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Journal articles on the topic 'Transcendental Pragmatics of Language'

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Published: 4 June 2025

Last updated: 1 August 2025

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1

Habermas, Jürgen. "From formal semantics to transcendental pragmatics: Karl-Otto Apel’s original insight." Philosophy & Social Criticism 46, no. 6 (2020): 627–50. http://dx.doi.org/10.1177/0191453720930837.

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Karl-Otto Apel occupies a pre-eminent place among the German philosophers of the first post-war generation. His groundbreaking achievement, which has been unjustly overshadowed by the tenacious debate over the ‘ultimate justification’ of ethics, consisted in disclosing a new dimension in the philosophy of language and thereby completing the ‘linguistic turn’. He made the transition from formal semantics, which concentrates on the structure of propositions, to ‘transcendental’ pragmatics of language, which focuses on the formal aspects of the use and interpretation of linguistic expressions. In

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Бевз, Н. В. "Hermeneutic issues in the context of K.-O. Apel’s transcendental pragmatics." Grani 22, no. 3 (2019): 102–12. http://dx.doi.org/10.15421/171937.

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The study analyzed the basic principles of K.-O. Apel’s transcendental pragmatics. We also determined the place of hermeneutic elements in the composition of Apel’s theory. The study showed that K.-O. Apel interprets the transcendental sphere of a person without straight connection wіth a philosophy of consciousness, and that he doesn’t support the “biologizing” view of cognitive problems. Apel’s approach is to determine a priori conditions and available forms of language communication. We also found that K.-O. Apel actively borrows and develops ideas of American pragmatism. As a result, he fo

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Tur, Mikola. "Ultimate grounding in transcendental philosophy: main complications and ways to overcome them. Article 2 (The transformation of Kant's transcendentalism in the discursive ethics of Apel and Habermas)." Sententiae 12, no. 1 (2005): 93–103. http://dx.doi.org/10.31649/sent12.01.093.

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The author examines the role of discourse in a democratically organized society, where socially significant issues are resolved through collective discussion and criticism of the parties' claims. Discourse is considered as a practice of communicative relations aimed at achieving social harmony. It appears as the highest instance of social life, which determines norms, values and individual aspects of social life. However, there are also difficulties that Karl Otto Apel faces in justifying democracy, in particular in the context of the existence of "institutions of discourse". It is assumed tha

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Ó Maoilearca, John. "Laruelle, Immanence, and Performance: What Does Non-Philosophy Do?" Performance Philosophy 3, no. 3 (2017): 718. http://dx.doi.org/10.21476/pp.2017.33143.

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François Laruelle’s ‘non-philosophical’ practice is connected to its performative language, such that to the question 'what is it to think?, non-philosophy responds that thinking is not “thought”, but performing. Non-philosophy is equally described by Laruelle as ‘transcendental practice’, an ‘immanent pragmatics’, or a ‘universal pragmatics’ that is ‘valid for ordinary language as well as for philosophy:’ He insists that we look at ‘that-which-I-do-in-saying and not just what I say’ – for the latter is simply what happens when thought is ‘taken hold of again by philosophy.’ Resisting this hol

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Tetyuev, L. I. "RECEPTION OF ETHICS OF DISCOURSE IN MODERN PHILOSOPHY." RUDN Journal of Philosophy 23, no. 2 (2019): 240–52. http://dx.doi.org/10.22363/2313-2302-2019-23-2-240-252.

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The article analyzes the theoretical foundations of the modern project of rational ethics, in which the ethics of discourse is interpreted as a critical theory of society and a critic of modern morality. I. Kant was one of the first to offer the possibility of generalizing the norms of morality and perception of ethics as a transcendental critique of morality. Neo-Kantianism develops ethics as the most important part of the philosophical system and fixes its scope by the idealistic theory of morality (H. Cohen, P. Natorp). In Russian philosophy, modern ethics is perceived as a normative theory

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Kettner, Matthias, and Laura Molina-Molina. "The Space of Reasons and the Community of Communication of Reasoners." Disputatio. Philosophical Research Bulletin 9, no. 12 (2020): 0–00. https://doi.org/10.5281/zenodo.4625257.

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Karl-Otto Apel's 'transcendental pragmatics of language', his mature philosophic position, contains a number of claims concerning the community of communication that appear hard to reconcile. I reconstruct, and give a coherent account of, Apel's claims that the community of communication is <em>transcendental, real and also ideal, apriori, dialectical, and the medium of discursive rationality.</em> Apel's concept of the community of communication does not refer to the set of all beings that can communicate with each other. Rather, Apel's concept refers to a specific int

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Corsico, Luciano. "El idealismo de J. G. Fichte y la pragmática trascendental de K.O. Apel." Daímon, no. 78 (October 27, 2019): 45–60. http://dx.doi.org/10.6018/daimon/376251.

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En el presente artículo, mi objetivo es ofrecer un análisis de la posible comparación entre la filosofía de Fichte y la pragmática trascendental de Apel. A pesar de algunas coincidencias importantes, la comparación no resulta completamente satisfactoria. En realidad, el pensamiento de Fichte corresponde al paradigma moderno de una filosofía de la conciencia. Por consiguiente, su reflexión trascendental no pretende descubrir las condiciones intersubjetivas del discurso, sino las condiciones subjetivas del pensamiento. Según Fichte, el fundamento último de la filosofía no se encuentra en la dime

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Maoilearca, John Ó. "Laruelle’s ‘Criminally Performative’ Thought: On Doing and Saying in Non-Philosophy." Performance Philosophy 1, no. 1 (2015): 161. http://dx.doi.org/10.21476/pp.2015.1122.

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François Laruelle’s ‘non-philosophical’ practice is connected to its performative language, such that to the question 'what is it to think?, non-philosophy responds that thinking is not “thought”, but performing, and that to perform is to clone the world “in-Real”’ (François Laruelle, ‘What is Non-Philosophy?’ in From Decision to Heresy [2012], 233).Non-philosophy is equally described by Laruelle as ‘transcendental practice’, an ‘immanent pragmatics’, or a ‘universal pragmatics’ that is ‘valid for ordinary language as well as for philosophy:’ He insists that we look at ‘that-which-I-do-in-sayi

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Roversi, Corrado. "Constitutionalism and transcendental arguments." Northern Ireland Legal Quarterly 59, no. 1 (2020): 109–24. http://dx.doi.org/10.53386/nilq.v59i1.506.

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In his A Theory of Legal Argumentation, Robert Alexy lists four modes of justification for his rules of practical discourse. Of these, the only one that to him seems to have a true foundationalist capability is Apel’s transcendental-pragmatic mode of justification. But there is another strategy, which Alexy calls 'definitional', based on the concept of language game, that seems to have been employed by Ronald Dworkin, in his 'Objectivity and truth. You’d better believe it', in order to reject moral scepticism. In this paper I will argue that these two modes of justification can be traced back,

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Herrero, F. Javier. "HERMENÊUTICA TRANSCENDENTAL." Síntese: Revista de Filosofia 36, no. 115 (2010): 173. http://dx.doi.org/10.20911/21769389v36n115p173-196/2009.

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O autor tenta mostrar que a virada lingüística, realizada por Heidegger a partir de sua transformação hermenêutica da fenomenologia, leva consigo uma identificação de “linguagem” e “razão”, que terá como conseqüência uma destranscendentalização da razão, na medida em que a abertura lingüística do mundo se torna instância última de validade de toda experiência intramundana, de todo acontecer da verdade, o qual supõe a primazia do significado sobre a referência e, finalmente, a primazia da dimensão semântica sobre a pragmática (como medium do entendimento). Gadamer aprofunda as condições de poss

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Minowa, Yuko. "Practicing Qi and consuming Ki: Folk epistemology and consumption rituals in Japan." Marketing Theory 12, no. 1 (2012): 27–44. http://dx.doi.org/10.1177/1470593111424185.

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Folk epistemology is a study of the commonsense knowledge and internalized beliefs of ordinary people. This paper discusses consumer knowledge in the context of consumption rituals in Japan. Studying the development of local knowledge is imperative in consumer research, despite accelerating globalization, because knowledge and reasoning cannot be separated from the history in which they are embedded. Prior research tended to treat knowledge projects and consumption rituals as sequential conceptions. The purpose of this study is to propose a model of transcendental consumption rituals, underpin

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Ortiz de Landázuri, Carlos Maria. "La superación de las paradojas del sujeto intérprete en Wittgenstein y Apel: ¿A través de Frege o Peirce?" Daímon, no. 78 (October 27, 2019): 171–86. http://dx.doi.org/10.6018/daimon/352811.

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Wittgenstein y Apel pretendieron definir el constitutivo formal del sujeto intérprete del lenguaje a partir de las propuestas de Frege o de Peirce, pero en ambos casos sus propuestas se acabaron volviendo paradójicas. Primero, Wittgenstein por no poder fundamentarlo ni de un modo crítico-transcendental a partir de una noción de “yo” metafísico ni de unos juegos del lenguaje en sí mismos conductistas que tampoco permiten remitirse a unos signos intérprete, al modo exigido por Frege. De todos modos, posteriormente, Apel habría propuesto evitar estas paradojas mediante una interpretación pragmáti

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Indart, Karin Noemi Rühle. "The Revitalization of the Portuguese Language in Timor-Leste." Journal on Asian Linguistic Anthropology 3, no. 2 (2021): 19–33. http://dx.doi.org/10.47298/jala.v3-i2-a2.

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Timor-Leste is a multilingual nation, comprising its indigenous languages, yet also languages from abroad, which all coexist within the boundaries of the country. As a former Portuguese colony, the country has showcased a Portuguese language as its official language during its colonial era. However, since that period, and hence throughout its history, the country has transited through the use of several official languages. With the country’s independence in 2002, the newly formed constitution instituted Portuguese and Tetum as the official and instructional languages, although the Portuguese l

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Мельник, Ольга Євгенівна. "КОМУНІКАТИВНА РАЦІОНАЛЬНІСТЬ В КОНТЕКСТІ СУЧАСНОЇ ФІЛОСОФІЇ ОСВІТИ". Філософські обрії, № 35 (12 липня 2016): 150–61. https://doi.org/10.5281/zenodo.57535.

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Backed by leading representatives of transcendental (ideal) speech pragmatics (K.-O. Apel, Habermas, C. Kuhlman, David Boler, P. Ulrich etc.) we investigate the basic postulates of communicative philosophy, as a new paradigm of modern philosophy. The theory of communicative action, according to the author, was aimed at identifying more fundamental principles of general and obvious knowledge and ac-curacy and universality of ethics and values. It means that communication, achieving its perfect form in the discourse, has become the means by which individuals would be able to discuss and justify

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Andrade Coelho Moreira, Gabriel. "The role of language for the foundation of the moral principle in the Habermas’ Discourse ethics." Revista Inquietude 14, no. 1 (2023): 31–47. http://dx.doi.org/10.59780/qlnd5496.

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This study aims to analyze the modulations of language in the Habermas’s Discourse ethics. In this way, it is intended to present, in general lines, the conception of an ethics based on the discursive capacity of the human being. Moreover, it seeks to offer an explanatory scope of a meta-ethics formulated from the linguistic-pragmatic paradigm. For that, some considerations will be presented on the concepts of communicative action and discourse, basic elements for the formulations of the moral principle (U) and the principle of discourse (D). In addition, the foundation of the moral principle

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Mocanu, Mihaela. "Taboo and Euphemism in the Religious Language." International Letters of Social and Humanistic Sciences 75 (January 2017): 1–9. http://dx.doi.org/10.18052/www.scipress.com/ilshs.75.1.

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The instrument of knowledge and communication of religious essence, the religious language is based upon the recognition of a world of sacredness, which is defined by reference to the religious dimension of the human being. From the semantic perspective, the religious language is rooted in a preexisting extra-linguistic referent, which eludes historic space-time categories, in an attempt to build a world of transcendental essence and establish a relationship between man and the sacred. In this view, the word is invested with magical powers, playing the role of a mediator between the human bein

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Crick, Nathan. "Composition As Experience: John Dewey on Creative Expression and the Origins of “Mind”." College Composition & Communication 55, no. 2 (2003): 254–75. http://dx.doi.org/10.58680/ccc20032744.

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Although the Bartholomae/Elbow debate is often framed as a modern conflict between the advocates of â€œacademicâ€ and â€œpersonalâ€ writing, it is more appropriately viewed as the most recent manifestation of the historical clash between expressivism and constructivism. However, both sides of this conflict, which split over whether to see writing as a product of the mind or of an external discourse, rest upon a dualist assumption that the primary task of language is to provide linguistic representations of a transcendental ego. This essay first draws from the work of Richard Rorty and John D

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Ricoeur, Paul. "The Later Wittgenstein and the Later Husserl on Language." Études Ricoeuriennes / Ricoeur Studies 5, no. 1 (2014): 28–48. http://dx.doi.org/10.5195/errs.2014.245.

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This article presents an edited version of lectures given by Paul Ricœur at Johns Hopkins University in April 1966. Ricœur offers a comparative analysis of Wittgenstein’s and Husserl’s late works, taking the problem of language as the common ground of investigation for these two central figures of phenomenology and analytic philosophy. Ricœur develops his study in two parts. The first part considers Husserl’s approach to language after the Logical Investigations and concentrates on Formal and Transcendental Logic; leaving a transcendental reflection on language behind it re-examines a phenomen

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Gravin, Artem A. "VASILY ZUBOV’S LINGUO-PHILOSOPHY IN THE CONTEXT OF RUSSIAN PHILOSOPHY OF THE NAME." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2022): 30–46. http://dx.doi.org/10.28995/2073-6401-2022-4-30-46.

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The article discusses some aspects of the linguo-philosophical position of Vasily Pavlovich Zubov (1900–1963). That position is based on the original Palamism reception and understanding of some provisions in the onomatodoxy problematics. It is shown that for Zubov’s linguo – philosophy it is important to affirm the transcendental Pre-Eternal Name of God, which is directly connected with the uncreated divine energy. At the same time, according to Zubov, the Eternal Name of God is in a dialectical relationship with His created “hidden” names, which imply the expression of God’s uncreated plan o

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Colapietro, Vincent. "Toward a Pragmatist Account of Human Practices." Nóema, no. 13 (November 20, 2022): 1–24. http://dx.doi.org/10.54103/2239-5474/18856.

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This paper focuses on a curious lacuna in the pragmatist tradition. In the writings of the classical American pragmatists (Peirce, James, Dewey, Mead, and Lewis) very little attention is given to articulating a conception of practices and, more broadly, of pragmata. The author offers a sketch of what he takes to be a pragmatist account of human practices. He stresses how for the pragmatists themselves theory is a practice or, more precisely, an extended family of evolving practices complexly related to other practices. Moreover, he takes such an account of practices to be fundamentally at odds

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Basile, Cassandra. "The role of limitation and the language of the intelligence in Kant." SHS Web of Conferences 161 (2023): 06003. http://dx.doi.org/10.1051/shsconf/202316106003.

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The precept “know thyself” in The Metaphysics of Morals is used by Kant as a guide for human beings to determine their limits and abilities with regard to reaching freedom and autonomy. This precept is also found in the first Critique when Kant deals with the inquiry that reason must conduct upon itself. The discipline that reason must impose on itself in the first Critique is indispensable in order to establish its own area of activity, and to try to determine its internal conflict, originating in the transcendental illusion that reason itself creates. In Anthropology from a Pragmatic Point o

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Brier, Søren. "Pragmaticism, Science, and Theology or How to Answer the Riddle of the Sphinx?" American Journal of Semiotics 34, no. 1 (2018): 131–61. http://dx.doi.org/10.5840/ajs20186637.

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This text is written in the honor of my scholarly friend John Deely, discussing the claims regarding the relation of modern science and religion put forth in Ashley and Deely, How Science Enriches Theology. I view it as the confrontation of a Peircean and a Thomist philosophical view of modern science and its relation to religion. I argue that the book demonstrates the problems inherent in the dialogue between a Thomist theist and a Peircean panentheist process view. Furthermore, that they are central to the contemporary philosophy of science discussion of the relation between the types of kno

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Ryskeldiyeva, Lora T. "Consciousness, smysl and untranslatability." Philosophy Journal 16, no. 2 (2023): 18–25. http://dx.doi.org/10.21146/2072-0726-2023-16-2-18-25.

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An unbiased metaphysics of consciousness allows us to put forward a thesis that consciousness is not an object, but a fundamental problem of modern philosophy and different solutions of this problem define the history of European philosophy. For Descartes, consciousness is Cogito, the personalization of substance by the mind acting in a variety of cogital, conscious acts. Kant, for whom substance is a mode of thinking the unity of experience, Cogito is not a thing (Res), but a transcendental condition for the formation of notions in the process of categorical synthesis. The resurgent phenom

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Prono, Santiago. "Ethics and politics. The philosophical foundations of the ethical theory of discourse and its contributions to the democratic rule of law." Disputatio. Philosophical Research Bulletin 9, no. 12 (2020): 0–00. https://doi.org/10.5281/zenodo.4626180.

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The present work analyses part of the contributions that can be made by the ethical theory of K.-O. Appel for the improvement of the institutional quality of the democratic Rule of law. The idea is that by making explicit the philosophical foundations of this ethical theory, related to the procedure of reconstruction of the presuppositions inherent in the pragmatic dimension of argumentative discourse, it is possible to provide greater theoretical support for a dialogical conception of the political-democratic.

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Kozlovskyi, Victor. "The Origins and Principles of Kant's Pragmatic Anthropology." Filosofiya osvity. Philosophy of Education 19, no. 2 (2016): 140–54. http://dx.doi.org/10.31874/2309-1606-2016-19-2-140-154.

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This article examines Kant’s pragmatic anthropology as a specific model of perceiving a human, his nature which German philosopher started to elaborate in the beginning of 1770s. This issue found its reflections in the new course of university lectures on pragmatic anthropology that Kant read before his retirement in 1796. Basic ideas of this academic course Kant has presented in his treatise “Anthropology from a Pragmatic Point of View” (1798) which highlights a new model of studying human nature. Based on the thorough analysis of this particular tractate and on the materials for the lectures

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Filippova, Irina Nikolaevna. "RECIPIENT FACTOR IN POETIC TRANSLATION DIACHRONY." RUDN Journal of Language Studies, Semiotics and Semantics 10, no. 2 (2019): 435–50. http://dx.doi.org/10.22363/2313-2299-2019-10-2-435-450.

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The paper's aim is to analyze transchronical interlingual and intercultural poetic communication. Special attention is paid to the recipient, his significance in diachronic translation is investigated. Linguistic and cultural aspects of poetic communication are analyzed: realities, historicisms, archaisms, phraseological units, allusions. The recipient factor is actively studied in pragmalinguistics, which finds common ground with translation studies and the theory of intercultural communication. The research is based on the integrative method: descriptive, contextual, comparative and discursi

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Roman, Liliya. "Word and sentence meaning of early mimamsa." Philosophy Journal 17, no. 1 (2024): 123–36. http://dx.doi.org/10.21146/2072-0726-2024-17-1-123-136.

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A correlation between Indian linguaphilosophy and Western philosophy of language is possible with regard to the question of meaning – one of the main issues of any linguo-philosophical teaching. The Indian philosophical tradition, represented by orthodox schools, the main of which is the so-called mīmāṃsā, was guided by the authority of sacred scripture – the Vedas, and through critical argumentation was engaged in understanding and interpreting their content, and therefore unique linguo-philosophical ideas were formed. This work presents the ideas of mīmāṃsā, the general picture of which ca

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Skirbekk, Gunnar. "Contextual and Universal Pragmatics: Mutual Criticism of Praxeological and Transcendental Pragmatics." Thesis Eleven 28, no. 1 (1991): 35–51. http://dx.doi.org/10.1177/072551369102800104.

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Kanerva, Oksana. "Application of hermeneutics and transcendental pragmatics in linguistics." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 16/3 (September 18, 2019): 9–23. http://dx.doi.org/10.26881/bp.2019.3.01.

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The paper proposes a brief overview of tendencies in pragmatics (evolution of sign perception as a dyadic::triadic::quadratic entity; its interpretation not as a static, but dynamic, discourse bound phenomenon, analysis of Peirce’s views on sources of rational explanation), paying major attention to Apel’s distinctive philosophical approach, known as transcendental pragmatics, its congeniality with general principles of hermeneutics and potentials of its application in linguistics.

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Cossutta, Frederic. "Toward a Skeptical Criticism of Transcendental Pragmatics." Philosophy and Rhetoric 36, no. 4 (2003): 301–29. http://dx.doi.org/10.1353/par.2004.0001.

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Ortega Esquembre, César. "Pragmática transcendental y filosofía social: Karl Otto Apel, Jürgen Habermas y la nueva fundamentación de la Teoría Crítica." Daímon, no. 78 (October 27, 2019): 155–70. http://dx.doi.org/10.6018/daimon/366361.

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El objetivo de este artículo es defender que la pragmática transcendental ofrece la fundamentación normativa de la teoría crítica como teoría de la acción comunicativa. Para ello se expondrá en primer lugar el problema de la normatividad en la Teoría Crítica de la sociedad. Tras describir la forma que adquiere esta teoría tras el giro lingüístico operado por Jürgen Habermas, se reconstruirán en tercer lugar los elementos fundamentales de la pragmática transcendental apeliana y habermasiana. En cuarto y último lugar se mostrará que este modelo constituye la fundamentación normativa de la nueva

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Michalska, Anna. "Does Philosophy Require De-Transcendentalization? Habermas, Apel, and the Role of Transcendentals in Philosophical Discourse and Social-Scientific Explanation." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 34 (December 30, 2019): 11–30. http://dx.doi.org/10.18778/0208-6107.34.02.

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The heritage of transcendental philosophy, and more specifically its viability when it comes to the problematic of the philosophy of social sciences, has been a key point of dissensus between Jürgen Habermas and Karl-Otto Apel. Whereas Apel has explicitly aimed at a transcendental-pragmatic transformation of philosophy, Habermas has consequently insisted that his formal pragmatics, and the theory of communicative action which is erected upon it, radically de-transcendentalizes the subject. In a word, the disagreement concerns whether transcendental entities have any substantial role to play in

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Оболкина, Светлана Викторовна. "GAME DESIGN AND THE ONTOLOGY OF THE IMPOSSIBLE." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 3(33) (May 5, 2022): 39–52. http://dx.doi.org/10.23951/2312-7899-2022-3-39-52.

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«Онтологический поворот» современной философии и внимание к «невозможной реальности» рассматриваются автором в качестве семиотической ситуации. Задачей исследования выступает поиск знаковой среды – посредника «невозможного». На основе представлений о презентативном языке (недискурсивных знаковых системах) и конкретно цифровой образности обсуждаются перспективы восприятия «невозможного». Автор делает предположение о прагматическом измерении данной коммуникативной ситуации: этот эффект связан с возможностью формирования новых условий понятности опыта. Аргументируется представление об онтологичес

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Khmel, V. V., and O. M. Korkh. "TRANSCENDENTAL ASPECTS OF GENDER." Anthropological Measurements of Philosophical Research, no. 5 (June 17, 2014): 69–76. https://doi.org/10.15802/ampr2014/25045.

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This paper aims to analyze the basic principles of gender philosophy applying methodological tools of communicative pragmatics; to demonstrate how gender construct can provide gender humanism formation as one of the ideals of democratic society; to specify gender glossary terms such as “gender democracy”, “gender equality” and “gender justice”. Methodology. In order to investigate a theoretical framework in feminist philosophy, methodological tools of communicative pragmatics and discursive ethics that were elaborated by modern German philosophers J. Haberma

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Xia, Jie, and Xinren Chen. "Second Language Pragmatics." Intercultural Pragmatics 18, no. 2 (2021): 277–84. http://dx.doi.org/10.1515/ip-2021-2005.

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Geller, Elaine Fleisher. "Pragmatics of Language." Topics in Language Disorders 14, no. 3 (1994): 83–84. http://dx.doi.org/10.1097/00011363-199405000-00008.

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Davis, Benjamin P. "Pragmatic Saintliness: Toward a Criticism and Celebration of Community." Contemporary Pragmatism 18, no. 1 (2021): 72–94. http://dx.doi.org/10.1163/18758185-bja10001.

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Abstract This essay responds to John McDermott’s diagnosis of politics and religious life in the U.S.: “[B]oth traditional political and religious institutions are no longer an adequate let alone rich resource for a celebratory language.” I present a new celebratory language by reading William James’s description of saintliness in Varieties of Religious Experience. James gives me the resources to naturalize and democratize saintliness. Distinguished not by her transcendent miracles but by her this-worldly energies and experiments, the pragmatic saint remakes the experience of her community thr

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Farinde, Raifu O., and Wasiu A. Oyedokun-Alli. "Pragmatics and Language Teaching." Journal of Language Teaching and Research 11, no. 5 (2020): 841. http://dx.doi.org/10.17507/jltr.1105.21.

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The main goal of language teaching is that at the end of the period of learning, the learners should be able to communicate in that language effectively. The main source of language is language use. The students must therefore be given plenty of opportunity to use the language. This is where the principles of pragmatics come into language teaching. Pragmatics provides ample opportunities for the students to learn English language communicatively and practically. In this study, I shall focus particularly on the application of pragmatics to language teaching with emphasis on Gricean pragmatics a

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Yermolenko, Anatoliy. "Interiorization of intersubjectivity in the “I”-concept and co-responsibility in transcendental pragmatics." Filosofska dumka (Philosophical Thought) -, no. 6 (2021): 6–15. http://dx.doi.org/10.15407/fd2020.06.006.

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The article discusses the concepts of communicative practical philosophy as a component of hermeneutic-linguistic-pragmatic-semiotic turn in philosophy, associated with the transition from the paradigm of subjectivity to the paradigm of intersubjectivity. In particular, the concept of “I” is considered as a factor in the internalization of intersubjectivity, because it is from the very beginning woven into the context of speech practice with the pronoun “I”, which is marked by the reflective “I am I”. The transcendental “I” is the internalization of the transcendental communicative community;

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Kohn, James, and George Yule. "Pragmatics." Modern Language Journal 82, no. 2 (1998): 290. http://dx.doi.org/10.2307/329238.

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Mey, Jacob L. "Ecology, Language, and Pragmatics." Revue roumaine de linguistique, T. 63, № 1/2, Janvier/Juin (2018): 9–19.

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이상철. "Language Acquisition and Pragmatics." English Language and Linguistics ll, no. 26 (2008): 71–90. http://dx.doi.org/10.17960/ell.2008..26.004.

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Daly, P. "Review: Programming Language Pragmatics." Computer Bulletin 43, no. 1 (2001): 30–31. http://dx.doi.org/10.1093/combul/43.1.30-c.

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Willcox, Edit Ficzere. "Assessing Second Language Pragmatics." Language Testing 33, no. 4 (2016): 609–12. http://dx.doi.org/10.1177/0265532216649269.

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Dippold, Doris. "Pragmatics for Language Educators." Journal of Pragmatics 44, no. 4 (2012): 532–34. http://dx.doi.org/10.1016/j.pragma.2012.01.011.

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Félix-Brasdefer, J. César. "Assessing Second Language Pragmatics." Journal of Pragmatics 84 (July 2015): 83–85. http://dx.doi.org/10.1016/j.pragma.2015.04.016.

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Khansir, Ali Akbar, and Farhad Pakdel. "Place of Pragmatics in EFL Classroom." Khazar Journal of Humanities and Social Sciences 24, no. 1 (2021): 66–81. http://dx.doi.org/10.5782/2223-2621.2021.24.1.66.

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This article’s main aim was to discuss the place of Pragmatics in EFL classrooms. Pragmatics is one of the branches of linguistics concerned with the study of meaning as communicated by a speaker and interpreted by a listener. Pragmatics has relatively recently become the focuses of attention in language studies. On the other hand, it is important to remember that pragmatics components have been used in language teaching contexts in recent years, syllabus design by language teachers worldwide. Many research works have been done by many language researchers in different aspects of pragmatics co

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Capone, Alessandro. "Pragmatics." Journal of Pragmatics 39, no. 5 (2007): 1036–38. http://dx.doi.org/10.1016/j.pragma.2006.11.011.

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Lumsden, David. "Pragmatics." Journal of Pragmatics 40, no. 6 (2008): 1157–62. http://dx.doi.org/10.1016/j.pragma.2008.02.004.

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Borrelli, Michele. "Universalisation and Foundation of Ethics. The Pragmatic Transcendental Approach of K. O. Apel." Disputatio. Philosophical Research Bulletin 9, no. 12 (2020): 0–00. https://doi.org/10.5281/zenodo.4625899.

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Transcendental pragmatics are defined by Karl–Otto Apel as the third paradigm of first philosophy. The first paradigm refers to the philosophy of being (Aristotle), the second paradigm to the philosophy of the subject (Kant), the third paradigm to the philosophy of intersubjectivity, or rather to the paradigm of discursive communication. The discourse, structurally interpreted as an ethical instance, becomes the place of foundation and legitimation of norms. Unlike relativistic approaches in philosophy, Apel's transcendental pragmatic ethics find their (ultimate) foundation in ethica

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