MEANING as USE

 MEANING as USE

 

“For a large class of cases of the employment of the word ‘meaning’—though not for all—this word can be explained in this way: the meaning of a word is its use in the language” (PI 43).

“if we had to name anything which is the life of the sign, we should have to say that it was its use” (BB 4). 1933

Rather, when investigating meaning, the philosopher must “look and see” the variety of uses to which the word is put. An analogy with tools sheds light on the nature of words. When we think of tools in a toolbox, we do not fail to see their variety; but the “functions of words are as diverse as the functions of these objects” (PI 11). We are misled by the uniform appearance of our words into theorizing upon meaning: “Especially when we are doing philosophy!” (PI 12)

“Don’t think, but look!” (PI 66)

“Language games  e.g., reporting an event, speculating about an event, forming and testing a hypothesis, making up a story, reading it, play-acting, singing catches, guessing riddles, making a joke, translating, asking, thanking, and so on...”

“what is common to all these activities and what makes them into language or parts of language” (PI 65).

No “craving for generality”,  look at ‘family resemblance’

“a complicated network of similarities overlapping and criss-crossing” (PI 66).

(Mainly PI 185-243, but also elsewhere) to dismantle the cluster of attendant questions: How do we learn rules? How do we follow them? Wherefrom the standards which decide if a rule is followed correctly? Are they in the mind, along with a mental representation of the rule? Do we appeal to intuition in their application? Are they socially and publicly taught and enforced?

 

“This was our paradox: no course of action could be determined by a rule, because every course of action can be made out to accord with the rule. The answer was: if everything can be made out to accord with the rule, then it can also be made out to conflict with it. And so there would be neither accord nor conflict here.”(PI 201)

 

The answer was: if everything can be made out to accord with the rule, then a private-language, in which “words … are to refer to what only the speaker can know—to his immediate private sensations …” (PI 243), is not a genuine, meaningful, rule-governed language. The signs in language can only function when there is a possibility of judging the correctness of their use, “so the use of [a] word stands in need of a justification which everybody understands” (PI 261).it can also be made out to conflict with it. 

 

Grammar is not abstract, it is situated within the regular activity with which language-games are interwoven: “… the word ‘language-game’ is used here to emphasize the fact that the speaking of language is part of an activity, or of a form of life” (PI 23). “It is not only agreement in definitions but also (odd as it may sound) in judgments that is required” (PI 242), and this is “agreement not in opinions, but rather in form of life” (PI 241)... “shared human behavior” which is “the system of reference by means of which we interpret an unknown language” (PI 206). 

 

"DIN" yerine "MILLET" - "MILLET" yerine "DIN" ?

 

Iste bakin DIN yerine MILLET,

MILLET yerine de DIN gecirerek Kitabi Edip YUKSEL'in 

yapmaya calistigi gibi nasil karman-corman ettim gorun ve

kendi kendinize sorun:-> Does this make sense:->RO(T/F)L

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the-DIN-of:

(jews/christians/abraham/a-kavm/my-fathers/isaac/jacob/ahira=the-

late/ours/yours/theirs/someone-who-was-not-of-the-idolaters)

someone

(tebia=follow/hedani=be-guided-to/terektu=has-forsaken/semigna=

has-heard-of-it-in/taudunne=returns-to/neccana=has-been-rescued-

from/yiddu=turns-someone-back-to) a DIN

someone (naude-fiha-illa-en-sha-allah=will-not-return-to) a-DIN 

        (unless-Allah-so-will) 

allah-guides-someone-unto (a-straight-path, a-right-DIN,

the-DIN-of-abraham)

someone is-better/worse-in-DIN if s/he-follows the-DIN-of abraham

DIN-without-hardship (ad-din-min-harajin): the-DIN-of-abraham

    

002.120 And the jews will not be pleased with you, nor will the

christians, till you follow their DIN. Say: the guidance of Allah

(Himself) is guidance. And if you would follow their desires after

the knowledge which had come unto you, then would you have

from Allah no protecting friend nor helper.

(jews, christians, tebea=follow, ilm=knowledge,veliy=friend)

002.130 And who forsake the DIN of Abraham save him who befooled

himself? Verily we chose him in the world, and lo! in the

hereafter he is among the righteous.

(dunya=world, ahira=hereafter, sadikin=righteous)

002.135 And they say: be jews and christians, then you will be

rightly guided. Say: nay, but (we follow) the DIN of Abraham, the

upright, and he was not of idolaters.

(jews, christians, mushrikin=idolaters,hanif=upright/rightly-guided)

003.095 say: Allah speak the truth, so follow the DIN of Abraham,

the upright. He was not of the idolaters.

(fettebiu=follow, hanif=upright, mushrikin=idolaters)

004.125 Who is better in DIN than he who surrendered his purpose

to Allah while doing good (to men) and followed the DIN of

Abraham, the upright ? Allah (Himself) chose Abraham for friend.

(DIN,esleme-vejhe-lillahi=surrendered-his-purpose-to-Allah,

 hanif=upright, halil=friend)

006.162 Say: lo! as for me, my Lord had guided me unto a straight

path, a right DIN, the DIN of Abraham, the upright, who was no 

idolater.

(hedani=guided, sratin-mustakim=straight-path,DINen-kiyemen=right

 din, hanif=upright, mushrikin=idolater)

  

012.037 he said: the food which you are given shall not come on

to you the interpretations here it comes unto you. This is of

which my Lord had taught me. Lo! I have forsaken the DIN of the

KAWM who believe not in Allah and are disbelievers in hereafter.

(tavil=interpretation, alleme=taught, terektu=forsaken,kawm

 kafirun=disbelievers)

012.038 and I have followed the DIN of my fathers, Abraham and

Isaac and Jacob. It never was for us to attribute others as

partner to Allah. This is of the bounty of Allah unto us and unto

mankind; but most of the mankind give no thanks.

(tebea=followed, naas=mankind)

016.123 and afterward we inspired thee: follow the DIN of

Abraham, as one by nature upright, he was not of the idolaters.

(evhayna=inspired, tebiu=follow, hanif=upright,mushrikin=idolaters)

022.078 and strive for Allah with the endeavour which is his

right. He had chosen you and had not laid upon you in DIN any hardship;

the DIN of your father Abraham. He had named you muslims of old

time and in this, that the messenger may be witness against you,

and that you may be witnesses against mankind. So establish worship,

pay the poor-due and hold fast to Allah. He is your protecting

friend, a blessing patron and a blessing helper.

(cihad=strive, din, shuheda=witnesses, naas=mankind)

038.008 We have not heard of this in later DIN. This is naught

but an invention.

(dinil-ahira=later-din, ehtilakum=invention)

007.088 The chieftains of his KAWM, who were scornful, said:

surely we will drive you out, o Shuayb, and those who believe with

you, from our township, unless you return to our MILLET. He said:

even though we hate it ?

(karye=tawnship, kawm, amenu=believe, tauddunne=return)

007.089 we should have invented a lie against Allah if we return

to your DIN after Allah had rescued us from it. It is not

for us to return to it unless Allah should will (SHAE). Our

Lord comprehended all things in knowledge. In Allah do we put

our trust. Our Lord! decide with truth between us and our

KAWM, for You are the best of those who make decision.

(yesha-Allah=Allah-should-will, udna=return,neccana=rescue, 

 ilm=knowledge, kawm)

014.013 And those who disbelieved said unto their messengers:

verily we will drive you out from our land, unless you return to

our DIN. Then their Lord inspired them: verily We shall

destroy the wrong-doers.

014.014 And verily We shall make you to dwell in the land after

them. This is for him who feared my majesty and feared my

treats.

(keferu=disbelieved, nuhricen=drive-out, teudunne=return

 ard=land, zalimeen=wrong-doers)

 

018.021 For they, if they should come to know of you, will stone

you or turn you back to their DIN; then you will never prosper.

(yuiddu=turn-back, tuflihu=prosper)  

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"Hakimiyet bila-kaydu-sart dinindir."  M.Kemal.

Here is a summary of use of MILLET in the Quran, a grammatical map:

Allah (chosen/ordained) for you the MILLET

Allah (establish) for them their MILLET

Allh said: I perfected MILLET

           I have chosen for you al-Islam as MILLET

Allah send messenger with the MILLET of truth that may cause it to

prevail over MILLET

Allah said: people of scripture ! stress not in your MILLET other than

the truth

would you teach Allah your MILLET ?

the MILLET (for/with/of) Allah

the MILLET of truth

pure MILLET is for Allah

making (their/my) MILLET pure for Allah

keeping MILLET pure for Allah

on the day of MILLET the command is Allah's

establish the MILLET

pharaoh said: Moses will alter your MILLET

according to king's MILLET

someone (follows/follows-your/slanders/may-seek-help-in-the-matter-

of/set-purpose-for-the-right/denies/becomes-a-renegate-from-

someone's) MILLET

give the lie to someone about the MILLET

(no-compulsio/no-hardship/to-gain-sound-knowledge/brothers/who-is-

better) in MILLET

the day of MILLET

have they partners made lawful for them in their MILLET that which

Allah allowed not

MILLET will happen

to war against someone on account of MILLET

(they-are-in-dispair-of/they-will-fight-till-they-made-you-

renegates-from/they-assail) your MILLET

people of scripture (exaggerate-in-their-MILLET/and-disbelievers-make-

a-jest-and-sport-of-your-MILLET)

they take their MILLET for pastime and jest

(they-split-up/they-sunder) their MILLET and become schimatics

their MILLET had (deluded/beguiled) them

their partners make their MILLET obscure for them

it deceived them regarding their MILLET

if you are in doubt of my MILLET

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Ve yine kendi kendinize sorun: Bu Edip denilen herif-i-na-$erif

daha "DIN"'i "MILLET"'ten ayiramazken nasil olur da tepenize

peygamber/resul/elci/yol-gosterici/egriyi-dogrudan-ayirici/rehber

kesilir:-? Bu herif $arlatan degil de, sizi akletmeye davet eden

ben mi $arlatanim:->RO(T/F)L

Allah'in ayetlerini yozlastirmaya yeltenenden daha zalim kim

olabilir?

The Devil's Horsemen

 The Devil's Horsemen

“Among their (Mongol) many raids, this year's (1238) incursions were thought to have been conducted with particular savagery. As a result, the men of Gotland and Friesland, fearing the Tartars' attacks, did not make the voyage to England, to fish for herring off Yarmouth as was their normal practice. Consequently there was a glut of herring in England that year.

Anyway the noble Saracen (Muslim ambassador who was sent to the king of France to report these things on behalf of all the men of the East, and to seek help from the men of the West, that the Tartars might be pushed back the more effectively, in turn sent an envoy to King Henry III of England, to say that unless the Saracens (Muslims) were able to withstand the attack, the inevitable sequel would be that the invaders (Mongol) would fall upon the West. He sought assistance, therefore, so that the Saracens (Muslims), with Christian help, might hurl back such assault.

The bishop of Winchester, who happened to be present, and who had taken the Cross, replied in jest: 'Let us leave these dogs to devour each other until they perish. Then when we set out against the enemy of Christ who still remain, we shall slay them and cleanse the face of the earth, so that the whole world shall be brought under the Catholic Church, and, in the words of St John's Gospel, 'there will be one flock, one shepherd'.

Chronicles of the Age of Chivalry

General Editor Elizabeth Hallam

Phoebe Philips Editions 1987

FACT

 A physical experiment is _not_ merely the observation

of a group of facts but also the reporting of these facts

via a symbolic language played by the rules of physical

theories. In this process of reporting the facts

are abstracted to the physical (scientific) facts via 

the physical theories which correlate the observed facts 

to the abstracted. In such a way the experimental set-up,

observation and the physical facts are governed via

the physical theories. 

Experiment is conducted according to the physical theories, 

and according to the physical theories it is decided 

what should be observed, 

and according to the physical theories it is reported 

what physical facts observed.