In this paper, we first define the vector product in Minkowski space $\mathbb{R}_{4}^{7}$, which is identified with the space of spatial split-octonions. Next, we derive the $G_{2}-$ frame formulae for a seven dimensional Minkowski curve by using the spatial split-octonions and the vector product. We show that Frenet–Serret formulas are satisfied for a spatial split octonionic curve. We obtain the congruence of two spatial split octonionic curves and give relationship between the $G_{2}-$ frame and Frenet–Serret frame. Furthermore, we present the (...) Frenet–Serret frame with split octonions in $\mathbb{R}_{4}^{8}$. Finally, we give illustrative examples with Matlab codes. (shrink)

Compounding is one of the most productive word-formation processes in contemporary Standard English. Hence, new patterns occur regularly. Productivity is one of the characteristic features of human language which implies the ability to create and understand new word forms by the speaker of a language. This was the starting point and motivation of this paper. The main aim of this paper was to investigate the morphological productivity of nominal and verb compounds in English as a foreign language in terms of (...) the most productive and the least productive patterns of compounds in a written English corpus (consisted of 60073 words) by 75 students enrolled in undergraduate studies at the Law Faculty at SEEU. The quantitative measure used for the evaluation of the productivity of compounding patterns was according to hapax legomenon [P = n1 / N]. Findings from the empirical approach show that the most productive compounds in the analyzed corpus (professional /legal English context) are verb compounds, followed by special noun compounds, whereas the least productive were noun compounds. The analysis of the corpus showed that morphological productivity in compounding increased in the writing of students with higher degree of competence and proficiency of English. (shrink)

Due to new innovations and changes, every language needs new words simply because there is a need for new words to name new things. It is a common occurrence for a speaker to use some words in a way that has never been used before in order to communicate directly about certain facts or ideas. When new inventions and changes come into people’s lives, there is a need to name them and talk about them. If a new word is used (...) by many speakers of the language, it will probably survive, and the same word will one day become an everyday word and enter the vocabulary of a language. This paper looks at compounding as one of the most productive word formation process in English. The term compounding refers to a process in which two or more lexemes are combined into one new word. When a word is formed by merging two or more words, each of which can be used separately, it is called a compound word. The term “word formation” has no universally accepted use. Word formation is sometimes defined as a process associated with changing the form of a word, for example, affixation, which is, in fact, the subject of morphology. In a broader sense, word formation covers the processes of creating new lexical items. In English, word formation is of great importance because this phenomenon affects the English dictionary, which in addition to borrowing from various other languages is enriched in this way. The aim of this paper was to investigate the context based vs. non-context interpretation of English compounds by EFL students in legal discourse. The findings from the test run-questionnaire showed that students of English as a foreign language found it more difficult to apply compound words in context rather than choosing an appropriate definition for them, with or without a given context. Furthermore, students scored lower when 50% of the compounds were given in context. (shrink)

The purpose of this study was to explore teachers’ beliefs about multilingualism at universities in North Macedonia. Multilingualism as a concept is related to an individual’s ability to speak three or more languages. Given the educational and cultural globalization, multilingualism is crucial in many countries in the world. North Macedonia is an excellent example of multilingualism where different cultures live together and learn the languages of each other. At Universities across the country, teachers face different challenges while teaching multilingual classes. (...) Linguistic competence in many local languages allows students to learn foreign languages easily and thus raises students’ global awareness and deepens knowledge about their future teaching career. The study analysed data collected from thirty EFL teachers from four different universities, Southeast European University, University of Tetova, Mother Teresa University and International Balkan University in North Macedonia. The research instrument used was the teacher survey which contained five domains: Teachers’ perspective on multilingualism; Students’ language learning knowledge; Language teacher collaboration; Learning materials, and other topics related to L2 learning and teaching. The study results revealed that teachers view multilingualism as a positive asset for the students, and they expressed that they have developed an approach which helps multilinguals to achieve their learning goals. One area which needs improvement is teacher collaboration, as they tend to collaborate regarding materials and textbooks, however, not willing to share their experience on teaching methods/strategies and challenges faced. (shrink)

This article critiques Sara Ahmed’s queer phenomenology in light of psychoanalytic theory of sexuality. I argue that there is a conspicuous absence of the unconscious, sexuality, and fantasy in Ahmed’s Queer Phenomenology: Orientations, Objects, Others. I turn to the work of Jean Laplanche both to address this absence and to argue for a theory of the formation of sexuality and gender that is not exhausted by the phenomenal world.

El artículo presenta fundamentalmente un análisis sobre el concepto de la sabiduría y la belleza, desde la experiencia teológica del pueblo de Israel plasmada en un antiguo proverbio. La belleza y la sabiduría se encuentran unidas por una experiencia teológica y no únicamente estética; y en tal experiencia se puede reconocer al hombre sabio y bello que actúa con sensatez y eticidad con los demás.

In lieu of an abstract, here is a brief excerpt of the content:No-Self, Dōgen, the Senika Doctrine, and Western Views of SoulGerhard FadenNo-Self Versus SoulFrom the very beginning of Buddhism, the concept of no-self (P. anattā, J. muga) has been at the heart of Buddhist thought. Based on this concept, Buddhist apologetics rejected the concept of Atman in the Upanishads as well as Western concepts of soul. Christian authors, on the other hand, see an unbridgeable abyss between what they call (...) "Christian personalism" and Buddhist "rejection of souls."1 However, is there really such a clear-cut distinction? Posing this question means denying it. The no-self doctrine is one of the most intricate concepts within philosophy, and words like "self" and "soul" have countless interpretations. It seems to me that the Buddhist tradition itself has not always realized the crucial point of its fundamental doctrine, just as the Western concepts of "person" and "soul" more often than not fell behind the achievements of Plato and the New Testament. Especially the Theravāda line of Buddhism has developed a very counterintuitive picture of what it is to be a human person. "There is suffering, but there is no self who suffers." The most outstanding philosopher of Mahāyāna Buddhism, Nāgārjuna (ca. 150-250), introduced a more convincing interpretation when he said that according to Buddha the self or soul does neither exist nor not exist. This interpretation too, no less than the Theravāda doctrine, can refer to the early epoch of Buddhism. In the Pāli suttas a monk named Vacchagotta asked the Buddha, "Is there a self?" The Buddha gave no response. Then Vacchagotta asked, "Is there no self?" Again the Buddha was silent.2 In any case, the teaching of no-self leaves room for many divergent interpretations. In this paper, I shall propose to understand it as an original view of what is my true being, a view that has analogues in traditional Western philosophy. The truth is one; philosophy has to demonstrate that the different doctrines are nothing but aspects of a single universe. As for the dogmatic tenets of each religion, I would propose to see them like educators of the individual's thought: they set limits, develop abilities, suggest lines of sight, and the like. [End Page 41]The Concept of No-self in Pāli BuddhismIn the limited space of this essay, I can only give some marginal remarks. For a first approach, let us look at the origins of the no-self concept in the scriptures of Pāli Buddhism. They show clearly the aim of that doctrine: it consists in the liberation from objectifying theories of the soul. In the canonical texts, we find repeatedly the formula of rejecting the five aggregates, the so-called "heaps" (Skt. skhandha, P. khandha) that form the phantom of a persistent ego: body, sensation, conceptualization, volitions, and consciousness. None of these things is really mine. The Buddha tells to his disciples as follows: "Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta's Grove, or to burn them, or to do with them as they wish. Would you think: 'People are carrying us off, or burning us, or doing with us as they wish'?" Of course, the disciples do not think so. It is neither their self nor what belongs to their self. In the same way, the Buddha instructs them to think, the ear is not yours, and the mind is not yours, and so on, and to abandon it all.3In other words, by the teaching of anattā the Buddha invites his disciples to cease identifying their true being with things like body or consciousness. Only what really is mine can be my self. The khandhas seem to be mine. To a certain degree, I can dispose of them. However, really they are not mine; on the contrary, they are my master. The teaching of no-self does not originally mean there is no self, but nothing in this world can be my self. What is my self can never be taken from me. I cannot dispose of it, and on the other... (shrink)