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Blog criado por Bruno Coriolano de Almeida Costa, professor de Língua Inglesa desde 2002. Esse espaço surgiu em 2007 com o objetivo de unir alguns estudiosos e professores desse idioma. Abordamos, de forma rápida e simples, vários aspectos da Língua Inglesa e suas culturas. Agradeço a sua visita.

"Se tivesse perguntado ao cliente o que ele queria, ele teria dito: 'Um cavalo mais rápido!"

domingo, 9 de agosto de 2015

MIT claims to have found a “language universal” that ties all languages together


A language universal would bring evidence to Chomsky's controversial theories.

Language takes an astonishing variety of forms across the world—to such a huge extent that a long-standing debate rages around the question of whether all languages have even a single property in common. Well, there’s a new candidate for the elusive title of “language universal” according to a paper in this week’s issue of PNAS. All languages, the authors say, self-organise in such a way that related concepts stay as close together as possible within a sentence, making it easier to piece together the overall meaning.

Language universals are a big deal because they shed light on heavy questions about human cognition. The most famous proponent of the idea of language universals is Noam Chomsky, who suggested a “universal grammar” that underlies all languages. Finding a property that occurs in every single language would suggest that some element of language is genetically predetermined and perhaps that there is specific brain architecture dedicated to language.

However, other researchers argue that there are vanishingly few candidates for a true language universal. They say that there is enormous diversity at every possible level of linguistic structure from the sentence right down to the individual sounds we make with our mouths (that’s without including sign languages).

There are widespread tendencies across languages, they concede, but they argue that these patterns are just a signal that languages find common solutions to common problems. Without finding a true universal, it’s difficult to make the case that language is a specific cognitive package rather than a more general result of the remarkable capabilities of the human brain.

Self-organising systems

A lot has been written about a tendency in languages to place words with a close syntactic relationship as closely together as possible. Richard Futrell, Kyle Mahowald, and Edward Gibson at MIT were interested in whether all languages might use this as a technique to make sentences easier to understand.

The idea is that when sentences bundle related concepts in proximity, it puts less of a strain on working memory. For example, adjectives (like “old”) belong with the nouns that they modify (like “lady”), so it’s easier to understand the whole concept of “old lady” if the words appear close together in a sentence.

You can see this effect by deciding which of these two sentences is easier to understand: “John threw out the old trash sitting in the kitchen,” or “John threw the old trash sitting in the kitchen out.” To many English speakers, the second sentence will sound strange—we’re inclined to keep the words “threw” and “out” as close together as we can. This process of limiting distance between related words is called dependency length minimisation, or DLM.

Do languages develop grammars that force speakers to neatly package concepts together, making sentences easier to follow? Or, when we look at a variety of languages, do we find that not all of them follow the same pattern?
The researchers wanted to look at language as it’s actually used rather than make up sentences themselves, so they gathered databases of language examples from 37 different languages. Each sentence in the database was given a score based on the degree of DLM it showed: those sentences where conceptually related words were far apart in the sentence had high scores, and those where related words sat snugly together had low scores.
Then, the researchers compared these scores to a baseline. They took the words in each sentence and scrambled them so that related words had random distances between them. If DLM wasn’t playing a role in developing grammars, they argued, we should be seeing random patterns like these in language: related words should be able to have any amount of distance between them. If DLM is important, then the scores of real sentences should be significantly lower than the random sentences.
They found what they expected: “All languages have average dependency lengths shorter than the random baseline,” they write. This was especially true for longer sentences, which makes sense—there isn’t as much difference between “John threw out the trash,” and “John threw the trash out” as there is between the longer examples given above.
They also found that some languages display DLM more than others. Those languages that don’t rely just on word order to communicate the relationships between words tended to have higher scores. Languages like German and Japanese have markings on nouns that convey the role each noun plays within the sentence, allowing them to have freer word order than English. The researchers suggest that the markings in these languages contribute to memory and understanding, making DLM slightly less important. However, even these languages had scores lower than the random baseline.
The family tree
This research adds an important piece of the puzzle to the overall picture, says Jennifer Culbertson, who researches evolutionary linguistics at the University of Edinburgh. It’s “an important source of evidence for a long-standing hypothesis about how word order is determined across the world’s languages,” she told Ars Technica.
Although the paper only looked at 37 languages, it’s actually incredibly difficult to build these databases of language in use, which makes it a reasonably impressive sample, she said. There is a problem here, though: many of the languages studied are related to one another, representing only a few of the huge number of language families, so we’d expect them to behave in similar ways. More research is going to be needed to control for language relatedness.
This paper joins a lot of previous work on the topic, so it’s not the lone evidence of DLM—it’s corroborating, and adding to, a fair bit of past research. It’s “a lot of good converging evidence,” she said.
“There are many proposed universal properties of language, but basically all of them are controversial,” she explained. But it’s plausible, she added, that DLM—or something like it—could be a promising candidate for a universal cognitive mechanism that affects how languages are structured.
For a debate as sticky as the one about language universals, there could be multiple ways of interpreting this evidence. Proponents of Chomsky's school might argue that it's evidence for a dedicated language module, but those who favour a different interpretation could suggest that working memory affects all brain functions, not just language.


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sábado, 8 de agosto de 2015

Sad Stories



Do you want to listen to this story? (Here - podcast)
Bill, Jim and Scott were at a convention together and were sharing a large suite on the top of a 75-story skyscraper.

After a long day of meetings, they were shocked to hear that the elevators in their hotel were broken and they would have to climb 75 flights of stairs to get to their room.

Bill said to Jim and Scott, "Let's break the monotony of this unpleasant task by concentrating on something interesting. I'll tell jokes for 25 flights, Jim can sing songs for the next 25 flights and Scott can tell sad stories for the rest of the way."

At the 26th floor, Bill stopped telling jokes & Jim began to sing. At the 51st floor, Jim stopped singing and Scott began to tell sad stories.

"I will tell my saddest story first," he said. "I left the room key in the car!!!

Vocabulary Help


sad - triste
sharing - dividindo
skyscraper - arranha-céu
meetings - reuniões, encontros
climb - subir a pé
flights of stairs - escadas
task - tarefa
 Enviado por: Rubens Queiroz de Almeida
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The Entire History of You





Today (Saturday) I was at the gym working out as I usually do on Saturday mornings. It would have been a quite normal day if I haven’t noticed one thing in particular – two ladies taking pictures of themselves in front of the mirror. I have absolutely no problem with pictures; this is actually the norm today, right? However, I do not feel comfortable when someone is taking pictures of me when I am not in the mood for it.

Let me explain it better:

Well, as I was there too and they were taking photos of themselves I realized that I was probably there (in the picture) today. In doing so, they took an unauthorized picture of me and I believe this is not cool.

This happening got me thinking about how people behave nowadays. They simply go there, take their camera from their pockets (or elsewhere) and CLICK. They take a picture and move on as that attitude was completely normal. This episode specifically reminded me of Google glass and frightened me a lot. I started to believe that people will walk on the streets – wearing their tools and taking pictures and/or recording every single moment of their (and others’) lives.



I would like to know whether more people feel bothered by a situation like that or not. Therefore, I would like to hear it from you:

If you are interacting with someone who is wearing a recorder (or a google glass) that is recording everything – including you –, how do you think you would feel about it?

Unlike someone carrying a smartphone, you would not know whether someone wearing Google Glass, for instance, is video recording you or not. How would you behave differently?

There is an interesting episode of “the Black Mirror” – English TV Series – called "The Entire History of You" that deals exactly with situations of this kind. I highly recommend it:




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sexta-feira, 7 de agosto de 2015

Animated map shows how religion spread around the world



Far from trying to convince you of anything, I would like to share this incredible video with you folks. It is a rather simple (and short) one. I hope you guys like it!

Both the text and the video come from Business Insider (See it here)



Hinduism, Buddhism, Christianity, Judaism, and Islam are five of the biggest religions in the world. Over the last few thousand years, these religious groups have shaped the course of history and had a profound influence on the trajectory of the human race. Through countless conflicts, conquests, missions abroad, and simple word of mouth, these religions spread around the globe and forever molded the huge geographic regions in their paths.

Cheers,
Bruno Coriolano


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quarta-feira, 5 de agosto de 2015

44 Cursos Gratuitos Para Professores na Internet

Há quem ainda torça o nariz para o Ensino à Distância , o chamado EaD, mas é inegável que hoje em dia cursos se aperfeiçoamento e de extensão estão muito mais próximos e acessíveis devido ao aprimoramento das técnicas e mesmo dos profissionais que trabalham nessa área, conhecida por Design Instrucional.

A discussão sobre os usos, qualidades e deficiências existe e é válida, mas enquanto isso, cresce em todas as áreas a necessidade da utilização deste serviço, pois tais cursos trazem muita munição para lidar com as situações que se colocam, e isso inclusive deixa o professor ou professora muito mais segura na lida em sala de aula!

PORTAL DA LÍNGUA INGLESA has no responsibility for the persistence or accuracy of URLs for external or third-partly internet websites referred to in this post, and does not guarantee that any context on such websites are, or will remain, accurate or appropriate.
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terça-feira, 4 de agosto de 2015

What’s to be done about rising inequality?

What’s to be done about rising inequality? [link here]


The great inequality of income and wealth in the world, and within the United States, is deeply troubling. It seems, even to many of us who benefit from this inequality, that something should be done to reduce or eliminate it. But why should we think this? What are the strongest reasons for trying to bring about greater equality of income and wealth?
One obvious reason for redistributing resources from the rich to the poor is simply that this is a way of making the poor better off. In his TED Talk on “effective altruism,”Peter Singer advances powerful reasons of this kind for voluntary redistribution: Many people in the world are poor, and the improvement in their lives that richer people can bring about by giving money is enormous by comparison with the small sacrifice that this would involve.

These reasons for redistribution are strongest when the poor are very badly off, as in the cases Singer describes. But there will always be some reason of this kind as long as redistributing assets increases the well-being of the poor more than it decreases that of the rich. These reasons for eliminating inequality are also based on an idea of equality, namely that, as Singer puts it, “every life is equally important.” This can be seen as a combination of two ideas: the general principle of universal moral equality, that everyone matters morally in the same way, and the idea that, because all people “matter morally,”  there’s a good reason to bring about increases in their well-being if we can.
It’s important to note, though, that there is another sense in which these reasons are not egalitarian: They are, fundamentally, reasons to increase the well-being of the poor rather than objections to inequality, that is to say, objections to the difference between what some have and what others have. The fact that other people are better off is relevant in Singer’s argument only for the reason Willie Sutton was said to have given when asked why he robbed banks: “That’s where the money is.”
The possibility of making the poor better off does not seem to be the only reason for seeking to reduce the world’s rising level of economic inequality. Many people in the United States seem to believe that our high and rising level of inequality is objectionable in itself, and it is worth inquiring into why this might be so. This inquiry is important for two reasons. The first is because a justification for redistribution needs to include some response to the claims of the rich that they are entitled to keep what they have earned. What Peter Singer argues for powerfully is voluntaryredistribution. A justification for reducing inequality through non-voluntary means, such as taxation, needs to explain why redistribution of this kind is not just robbery, like the activities of Willie Sutton and Robin Hood.

Second, if inequality, in itself, is something to be concerned about, we need to explain why this is so. It is easy to understand why people want to be better off than they are, especially if their current condition is very bad. But why, apart from this, should anyone be concerned with the difference between what they have and what others have? Why isn’t such a concern mere envy? I will mention four reasons for objecting to inequality, and consider the responses they provide to the charge of mere envy and to the claims of entitlement. The first three:

1. Economic inequality can give wealthier people an unacceptable degree of control over the lives of others.
If wealth is very unevenly distributed in a society, wealthy people often end up in control of many aspects of the lives of poorer citizens: over where and how they can work, what they can buy, and in general what their lives will be like. As an example, ownership of a public media outlet, such as a newspaper or a television channel, can give control over how others in the society view themselves and their lives, and how they understand their society.
2. Economic inequality can undermine the fairness of political institutions.
If those who hold political offices must depend on large contributions for their campaigns, they will be more responsive to the interests and demands of wealthy contributors, and those who are not rich will not be fairly represented.
3. Economic inequality undermines the fairness of the economic system itself.
Economic inequality makes it difficult, if not impossible, to create equality of opportunity. Income inequality means that some children will enter the workforce much better prepared than others. And people with few assets find it harder to access the first small steps to larger opportunities, such as a loan to start a business or pay for an advanced degree.
None of these objections is an expression of mere envy. They are objections to inequality based on the effects of some being much better off than others. In principle, these effects could avoided, without reducing economic inequality, through such means as the public financing of political campaigns and making high-quality public education available to all children (however difficult this would be in practice).
A fourth kind of objection to inequality is more direct. In Paul Krugman’s review ofCapital in the 21st Century by Thomas Piketty, he mentions these stats from the US Bureau of Labor Statistics: “Real wages for most U.S. workers have increased little if at all since the early 1970s, but wages for the top 1 percent of earners have risen 165 percent, and wages for the top 0.1 percent have risen 362 percent.” (Krugman calls those “supersalaries.”) Again, the idea that this is objectionable is not mere envy. It rests, I believe, on this idea, my fourth point:

4. Workers, as participants in a scheme of cooperation that produces national income, have a claim to a fair share of what they have helped to produce.
What constitutes a fair share is of course controversial. One answer is provided by John Rawls’ Difference Principle, according to which inequalities in wealth and income are permissible if and only if these inequalities could not be reduced without worsening the position of those who are worst-off. You don’t have to accept this exact principle, though, in order to believe that if an economy is producing an increasing level of goods and services, then all those who participate in producing these benefits — workers as well as others — should share in the result.

Peter Singer’s powerful argument for altruistic giving draws on one moral relation we can stand in to others: the relation of being able to benefit them in some important way. With respect to this relation, to “matter morally” is to be someone whose welfare there is reason to increase.
But the objections to inequality that I have listed rest on a different moral relation. It’s the relation between individuals who are participants in a cooperative scheme. Those who are related to us in this way matter morally in a further sense: they are fellow participants to whom the terms of our cooperation must be justifiable.
In our current environment of growing inequality, can such a justification be given? No one has reason to accept a scheme of cooperation that places their lives under the control of others, that deprives them of meaningful political participation, that deprives their children of the opportunity to qualify for better jobs, and that deprives them of a share in the wealth they help to produce.
These are not just objections to inequality and its consequences: they are at the same time challenges to the legitimacy of the system itself. The holdings of the rich are not legitimate if they are acquired through competition from which others are excluded, and made possible by laws that are shaped by the rich for the benefit of the rich. In these ways, economic inequality can undermine the conditions of its own legitimacy.
As Singer shows, the possibility of improving the lot of the poor is a powerful reason for redistribution. But it is important to see that the case for equality is powerful in a different way.
T. M. Scanlon is Alford Professor of Natural Religion, Moral Philosophy, and Civil Polity at Harvard University.

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sábado, 1 de agosto de 2015

Who was Maud Gonne?

I was trying to upload a video about W. B. Yeats – a video I have made myself while I was in Dublin -, but YouTube didn’t allow me to do so (don’t ask me why) when Wikipedia suggested me to take a look at this woman (a page about her).

As this is the first time I hear about Maud Gonne, I decided to do some research about her. I don’t feel like writing tonight, but I would like to share the information I found about her in order to remember to write something about this lady in the future. Maybe I will use some aspects of her life in order to create a new character or something like that. I don’t know!
            



Were you able to answer this question without taking a look at the picture above? 

No? No problem. Here it goes…

Maud Gonne, married name Maud MacBride   (born Dec. 21, 1866, Tongham, Surrey, Eng.—died April 27, 1953, Dublin, Ire.), Irish patriot, actress, and feminist, one of the founders of Sinn Féin (“We Ourselves”), and an early member of the theatre movement started by her longtime suitor, W.B. Yeats.

The daughter of an Irish army officer and his English wife, Gonne made her debut in St. Petersburg and later acted as hostess for her father when he was assistant adjutant general in Dublin. Converted to republicanism by an eviction she saw during the 1880s, she became a speaker for the Land League, founded the Daughters of Ireland (a nationalist organization), and helped to organize the Irish brigades that fought against the British in the South African War.

In the meantime Gonne had become a noted actress on the Irish stage. In 1889 Yeats fell in love with her, and the heroine of his first play, Cathleen ni Houlihan (1892), was modeled after her; she played the title role when the play was first produced at the Abbey Theatre in Dublin. However, Gonne refused Yeats’s many marriage proposals. She had become involved with a French journalist in 1887 while recovering from an illness, and she later bore two children by him. The death of their first child helped to precipitate her interest in spiritualism. In 1903 Gonne married a fellow revolutionary, Major John MacBride. After suffering abuse at the hands of MacBride, she legally separated from him in 1906 and gained custody of their daughter.

MacBride took part in the 1916 Easter Rising, after which he was executed. Following his death, Gonne began using MacBride’s name again to advance her standing in revolutionary circles. She herself was imprisoned for six months in 1918 for her supposed involvement in a pro-German plot. Their son, Sean MacBride, later became foreign minister of Ireland and winner of the Nobel Peace Prize. A book of her reminiscences, A Servant of the Queen (i.e., Ireland), was published in 1938.



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Is something important missing? Report an error or suggest an improvement. Please, I strive for accuracy and fairness. If you see something that doesn't look right, contact me!
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