By Juan Diego Quesada
This can be the 1st accomplished description of the grammatical constitution of Teribe, a language of Panama, and a member of the Chibchan relations of languages, which covers a large sector starting from Northeastern Honduras, throughout the Atlantic of Nicaragua, such a lot of Costa Rica, Panama, Colombia, to the West of Venezuela. Spoken through a few 1,000 humans, Teribe is at the moment most likely, although now not critically, endangered. This grammar fills a lacuna in a twofold demeanour: it presents an in depth account of the constitution of Teribe, and in doing so, it reduces the variety of critical American Chibchan languages being undescribed. This grammar is hence meant as a contribution to the outline of the language at 3 degrees: a. language-immanent; b. Chibchan comparative grammar; c. documentation of endangered languages, in particular these of the yank continent. Teribe is either a transparent consultant of the "Central American" gains of the Chibchan languages (numeral classifiers, restricted contract, no evidentials), and idiosyncratic inside of those languages (having such phenomena as an inverse building and verb serialization). The learn for this booklet used to be funded in its entirety by way of the Social Sciences and arts study Council of Canada.
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Additional resources for A grammar of Teribe
Herbart, Outlines of Educational Doctrine; see also Herbart, ARW. See also similarities in Gadamer’s reading of Hegel’s concept of Bildung in Hans-Georg Gadamer, Truth and Method, Second revised edition, translation revised by Joel Weinsheimer and Donald G. Marshall (New York: Continuum 2000). See also the introduction to the idea of Bildung in an English-language volume on the concept, Lars Løvlie and Paul Standish, “Introduction: Bildung and the Idea of Liberal Education,” Journal of Philosophy of Education, 36, no.
However, although I am not dealing with the idea of Regierung in this text, it is important to note that Herbart diﬀerentiates discipline (Regierung) from moral education, and did not see it as part of education proper. That is, discipline focuses on the results of learners’ actions, with the aim of preventing learners from immediately harming themselves or others; moral education focuses on understanding the thought behind learners’ actions, a task we can refer to as moral guidance (Zucht). Herbart sees discipline as an indispensable precondition for formative education; however, he notes that it is not part of true education because it only works negatively to prevent harm, and thus should not have an intentional formative inﬂuence.
Herbart’s idea of inner struggle provides a central thread to both this chapter and the next. It is important to note that, from a historical standpoint, Herbart’s thinking represents a strong break with traditional concepts of education. Herbart’s idea of the educator takes into account that modern educators must reckon with the fact that they have to educate someone for an unknown future; the future of the learner can only be decided by the learner. In part, Herbart is addressing the historical changes of his time and the opposing notions of education of the ancien régime, which assume that the next generation’s future is decided by the previous generation.
A grammar of Teribe by Juan Diego Quesada