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George Eddie Burks

Evolutionary Psycho-linguistic Solutions/Notes

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Semantics And Linguistics.

(Developmental Psycho-Linguistic-Evolutionary.)

<More On A Discourse Communicative Thesis.>

By George Eddie Burks

This Analysis Is Referred To:

Cosmic Problems. Essays On Greek And Roman Philosophy.

By Furley, David J.,

With the Antiphon Arguments essays for support and concerns in my observations with Cultural Love Is Nature’s Faith of Whims’ Calls And Some Sense, Pt. 2 ...Poise And Purity...”/Chapter V.”

 

To observed the use of the Restrictive (In-Leash) and the Expressive (Hand-Says) linguistics language usage in the Latin communicative discourse evolution of “us” <JUST. > The enculturated and the liberating evolved discourse have a confusing in connotations by a developed coherence constituent due to its cultural alignment across Latin Language development.  Where the Latin linguistic origin of “just” has synonyms translated in the restrictive language as brave wise, mean, cowardly, prudent and rash without the consideration of the expressive languages’ in connotations findings.

In the journal Whims’ Calls And Some Sense, Part 2, Chapter V in order to set a pace for better examinations and usage of expressive semantics within the restrictive language usage, the predetermining in connotations of the cultural <structural> “us” <JUST> and the natural <evolving> “us” <JUST”> must be liberated within the restrictive (In Leash) language discourse.

 

Remember: Expressive and Impressive languages are more an emotive utterance evolving language, conveyed and evolved by chemical stimulus either within a cultural or structured nation (nature) or governing for and at a community (or communicates.)

 

OF THE RESTRICTIVE COMMUNICATIVE LINGUISTIC LANGUAGE:

With The Natural Linguistic Evolution Of “US” Referring As The Structure Of “JUST” the usage in Whims’ Calls And Some Sense, Part 2, Chapter V maintains the developing historic reproof found in other approaches and observations of the natural evolutionary discourse governed by a natural reformed instinctive (perfected) law.

(The Examples Used Are In The In-Leash Latin Which Is A Label-Coded For An Academic Community Advantage When Scaling Future Drafts And Data With Formatted Languages;)

(Note on the constant in the in-connotation discourse by the developing centers, (in color code for statistical purposes only.)

 

 

AS NATURAL

<Evolving>

 

AS STRUCTURAL

<Cultural>

 

LIBERAL

RESTRICTIVE

LIBERAL

RESTRICTIVE

WISE

BRAVE

BRAVE

WISE

COWARDLY

MEAN

MEAN

COWARDLY

RASH

PRUDENT

PRUDENT

RASH

 

 

 

 

Notes For Observing:

u Remember- Culture is a discipline.

u Nature is law and a governing law disciplines any related cultures or civilation .

u Nature and Cultural as an enculturated (A Developing Utterances’) and acculturated (A Developing Discourses’) order’s developments are a Natural Culture and Faith resulting from a contained structural entity in study as a live social thesis (Or A Developed The-ology.)

u Nature’s as a Faith is a trust of our grace, (utterances,) loves (discourses) and God as a consistent identifying entity as unavoidable.

 

PT.2: Life Scenes: Poise And Purity Between Every-Way People.

CH.V: Cultural Love Is Nature’s Faith

By Geo. E. Burks

(DRAFTED) 9-21-06

63.      Nature was never a primal force by a structural lust

64.      And only in the blood’s heavenly springs is where the perfect nature is the glorious us.

65      For is a cultural sum has not a juxa-dispositional placed us?

66.      And remaining are direct and brilliant manipulated harnesses lacking this strong just.

67.      Designs are the only failed conceit while being is a regenerative rejoiced dust,

67.      That rose against all as a dominating must.

68.      For in any culture’s complexity dwell well docent systolic bloods’ perfected struts

69.      With both their cries for conquest and possession of a disciplined nature’s love-trust.

70.       Retrieved and proven only by psalms, songs and other stabled reproof-proving law as of our glorious bust.

71..    As cultural structural base by our primal driven nature successes and kept captured in a cusp…

 

 

 

Excerpts From:

Gerard J. Pendrick (ed.), Antiphon the Sophist.

The Fragments. Cambridge Classical Texts and Commentaries 39.

Cambridge: Cambridge University Press, 2002.

Pp. xi, 472.

ISBN 0-521-65161-1.

BMCR 2003.08.21,

Pendrick, Antiphon the Sophist

The opposition between law and nature, which is so important in Fragments 44a-c, reappears in Fragments 15a-h. The most interesting of these parallel passages is Fragment 15b, which is taken from Aristotle. Antiphon's example of the 'buried bed' is cited as proof for Aristotle's thesis that some earlier philosophers identified the nature of individual things with their 'first', that is, with their
'proximate' matter. Aristotle tells us that Antiphon stressed that if
the putrefaction of a buried bed made of wood should get the power to send up a shoot, this shoot would not be a bed but wood. This is so, according to Antiphon, because the arrangement of the wood into a bed is not the <greek>FU/SIS</greek> or 'nature' of the wood, but a temporary work of human craftsmanship, and so belongs to the realm of <greek>NO/MOS</greek> -- a term which I have hitherto translated as
'law', but which in fact has a much wider sense, for it may be said to
cover the whole of human cultural life.[[5]] The nature of the bed, so Aristotle continues, Antiphon conceived of as that which persists while undergoing modifications such as the arrangement of the wood into a bed. Now Aristotle claims that this conception of Antiphon's comes down to identifying the nature of a thing with its matter, that is, he reads into Antiphon's view on the buried bed his own distinction between matter and form. This, however, as P. argues on the basis of several indications in Aristotle's text, is likely to be just another example of his usual procedure when dealing with the Presocratics. Antiphon's example may simply have had the purpose to demonstrate the superiority of <greek>FU/SIS</greek> over <greek>NO/MOS</greek>, of nature over human craftsmanship, of the essential over that which is imposed upon it by man. P. refers e.g. to Fragment 44a, column i, line 25, where the law is said to be 'imposed' upon nature. Nature is that which is primary, the law and cultural life in general are only secondary. In such a way P. connects Fragment 15b, along with its parallel passages, with an important theme of Antiphon's work 'On truth'. But he refrains from further speculations as to the import the 'buried-bed' argument may have had in the scheme of this work, for in view of Aristotle's false suggestion it does not seem to affect any search for the underlying essence of things, and Aristotle's suggestion, so P. maintains, constitutes in this respect the only evidence we have.

  1.  owner-bmcr-l_at_brynmawr.edu Date: 08/29/03
  2.  
  3. Implicit in this sense is the opposition with nature. For the fifth-century debate over this opposition see J.W. Beardslee, The use of <greek>FU/SIS</greek> in fifth-century Greek literature, Chicago 1918 and F. Heinimann, Nomos und Physis: Herkunft und Bedeutung einer Antithese im griechischen Denkens des 5. Jahrhunderts , Basel 1945 (= Darmstadt 1987).
  4.  Wisdom of Solomon (Apocrypha), chapter 13

  5. Retrieved From The Databases At

  6. http://etext.lib.virginia.edu/collections/languages/

  7. 1: Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster; < or craftsmanship>
    2: But deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world.
    3: With whose beauty if they being delighted took them to be gods; let them know how much better the Lord of them is: for the first author of beauty hath created them.
    4: But if they were astonished at their power and virtue, let them understand by them, how much mightier he is that made them.
    5: For by the greatness and beauty of the creatures proportionably the maker of them is seen.
    6: But yet for this they are the less to be blamed: for they peradventure err, seeking God, and desirous to find him.
    7: For being conversant in his works they search him diligently, and believe their sight: because the things are beautiful that are seen.
    8: Howbeit neither are they to be pardoned.
    9: For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?
    10: But miserable are they, and in dead things is their hope, who call them gods, which are the works of men's hands, gold and silver, to shew art in, and resemblances of beasts, or a stone good for nothing, the work of an ancient hand< or craftsmanship.>
    11: Now a carpenter < or craftsman> that felleth timber, after he hath sawn down a tree meet for the purpose, and taken off all the bark skillfully round about, and hath wrought it handsomely, and made a vessel thereof fit for the service of man's life;
    12: And after spending the refuse of his work to dress his meat, hath filled himself;
    13: And taking the very refuse among those which served to no use, being a crooked piece of wood, and full of knots, hath carved it diligently, when he had nothing else to do, and formed it by the skill < or craftsmanship> of his understanding, and fashioned it to the image of a man;
    14: Or made it like some vile beast, laying it over with vermilion, and with paint colouring it red, and covering every spot therein;
    15: And when he had made a convenient room for it, set it in a wall, and made it fast with iron:
    16: For he provided for it that it might not fall, knowing that it was unable to help itself; for it is an image, and hath need of help:
    17: Then maketh he prayer for his goods, for his wife and children, and is not ashamed to speak to that which hath no life.
    18: For health he calleth upon that which is weak: for life prayeth to that which is dead; for aid humbly beseecheth that which hath least means to help: and for a good journey he asketh of that which cannot set a foot forward:
    19: And for gaining and getting, and for good success of his hands, asketh ability to do of him, that is most unable to do any thing.

                    

 

 

A Professional Curiosity From One True Mind To Another True Mind For The Intrigue.

Signed: No Riddle For A World Of Truth

 

FROM NOTES OF THE BOOK I'M WRITNG:

Whims’ Call And Some Sense.

New Translations From Maturity And Etches On Faces. (working title)

Culturo-linguistics Works By Geo. E. Burks.

PT.2: Life Scenes: Poise and Purity Between Every-way People.

(

CH.V: Cultural Love Is Nature’s Faith

By Geo. E. Burks

(DRAFTED) 9-21-06

Nature was never a primal force by a structural lust,

That risen against all as a dominating must.

Designs are the only failed conceit while been a regenerative rejoiced dust,

With their cries for conquest of a disciplined nature’s love-trust.

 

Remaining are direct and brilliant manipulated harnessed lacking this strong just.

For is a cultural sum has not a juxa-dispositional placed us?

For in any culture’s complexity dwells well docent systolic bloods’ struts

And only in the blood’s heavenly springs is where the perfect nature is the glorious us.

 

Retrieved and proven only by psalms, songs and other stabled reproof proving law as of our glorious bust.

A cultural structural based by our primal driven nature on a cusp

 

Signed George Eddie Burks.

 

 

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George Eddie Burks, International. Illinois US, 60409.