the essays in Telling Time as an occasional column for Musicworks, a Toronto (...) quarterly. Ostensibly about the relation of film to music, they soon enlarged to explore primary concerns beyond film, including Brakhage's aesthetic theories based on the phenomenology of human cognition. In these essays he is as brilliant discussing Gertrude Stein or romantic love as he is on child psychology, astronomy, and physiology, all the while teasing out vital correspondences between the arts, and upending conventional ideas of how we perceive. His investigations of other artists are models of sympathetic intuition and generosity. Above all, he shares his theories, discoveries and understandings in the spirit of establishing a groundwork for many varieties of human liberation. His prose is filled with flashes of insight, elaborated metaphors, playful elisions, shorthand puns and neologisms, personal digressions, surprising epiphanies, leaps of faith, affronts to authority. He appeals to the imagination, and invites us to a more profound and personal experience of art. (shrink)

“I shall attempt the analysis of memory … because memory in some form is presupposed in almost all other knowledge.”Bertrand Russell, The Analysis of Mind (1921)“Beginning with homo sapiens, the formation of an apparatus of social memory stands out as the foremost problem of human evolution.”André Leroi-Gourhan, Le Geste et la Parole (1965)Meme, Mneme, Mnemosyne: two neologisms, one dating from 1976 and the other from 1904, and the mythical figure personifying Memory from the time of the Titans - a strange (...) primordial deity that the imagination brought forth even before the time of mortal men began. Her name is all that survived through the ages, yet this fleeting presence among the gods was just as consequential as a major figure like Prometheus. Could she have been conceived of as an indispensable condition for human beings to usher in the reign of culture? (shrink)

Book Reviewed in this article: Israel's Prophetic Tradition: Essays in honour of Peter R. Ackroyd. Edited by Richard Coggins, Anthony Phillips and Michael Knibb, Pp.xxi, 272. Cambridge University Press, 1982, £21.00. Essays on John. By C.K. Barrett. Pp.viii, 167, London, SPCK, 1982, £10.50. The Letter to the Colossians. By Eduard Schweizer, translated by Andrew Chester. Pp.319, London, SPCK, 1982, £12.50. Foundational Theology: Jesus and the Church. By Francis Schüssler Fiorenza. Pp.xix, 326, New York Crossroad, 1984, $22.50. The Darkness of God: (...) Theology after Hiroshima. By Jim Garrison. Pp.x, 238, London, SCM Press, 1982, £5.95. Discerning the Mystery, An Essay on the Nature of neology. By Andrew Louth. Pp.xiv, 150, Oxford, Clarendon Press, 1983, £12.50. The Tao and the Daimon: Segments of a Religious Inquiry. By Robert C. Neville. Pp.xv, 281, Albany, New York, State University of New York Press, 1982, $34.50 ), $11.95. Person and Myth: Maurice Leenhardt in the Melanesian World. By James Clifford. Pp.xi, 270, Berkeley, University of California Press, 1982, £21.50. Transcendence and the Sacred. Edited by A.M. Olson and L.S. Rouner. Pp.xv, 230, University of Notre Dame Press, 1981, £10.75. A History of Religious Ideas. Vol. 2: From Gautama Buddha to the Triumph of Christianity. By Mircea Eliade. Translated by William R. Trask. Pp.xi, 565, Chicago, University of Chicago Press, 1982, £17.50. Ordeal by Labyrinth: Conversations with Claude‐Henri Racquet. By Mircea Eliade. Translated by Derek Coltman. Pp.ix, 225, Chicago, University of Chicago Press, 1982, £12.55. Religious Philosophy of Prince‐Bishop Njegosh of Montenegro. By Zika Rad. Prvulovich. Pp.xviii, 273, Birmingham, The Author, 1984, £12.50, £10.50. The Home of Meaning: The Hermeneutics of the Subject of Paul Ricoeur. By John W. Van Dengel. Pp.xxi, 333, Washington, D.C., University Press of America, 1982, $24.50, $13.25. Life Forms and Meaning Stucture. By Alfred Schutz, translated, introduced and annotated by Helmut Wagner. Pp.vi, 217, London, Routledge & Kegan Paul, 1982, £11.95. The Shaping of Man: Philosophical Aspects of Sociobiology. By Roger Trigg. Pp.xx, 186. Oxford, Basil Blackwell, 1982, £12.50, £5.95. Marx and Marxisms: Royal Institute of Philosophy Lecture Series, 14. Edited by G.H.R. Parkinson. Pp.vi, 268, Cambridge University Press, 1982, £9.95. Marx and Justice: The Radical Critique of Liberalism. By Allen E. Buchanan. Pp.xiv, 206, London, Methuen, 1982, £12.95. Israel Satanter: Text, Structure, Idea. By Hillel Goldberg. Pp.xvii, 358, New York, Ktav, 1981, $17.50. Freud on Femininity and Faith. By Judith Van Herik. Pp.xiii, 216, Berkeley, University of California Press, 1982, £17.50. Women, Reason and Nature. By Carol McMillan. Pp.x, 165, Oxford, Basil Blackwell, 1982, £12.50. Supererogation: Its Status in Ethical Theory. By David Heyd. Pp.vii, 191, Cambridge University Press, 1982, £14.00. The Cambridge History of Later Medieval Philosophy. Edited by Norman Kretzmann, Anthony Kenny and Jan Finborg. Pp.xi, 1035, Cambridge, Cambridge University Press, 1982, £40.00. St Thomas Aquinas. By Ralph McInerny. Pp.197, Notre Dame, University of Notre Dame Press, 1982, £4.50. Yves de Vallone: The Making of an Esprit‐Fort. By James O'Higgins, S.J. Pp.viii, 248, The Hague, Martinus Nijhoff, 1982, $35.00. Religion and National Identity. Edited by Stuart Mews. Pp.xvi, 618, Oxford, Basil Blackwell, 1982, £19.50. Mortmain Legislation and the English Church, 1279–1500. By Sandra Raban. Pp.xii, 215,, Cambridge University Press, 1982, £25.00. John XXIII, Pope of the Council. By Peter Hebblethwaite. Pp.viii, 550, London, Geoffrey Chapman, 1984, £14.95.iCompiled by J.F. Púglisi and S.J. Voicu. Pp.260, Rome, Centro Pro Unione, 1984, $20.00. Ireland: A Bibliography of Material held at St Deiniol's Library. Compiled by Helen C. Price. Pp.iv, 136, Hawarden, St Deiniol's, 1984, £2.50. The Later Poems, 1972–1982. By R.S. Thomas. Pp.224, London, Macmillan, 1984, £4.95. (shrink)

The terminological apparatus of M. Heidegger, reflecting a distinctive style of conceptual thinking, seems to be a complex, structurally ordered system: a fixed and a condensed idea of human existence. Lots of individual existentials, different in their meanings, forms and terminological values point to the creative and systematic efforts of the philosopher to find an appropriate name for each of the components of the analyzed significant structures of human being. The empirical study of Heidegger’s terminology focuses on the most important (...) naming strategies in creating terms and words with distinctive lexical structures, as well as on their functions. The aim of the paper is to unveil the mystery of the language structures of Heidegger’s neologisms and to offer a key to decoding their meanings, making them more easily translatable. (shrink)