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101 from
from [frəm, stressed frɒm](a) (indicating starting point → in space) de;∎ Einstein came to this country from Germany Einstein a quitté l'Allemagne pour s'établir ici;∎ her parents came from Russia ses parents venaient de Russie;∎ where's your friend from? d'où est ou vient votre ami?;∎ I've just come back from there j'en reviens;∎ there are no direct flights from Hobart il n'y a pas de vol direct à partir d'Hobart;∎ the 11:10 from Cambridge le train de 11 heures 10 en provenance de Cambridge;∎ the airport is about 15 kilometres from the city centre l'aéroport se trouve à 15 kilomètres environ du centre-ville;∎ it rained all the way from Calais to Paris il a plu pendant tout le trajet de Calais à Paris;∎ I saw him from a long way off je l'ai vu de loin;∎ it takes fifteen minutes from here to my house il faut quinze minutes pour aller d'ici à chez moi;∎ from town to town de ville en ville(b) (indicating starting point → in time) de, à partir de, depuis;∎ from now on désormais, dorénavant;∎ from that day depuis ce jour, à partir de ce jour;∎ from morning till night du matin au soir;∎ from the age of four à partir de quatre ans;∎ she was unhappy from her first day at boarding school elle a été malheureuse dès son premier jour à l'internat;∎ from the start dès ou depuis le début;∎ a week from today dans huit jours;∎ where will we be a year from now? où serons-nous dans un an?;∎ she remembered him from her childhood elle se souvenait de lui dans son enfance;∎ we've got food left over from last night nous avons des restes d'hier soir(c) (indicating starting point → in price, quantity) à partir de;∎ potatoes from 50 pence a kilo des pommes de terre à partir de 50 pence le kilo;∎ knives from £2 each des couteaux à partir de 2 livres la pièce;∎ the price has been increased from 50 pence to 60 pence on a augmenté le prix de 50 pence à 60 pence;∎ 6 from 14 is 8 6 ôté de 14 donne 8;∎ we went from three employees to fifteen in a year nous sommes passés de trois à quinze employés en un an;∎ the bird lays from four to six eggs l'oiseau pond de quatre à six œufs;∎ every flavour of ice-cream from vanilla to pistachio tous les parfums de glace de la vanille à la pistache(d) (indicating origin, source) de;∎ who's the letter from? de qui est la lettre?;∎ from… (on letter, parcel) expéditeur/expéditrice…;∎ don't tell her that the flowers are from me ne lui dites pas que les fleurs viennent de moi;∎ tell her that from me dites-lui cela de ma part;∎ I got a phone call from her yesterday j'ai reçu un coup de fil d'elle hier;∎ he got the idea from a book he read il a trouvé l'idée dans un livre qu'il a lu;∎ where did you get the ring from? où avez-vous eu la bague?;∎ you can get a money order from the post office vous pouvez avoir un mandat à la poste;∎ I bought my piano from a neighbour j'ai acheté mon piano à un voisin;∎ you mustn't borrow money from them vous ne devez pas leur emprunter de l'argent;∎ she stole some documents from the ministry elle a volé des documents au ministère;∎ who stole the key from her? qui lui a volé la clef?;∎ I heard about it from the landlady c'est la propriétaire qui m'en a parlé;∎ a scene from a play une scène d'une pièce;∎ a quotation from Shakespeare une citation tirée de Shakespeare;∎ he translates from English into French il traduit d'anglais en français;∎ she still has injuries resulting from the crash elle a encore des blessures qui datent de l'accident;∎ she's been away from work for a week ça fait une semaine qu'elle n'est pas allée au travail;∎ they returned from their holidays yesterday ils sont rentrés de vacances hier;∎ the man from the Inland Revenue le monsieur du fisc(e) (off, out of)∎ she took a book from the shelf elle a pris un livre sur l'étagère;∎ he drank straight from the bottle il a bu à même la bouteille;∎ she drew a gun from her pocket elle sortit un revolver de sa poche;∎ he took a beer from the fridge il a pris une bière dans le frigo;∎ guaranteed to remove stains from all surfaces (in advertisement) enlève les taches sur toutes les surfaces(f) (indicating position, location) de;∎ from the top you can see the whole city du haut on voit toute la ville;∎ you get a great view from the bridge on a une très belle vue du pont;∎ the rock juts out from the cliff le rocher dépasse de la falaise(g) (indicating cause, reason)∎ you can get sick from drinking the water vous pouvez tomber malade en buvant l'eau;∎ his back hurt from lifting heavy boxes il avait mal au dos après avoir soulevé des gros cartons;∎ I guessed she was Australian from the way she spoke j'ai deviné qu'elle était australienne à sa façon de parler;∎ I know him from seeing him at the club je le reconnais pour l'avoir vu au cercle;∎ he died from grief il est mort de chagrin;∎ to act from conviction agir par conviction∎ they are made from flour ils sont faits à base de farine;∎ Calvados is made from apples le calvados est fait avec des pommes;∎ she played the piece from memory elle joua le morceau de mémoire;∎ I speak from personal experience je sais de quoi je parle(i) (judging by) d'après;∎ from the way she talks you'd think she were the boss à l'entendre, on croirait que c'est elle le patron;∎ from the way she sings you'd think she were a professional à l'entendre chanter on dirait que c'est son métier;∎ from his looks you might suppose that… à le voir on dirait que…;∎ from what I can see… à ce que je vois…;∎ from what I gather… d'après ce que j'ai cru comprendre…(j) (in comparisons) de;∎ it's no different from riding a bike c'est comme faire du vélo;∎ how do you tell one from the other? comment les reconnais-tu l'un de l'autre?(k) (indicating prevention, protection) de;∎ she saved me from drowning elle m'a sauvé de la noyade;∎ we sheltered from the rain in a cave nous nous sommes abrités de la pluie dans une caverne;∎ they were hidden from view on ne les voyait pas -
102 Grammar
I think that the failure to offer a precise account of the notion "grammar" is not just a superficial defect in linguistic theory that can be remedied by adding one more definition. It seems to me that until this notion is clarified, no part of linguistic theory can achieve anything like a satisfactory development.... I have been discussing a grammar of a particular language here as analogous to a particular scientific theory, dealing with its subject matter (the set of sentences of this language) much as embryology or physics deals with its subject matter. (Chomsky, 1964, p. 213)Obviously, every speaker of a language has mastered and internalized a generative grammar that expresses his knowledge of his language. This is not to say that he is aware of the rules of grammar or even that he can become aware of them, or that his statements about his intuitive knowledge of his language are necessarily accurate. (Chomsky, 1965, p. 8)Much effort has been devoted to showing that the class of possible transformations can be substantially reduced without loss of descriptive power through the discovery of quite general conditions that all such rules and the representations they operate on and form must meet.... [The] transformational rules, at least for a substantial core grammar, can be reduced to the single rule, "Move alpha" (that is, "move any category anywhere"). (Mehler, Walker & Garrett, 1982, p. 21)4) The Relationship of Transformational Grammar to Semantics and to Human Performancehe implications of assuming a semantic memory for what we might call "generative psycholinguistics" are: that dichotomous judgments of semantic well-formedness versus anomaly are not essential or inherent to language performance; that the transformational component of a grammar is the part most relevant to performance models; that a generative grammar's role should be viewed as restricted to language production, whereas sentence understanding should be treated as a problem of extracting a cognitive representation of a text's message; that until some theoretical notion of cognitive representation is incorporated into linguistic conceptions, they are unlikely to provide either powerful language-processing programs or psychologically relevant theories.Although these implications conflict with the way others have viewed the relationship of transformational grammars to semantics and to human performance, they do not eliminate the importance of such grammars to psychologists, an importance stressed in, and indeed largely created by, the work of Chomsky. It is precisely because of a growing interdependence between such linguistic theory and psychological performance models that their relationship needs to be clarified. (Quillian, 1968, p. 260)here are some terminological distinctions that are crucial to explain, or else confusions can easily arise. In the formal study of grammar, a language is defined as a set of sentences, possibly infinite, where each sentence is a string of symbols or words. One can think of each sentence as having several representations linked together: one for its sound pattern, one for its meaning, one for the string of words constituting it, possibly others for other data structures such as the "surface structure" and "deep structure" that are held to mediate the mapping between sound and meaning. Because no finite system can store an infinite number of sentences, and because humans in particular are clearly not pullstring dolls that emit sentences from a finite stored list, one must explain human language abilities by imputing to them a grammar, which in the technical sense is a finite rule system, or programme, or circuit design, capable of generating and recognizing the sentences of a particular language. This "mental grammar" or "psychogrammar" is the neural system that allows us to speak and understand the possible word sequences of our native tongue. A grammar for a specific language is obviously acquired by a human during childhood, but there must be neural circuitry that actually carries out the acquisition process in the child, and this circuitry may be called the language faculty or language acquisition device. An important part of the language faculty is universal grammar, an implementation of a set of principles or constraints that govern the possible form of any human grammar. (Pinker, 1996, p. 263)A grammar of language L is essentially a theory of L. Any scientific theory is based on a finite number of observations, and it seeks to relate the observed phenomena and to predict new phenomena by constructing general laws in terms of hypothetical constructs.... Similarly a grammar of English is based on a finite corpus of utterances (observations), and it will contain certain grammatical rules (laws) stated in terms of the particular phonemes, phrases, etc., of English (hypothetical constructs). These rules express structural relations among the sentences of the corpus and the infinite number of sentences generated by the grammar beyond the corpus (predictions). (Chomsky, 1957, p. 49)Historical dictionary of quotations in cognitive science > Grammar
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103 Philosophy
And what I believe to be more important here is that I find in myself an infinity of ideas of certain things which cannot be assumed to be pure nothingness, even though they may have perhaps no existence outside of my thought. These things are not figments of my imagination, even though it is within my power to think of them or not to think of them; on the contrary, they have their own true and immutable natures. Thus, for example, when I imagine a triangle, even though there may perhaps be no such figure anywhere in the world outside of my thought, nor ever have been, nevertheless the figure cannot help having a certain determinate nature... or essence, which is immutable and eternal, which I have not invented and which does not in any way depend upon my mind. (Descartes, 1951, p. 61)Let us console ourselves for not knowing the possible connections between a spider and the rings of Saturn, and continue to examine what is within our reach. (Voltaire, 1961, p. 144)As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of "mind" with conscious thinking. The result of this identification was the shallow rationalism of l'esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. (Koestler, 1964, p. 148)It has been made of late a reproach against natural philosophy that it has struck out on a path of its own, and has separated itself more and more widely from the other sciences which are united by common philological and historical studies. The opposition has, in fact, been long apparent, and seems to me to have grown up mainly under the influence of the Hegelian philosophy, or, at any rate, to have been brought out into more distinct relief by that philosophy.... The sole object of Kant's "Critical Philosophy" was to test the sources and the authority of our knowledge, and to fix a definite scope and standard for the researches of philosophy, as compared with other sciences.... [But Hegel's] "Philosophy of Identity" was bolder. It started with the hypothesis that not only spiritual phenomena, but even the actual world-nature, that is, and man-were the result of an act of thought on the part of a creative mind, similar, it was supposed, in kind to the human mind.... The philosophers accused the scientific men of narrowness; the scientific men retorted that the philosophers were crazy. And so it came about that men of science began to lay some stress on the banishment of all philosophic influences from their work; while some of them, including men of the greatest acuteness, went so far as to condemn philosophy altogether, not merely as useless, but as mischievous dreaming. Thus, it must be confessed, not only were the illegitimate pretensions of the Hegelian system to subordinate to itself all other studies rejected, but no regard was paid to the rightful claims of philosophy, that is, the criticism of the sources of cognition, and the definition of the functions of the intellect. (Helmholz, quoted in Dampier, 1966, pp. 291-292)Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)I have not attempted... to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forth if I would. It will be obvious that I do not agree with those who see philosophy as the history of "howlers" and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the world.... I see philosophy as a field which has certain central questions, for example, the relation between thought and reality.... It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a "science." To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation.... It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the world and of man's place in it. (Putnam, 1975, p. xvii)What can philosophy contribute to solving the problem of the relation [of] mind to body? Twenty years ago, many English-speaking philosophers would have answered: "Nothing beyond an analysis of the various mental concepts." If we seek knowledge of things, they thought, it is to science that we must turn. Philosophy can only cast light upon our concepts of those things.This retreat from things to concepts was not undertaken lightly. Ever since the seventeenth century, the great intellectual fact of our culture has been the incredible expansion of knowledge both in the natural and in the rational sciences (mathematics, logic).The success of science created a crisis in philosophy. What was there for philosophy to do? Hume had already perceived the problem in some degree, and so surely did Kant, but it was not until the twentieth century, with the Vienna Circle and with Wittgenstein, that the difficulty began to weigh heavily. Wittgenstein took the view that philosophy could do no more than strive to undo the intellectual knots it itself had tied, so achieving intellectual release, and even a certain illumination, but no knowledge. A little later, and more optimistically, Ryle saw a positive, if reduced role, for philosophy in mapping the "logical geography" of our concepts: how they stood to each other and how they were to be analyzed....Since that time, however, philosophers in the "analytic" tradition have swung back from Wittgensteinian and even Rylean pessimism to a more traditional conception of the proper role and tasks of philosophy. Many analytic philosophers now would accept the view that the central task of philosophy is to give an account, or at least play a part in giving an account, of the most general nature of things and of man. (Armstrong, 1990, pp. 37-38)8) Philosophy's Evolving Engagement with Artificial Intelligence and Cognitive ScienceIn the beginning, the nature of philosophy's engagement with artificial intelligence and cognitive science was clear enough. The new sciences of the mind were to provide the long-awaited vindication of the most potent dreams of naturalism and materialism. Mind would at last be located firmly within the natural order. We would see in detail how the most perplexing features of the mental realm could be supported by the operations of solely physical laws upon solely physical stuff. Mental causation (the power of, e.g., a belief to cause an action) would emerge as just another species of physical causation. Reasoning would be understood as a kind of automated theorem proving. And the key to both was to be the depiction of the brain as the implementation of multiple higher level programs whose task was to manipulate and transform symbols or representations: inner items with one foot in the physical (they were realized as brain states) and one in the mental (they were bearers of contents, and their physical gymnastics were cleverly designed to respect semantic relationships such as truth preservation). (A. Clark, 1996, p. 1)Socrates of Athens famously declared that "the unexamined life is not worth living," and his motto aptly explains the impulse to philosophize. Taking nothing for granted, philosophy probes and questions the fundamental presuppositions of every area of human inquiry.... [P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together. Some philosophers have tried to incorporate the results of these inquiries into a grand synoptic view of the nature of reality and our human relationship to it. Others have mistrusted system-building, and seen their primary role as one of clarifications, or the removal of obstacles along the road to truth. But all have shared the Socratic vision of using the human intellect to challenge comfortable preconceptions, insisting that every aspect of human theory and practice be subjected to continuing critical scrutiny....Philosophy is, of course, part of a continuing tradition, and there is much to be gained from seeing how that tradition originated and developed. But the principal object of studying the materials in this book is not to pay homage to past genius, but to enrich one's understanding of central problems that are as pressing today as they have always been-problems about knowledge, truth and reality, the nature of the mind, the basis of right action, and the best way to live. These questions help to mark out the territory of philosophy as an academic discipline, but in a wider sense they define the human predicament itself; they will surely continue to be with us for as long as humanity endures. (Cottingham, 1996, pp. xxi-xxii)10) The Distinction between Dionysian Man and Apollonian Man, between Art and Creativity and Reason and Self- ControlIn his study of ancient Greek culture, The Birth of Tragedy, Nietzsche drew what would become a famous distinction, between the Dionysian spirit, the untamed spirit of art and creativity, and the Apollonian, that of reason and self-control. The story of Greek civilization, and all civilizations, Nietzsche implied, was the gradual victory of Apollonian man, with his desire for control over nature and himself, over Dionysian man, who survives only in myth, poetry, music, and drama. Socrates and Plato had attacked the illusions of art as unreal, and had overturned the delicate cultural balance by valuing only man's critical, rational, and controlling consciousness while denigrating his vital life instincts as irrational and base. The result of this division is "Alexandrian man," the civilized and accomplished Greek citizen of the later ancient world, who is "equipped with the greatest forces of knowledge" but in whom the wellsprings of creativity have dried up. (Herman, 1997, pp. 95-96)Historical dictionary of quotations in cognitive science > Philosophy
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