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Books on the topic 'Pronomi personali'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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1

Leone, Fulvio. La concorrenza tra i pronomi personali di terza persona: Nell'italiano sorvegliato di fine millennio. Bergen: Universitetet i Bergen, Romansk institutt, 2001.

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2

Leone, Fulvio. La concorrenza tra i pronomi personali di terza persona: Nell'italiano sorvegliato di fine millennio. Bergen: Universitetet i Bergen - Romansk institutt, 2002.

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3

Leone, Fulvio. I pronomi personali di terza persona: L'evoluzione di un microsistema nell'italiano di fine millennio. Roma: Carocci, 2003.

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4

Cervera, Júlia Todolí i. Els pronoms personals. Valencia: Universitat de Valencia, 1998.

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5

Manella, Claudio. Guida ai pronomi: Personali, relativi, interrogativi, possessivi, dimostrativi e indefiniti : verbi ed espressioni idiomatiche con traduzioni in inglese, francese, tedesco, spagnolo : spieggazioni, esempi, esercizi e test : tre livelli di difficoltà, facile, medio, difficile : chaivi. Firenze: Progetto lingua, 1999.

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6

Palermo, Massimo. L' espressione del pronome personale soggetto nella storia dell'italiano. Roma: Bulzoni, 1997.

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7

Bentuk-bentuk takzim di dalam referensi pronomina persona bahasa-bahasa Gorontalo: The respect forms in personal pronoun reference of Gorontalo languages. Ujung Pandang: Program Pascasarjana, Universitas Hasanuddin, 1995.

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8

Wales, Katie. Personal pronouns in present-day English. Cambridge [England]: Cambridge University Press, 1996.

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9

Puleo, Alicia H. Los pronombres personales. Salamanca: Publicaciones del Colegio de España, 1989.

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10

Gardelle, Laure, and Sandrine Sorlin. The pragmatics of personal pronouns. Amsterdam: John Benjamins Publishing Company, 2015.

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11

Stephen, Howe. The personal pronouns in the Germanic languages: A study of personal pronoun morphology and change in the Germanic languages from the first records to the present day. New York: Walter de Gruyter, 1996.

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12

Flores-Ferrán, Nydia. Subject personal pronouns in Spanish narratives of Puerto Ricans in New York City: A sociolinguistic perspective. Muenchen: LINCOM Europa, 2002.

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13

Rom, Harré, ed. Pronouns and people: The linguistic construction of social and personal identity. Oxford, UK: B. Blackwell, 1990.

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14

Haruna, M. Jafar. Pronomina persona bahasa Makassar: Satu pendekatan teori jejak : disertasi = Personal pronouns of Macassarese : an approach to trace theory. Bandung: Universitas Padjadjaran, 1996.

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15

Universidad del Zulia. Vicerrectorado Académico, ed. Las formas átonas del pronombre personal en el habla de Maracaibo: Teorías sobre su uso. [Zulia, Venezuela]: Universidad del Zulia, Ediciones del Vicerrectorado Académico, 2011.

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16

Estudios sobre leísmo, laísmo y loísmo: Sobre el funcionamiento de los pronombres personales átonos o afijos no reflejos de 3a persona o de 2a con cortesía. Cordoba: Universidad de Cordoba, 1993.

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17

Carlos, Juan. Qué onda vos?: Guatemaltequismos, expresiones populares, dichos, palabras vulgares, el pronombre personal "vos" = What's up dude? : Guatemalan slang words, popular expressions, sayings, vulgar words, personal pronoun "vos". [Guatemala, Centro América: Asociacion de Escritores y Amigos del Libro Nacional de Guatemala, 1996.

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18

Affessi, Mathurin. Répertoire des noms Akyé--cas du Tchoyasso. [Côte d'Ivoire?]: M. Affessi, 1990.

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19

Conde, Luisa. Tu horo scopo personal para el an o 2002: Prono sticos y previsiones mes a mes para cada signo del zodiaco. Madrid: Edaf, 2001.

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20

Siriwardena, Reggie. Addressing the other: A three language study in power, personal relations, and second person pronouns. Colombo, Sri Lanka: International Centre for Ethnic Studies, 1992.

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21

Howe, Stephen. Personal Pronouns in the Germanic Languages: A Study of Personal Pronoun Morphology and Change in the Germanic Languages from the First Records to the Present Day. De Gruyter, Inc., 1996.

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22

Zeman, Sonja. Expressing the selves. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786658.003.0008.

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By drawing parallels to neuro-philosophical approaches to self-consciousness that give up the notion of an a priori psychological self, Zeman argues that linguistic self-reference does not reflect the self as a holistic subject of consciousness, but as a set of different ‘selves’ that are commonly neutralized behind the personal pronoun ‘I’. The argument is grounded in an investigation of ‘multiple-perspective constructions’ (MPC) like the epistemic use of modal verbs, Free Indirect Discourse, and the ‘Future of Fate’ constructions where the subject is split in more than one dimension. The analysis shows that the impression of a holistic self emerges as a discourse effect based on the integration of the hierarchical relations between (i) an ‘internal’ and ‘external’ self with respect to the mental content, and (ii) ‘outside’ and ‘inside’ perspectives with respect to the communicative roles.
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23

McNamara, Patrick, and Magda Giordano. Cognitive Neuroscience and Religious Language. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.003.0005.

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Communication between deities and human beings rests on the use of language. Religious language has peculiarities such as the use of a formal voice, reductions in first-person and elevation of third-person pronoun use, archaistic elements, and an abundance of speech acts—features that reflect and facilitate the binding of the individual to conceived ultimate reality and value, decentering the Self while focusing on the deity. Explorations of the neurologic correlates of these cognitive and linguistic processes may be useful to identify constraints on neurocognitive models of religious language, and metaphor. The key brain regions that may mediate religious language include neural networks known to be involved in computational assessments of value, future-oriented simulations, Self-agency, Self-reflection, and attributing intentionality of goals to others. Studies indicate that some of the areas involved in those processes are active during personal prayer, whereas brain regions related to habit formation appear active during formal prayer. By examining religious language, and the brain areas engaged by it, we aim to develop more comprehensive neurocognitive models of religious cognition.
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