This new and important study of semantic change examines how new meanings arise through language use, especially the various ways in which speakers and writers experiment with uses of words and constructions in the flow of strategic interaction with addressees. In the last few decades there has been growing interest in exploring systemicities in semantic change from a number of perspectives including theories of metaphor, pragmatic inferencing, and grammaticalization. Like earlier studies, these have for the most part been based on (...) data taken out of context. This book is the first detailed examination of semantic change from the perspective of historical pragmatics and discourse analysis. Drawing on extensive corpus data from over a thousand years of English and Japanese textual history, Traugott and Dasher show that most changes in meaning originate in and are motivated by the associative flow of speech and conceptual metonymy. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

De Smet et al. (2018) propose that when functionally similar constructions come to overlap, analogical attraction may occur. So may differentiation, but this process involves attraction to other subnetworks and is both “accidental” and “exceptional”. I argue that differentiation plays a considerably more significant role than De Smet et al. allow. My case study is the development of the dative and benefactive alternations. The rise of the dative alternation (e.g., “gave the Saxons land” ∼ “gave land to the Saxons”) has (...) been shown to occur in later Middle English between 1400 and 1500 (Zehentner 2018). Building on Zehentner and Traugott (2020), the rise of the benefactive alternation (e.g., “build her a house” ∼ “build a house for her”) in Early Modern English c1650 is analyzed from a historical constructionalist perspective and compared with the rise of the dative alternation. The histories of the alternations exemplify the rise of functionally similar constructions that overlap, and show that differentiation from each other plays as large a role as attraction. Both attraction and differentiation occur at several levels of abstraction: verb-specific constructions, schemas and larger systemic changes. (shrink)

Humankind is stardust, born of the evolution of life on Earth as part of the evolution of the universe. He is called to particular responsibility for all living beings and of creation itself. The article discusses whether and how, in the perspective of a theological ecocentrism, the dignity and rights of non-human beings are to be anchored in order to live according to this responsibility. The aim is to develop an ethic of self-limitation that is prepared to grant rights to (...) non-human beings, which, however, can only be demanded by humans through advocacy. Some aspects are substantiated with a view to the Earth and beyond for the cosmos. The protection of the rain forests and oceans as well as the lower Earth orbit are mentioned as examples of an ethic of self-limitation. The spheres of the cosmos are also to be considered. It is about developing reverence for the cosmos as an expression of responsibility for creation. Contribution: The article discusses in how far in a theological ecocentrism the dignity and rights of non-human beings are to be anchored. It argues for a reverence for the cosmos as an expression of responsibility for creation, as humankind is stardust, born of the evolution of life on Earth as part of the evolution of the universe. (shrink)

As a result of the increasing economical exploitation of outer space, humanity faces a new challenge that, as well as having economic advantages, also entails a great many ecological hazards. At present, the human race is encroaching on outer space, particularly in the form of almost 5000 active satellites and the corresponding space debris they produce. For the large part, this debris burns up on entering the Earth’s atmosphere, yet time and again it still does cause damage. However, this could (...) change dramatically if, as is now foreseeable, further uses of outer space, such as tourism, so-called satellite mega-constellations, regular transport flights to the moon or even Mars and the extraction of water and valuable rocks from celestial bodies, are expanded. There is a danger that ecological damage like that of the earlier phases of economic development will become externalised and ultimately pose a threat to the whole of humanity. Sautter’s ‘global “sustainability trilemma”’ remains unresolved. This trilemma consists in the fact that, in political resolutions, ‘the growth of resource-intensive prosperity is weighted far more highly than the conservation of functioning ecosystems and the implementation of inter- and intragenerational “justice”’ and that there are ‘up until now no efficient and ethically acceptable solutions’ for this problem. In this situation, it is therefore more important that rules for the sustainable use of outer space be established and enshrined as legally binding so that it becomes possible to minimise or even to preclude negative ecological consequences.Contribution: Although the commercial use of outer space does not seem to be a crucial point, it marks a new step of the dynamics of modern economics that has to be identified as an important ethical challenge. The article discusses aspects of ethics, law, religion and economy in a multidisciplinary way. (shrink)

The lack of common ecumenical ethics is often argued to depend on the differences of ecclesiological concepts. This paper takes up the debate and points out that there are some more different basic assumptions making the development of ecumenical ethics difficult.

This article discusses Otfried Höffe' s thesis, that scarcity - caused by human pleonexia - is the main reason for too much expenses of the public health service. Scarcity, however, is a social construction and depends on the distribution of goods. To this problern there are necessarly permanent conflicts in democratic societies.

This article submits a proposal to replace the term sustainability with the term ‘ecological justice’. This novel expression adds to the term Anthropocene, which largely ignores the significant differences from the perspective of justice concerning which human cultures have profoundly reshaped the Earth. Ecological justice refers to the fact that the Earth is the habitat not only of human beings but also of a multitude of other life forms and includes the rights of nonhuman creatures. Over and above this, the (...) term ecological justice speaks to the rights of marginalised people who suffer because of the destruction of natural resources without having significantly contributed to their misuse. In this sense, a new orientation toward the integrity of creation is necessary to overcome the one-sided technicist and economically determined attitude that has become so typical of modern thinking in the Global North. Churches are challenged to develop an integrative concept of ecological justice from the perspective of the biblical tradition, including recent initiatives such as the ‘Wuppertal Call’.Contribution: To overcome generalising and anthropocentric perspectives, the proposal of this article argues for the preferred term, ‘ecological justice’. This term is inclusive to nonhuman communities in nature, taking into account the effects of environmental destruction on marginalised people. The challenge should be to develop an integrative and unifying concept of ecological justice. The following contribution addresses the question of semantics concerning the key concepts underpinning ecological challenges. (shrink)

The problematic nature of totalitarian monetary system- in theological terms, the problems which arise when the monetary system is seen as an alternative to God - is weil known. But the presupposition that money is universally dominant has itself tobe reviewed. This article discusses the importance of the monetary system in shaping people's attitude to money, in the functional systems of modern societies, and in the corporate world. lt demonstrates that Christian faith can impose a necessary restriction to the dominance (...) of the monetary system. (shrink)