語言、語境和語篇

內容概要

　　《西方語言學與應用語言學視野·語言、語境和語篇：社會符號學視角下的語言面面觀》的主體內容分為兩部分，分別由韓禮德和韓茹凱撰寫。韓禮德所撰寫的三章分別討論了情景語境、語言功能和語域變化三個關鍵的概念。他認為情景語境通常包含三個重要特征：語場、語旨和語式；語言具有經驗功能、人際功能、邏輯功能和語篇功能四種主要的功能；語域是根據(jù)情景的需要，由語場、語旨和語式組成的不同的配置。韓茹凱分別從語篇結構和語篇組織的角度來探討語篇的整體性問題，認為語篇成分之間有明確的意義關系時，語篇才具有語篇組織或“語篇性”?！　　段鞣秸Z言學與應用語言學視野·語言、語境和語篇：社會符號學視角下的語言面面觀》篇幅不長，內容精練，一直被視為系統(tǒng)功能語言學的奠基之作。

作者簡介

　　韓禮德（Halliday），世界著名的語言學家。他在1947年至1950年先后于北京大學和嶺南大學在羅常培先生和王力先生的指導下學習；1951年至1955年跟隨劍橋大學弗斯（Firth）教授攻讀博士學位。韓禮德的系統(tǒng)功能語言學學說在世界，包括中國的語言學界產生了很大的影響?！　　　№n茹凱（Ruqaiya Hasan），現(xiàn)任澳大利亞麥考瑞大學資深教授。她在文體學、文化、語境與語篇、詞匯語法及語義變異等領域進行了大量的研究，對系統(tǒng)功能語言學的發(fā)展作出了重大貢獻。

書籍目錄

《西方語言學視野》總序《語言、語境和語篇——社會符號學視角下的語言面面觀》導讀作者簡介原書目錄第一部分 韓禮德第1章 情景語篇導論社會符號學視角下的語言語言、語境與語篇什么是語篇情景語篇的三個特征第2章 語言的功能導論功能是語言的基本屬性語篇與情景語境的關系語篇中的功能和意義第3章 語域變化導論語言學與語境的情景特征語篇的語場語篇的語旨語篇的語式語境與語篇——二者相互預測語域的概論語域的變化語域和方言小結 語篇、語境與學習作為元功能結構的語篇情景語境文化語境互文性連貫性語篇、語境與學習第二部分 韓茹凱第4章 語篇結構導論什么是語篇結構語篇及其語境語境配置語篇4.1及其語境語篇4.1的結構語篇及其體裁——語類結構潛勢結構潛勢中必選成分的作用語境、類型和語篇結構第5章 語篇組織導論什么是語篇組織語篇組織、銜接紐帶和銜接手段語篇5.1和5.2的語篇組織語篇組織和語篇的連貫語篇組織、連貫和教師第6章 語篇的身份導論配置的要素體裁的要素語篇及其獨特性小結 通過語境中的語篇進行學習參考文獻推薦閱讀書目專業(yè)術語致謝

章節(jié)摘錄

　　Introduction　　Our general approach to the study of language， as our title is intended to suggest， is one that focuses upon the social: upon the social functions that determine what language is like and how it has evolved. Let me begin by saying a few words about both parts of our overall title.　　Language in a social-semiotic perspective　　The phrase language in a social-semiotic perspcctivc' characterises the sort of approach that we have been following in our recent work， and which， I think， has been a feature of my own thinking ever since I became interested in the study of language. The term 'social-semiotic' can be thought of as indicating a general ideology or intellcctual stance， a conceptual angle on the subject. But at the same time there is a more specific implication to be read into both of these terms， semiotic and social.　　The concept of semiotics derives initially from the concept of the sign; and the modern word harks back to the terms semainon， semainomenon （'signifier， srgnified'） used in ancient Greek linguistics by the Stoic philosophers. The Stoics were the first to evolve a theory of the sign， in the 3rd-2nd century BC; and the conception they had of the linguistic sign was already well advanced along the lines in which it was developed two thousand years later in the work of Ferdinand de Saussure.　　Semiotics can therefore be defined as the general study of signs. But there is one limitation that has usually been apparent in the history of this conception of the sign， and that is that it has tended to remain rather an atomistic concept. The sign has tended to be seen as an isolate， as a thing in itself， which exists first of all in and of itself before it comes to be related to other signs. Even in the work of Saussure， despite his very strong conception of language as a set of relationships， you will still find this rather atomistic conception of the linguistic sign. For that reason， therefore， I would wish to modify this delinition of semiotics and say that， rather than considering it as the study of signs， I would like to consider it as the study of sign systems-in other words， as the study of meaning in its most general sense.　　Linguistics， then， is a kind of semiotics. It is an aspect of the study of meaning. There are many other ways of meaning， other than through language. Language may be， in some rather vague， undefined sense， the most important， the most comprehensive， the most all-embracing; it is hard to say exactly how. But there are many other modes of meaning， in any culture， which arc outside the realm of language.　　These will include both art forms such as painting， sculpture， music， the dance， and so forth， and other modes of cultural behavior that are not classified under the heading of forms of art， such as modes of exchange， modes of dress， structures of the family， and so forth.　　These are all bearers of meaning in the culture. Indeed， we can define a culture as a set of semiotic systems， a set of systems of meaning， all of which interrelate.　　But to explain this general notion， we cannot operate with the concept of a sign as an entity. We have to think rather of systems of meaning， systems that may be considered as operating through some external form of output that we call a sign， but that are in themselves not sets of individual things， but rather networks of relationships. It is in that sense that I would use the term 'semiotic' to define the perspective in which we want to look at language: language as one among a number of systems of meaning that， taken all together， constitute human culture.　　……

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