By Joanna Radwanska-Williams
The final concept of language of Mikołaj Kruszweski (1851-1887) is, this ebook argues, a “lost paradigm” within the heritage of linguistics. the concept that of 'paradigm' is known in a largely construed Kuhnian feel, and its applicability to linguistics as a technology is tested. it truly is argued that Kruszewski's idea used to be a covert paradigm in that his significant paintings, Ocerk nauki o jazyke ('An define of the technological know-how of Language', 1883), had the capability to be seminal within the historical past of linguistics, i.e. to accomplish the prestige of a 'classical text', or 'exemplar'. This power used to be no longer discovered simply because Kruszewski's impact used to be hindered via numerous old components, together with his early loss of life and the simultaneous consolidation of the Neogrammarian paradigm, with its emphasis on phonology and language swap. The ebook examines the highbrow history of Kruszweski's inspiration, which used to be rooted, partially, within the culture of British empiricism. It additionally discusses Kruszewski's courting to his instructor Jean Baudouin de Courtenay (1845-1929), his perspective in the direction of the Neogrammarian flow in linguistics, the ambivalent reception of his idea through his contemporaries, and the impact of his paintings at the linguistic thought of Roman Jakobson (1896-1982).
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Extra info for A Paradigm Lost: The linguistic thought of Mikołaj Kruszewski
68), but the sound form itself is external (an implicit reference to the Humboldtian conception of''äussere Sprachform), and as nonessential can be replaced by something else. 79). 68), and 4) language as social and as individual. These distinctions are stated, either explicitly (2 and 3) or implicitly (1 and 4), rather than mapped out in full; this may show, again, the reluctance on Baudouin's part to follow through on all the implications of epistemological questions. In charting out the division of the subject matter of linguistics, on the other hand, Baudouin leaves no stone unturned.
While for John Stuart Mill the associationist account of the mind had been the foundation for the study of society, after Darwin society came to be perceived in evolutionary terms. As one historian of associationist psychology points out, this was a change from the direction which John Stuart Mill had envisaged: "the work of the [British] association school remained incomplete when the movement came to an end" (Warren 1921:175). The evolutionary model changed the view of the development of society.
Baudouin shared this goal of the study of living languages; in 1872-73 he travelled to the West again, recording Slovenian dialects in what was then Italian and Austro-Hungarian territory. While in Italy, he also attended Graziadio Ascoli's (1829-1907) lectures in Milan. Petersburg. Thus during the period that was formative of his scholarship, the late 1860s and the 1870s, Baudouin had the sense of being at once a pioneer and an outsider, both in Russia and in the West. In Russia, university chairs of comparative Indo-European grammar were established in 1863, but appa rently went unfilled into the 1870s.