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Date: Wed, 18 Sep 2002 10:10:32 -0500
To: lojban-list@lojban.org
Subject: Re: [lojban] Re: I like chocolate
Message-ID: <20020918151032.GA7613@allusion.net>
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On Wed, Sep 18, 2002 at 10:21:13AM -0400, pycyn@aol.com wrote:
> In a message dated 9/18/2002 8:44:35 AM Central Daylight Time, nessus@fre=
e.fr=20
> writes:
[...]
> > la xorxes cusku di'e>
> > > To me {da zo'u broda tu'a da} makes
> > > a different klaim than {broda tu'a da}, where the quantification
> > > of {da} is within the {tu'a} abstraction. I don't know how
> > > you can defend the {tu'a} expressions for intensional contexts
> > > if you don't think so.
> >=20
> > I am lost here: I thought the grammar said clearly that in
> > {da zo'u broda tu'a da} the {da zo'u} could be freely omitted
> > with no change in semantic, and so I don't see how
> > {broda tu'a da} could claim a different thing, intensional contexts
> > or not. Or maybe I fail to read an other discussion where you
> > agree on redefining this grammar point in intensional contexts.
> > Could you give an example with true selbris where the two have
> > to be different?
>=20
> The grammar clearly says a number of things that are not so in at least s=
ome=20
> cases (the most famous is that {a broda b} =3D (b se broda a} , which doe=
s not=20
> hold when a and b are bound in place with different quantifiers: {ro da p=
rami=20
> de}, "Everybody loves somebody" is not the same as {de se prami ro da} "T=
here=20
> is at least one persom whom everybody loves").=20=20

[ note to lionel: the default quantifier on da/de/di is su'o, which is
where the ambiguity comes from: ]

This doesn't support that a broda b !=3D b se broda a in the general
case. This merely shows that there is a different most-likely
interpretation of the quantification of the da/de/di variables based
on their order. Either of those two sentences *could* be interpreted
as the other, but le gerku cu batci mi is precisely the same as mi
se batci le gerku; both in possible meanings and in the most-likely
interpretation.

Furthermore, though the word order leads to different likely interpretation
it doesn't change the possible meanings.
ro da prami de
Can mean "Everyone loves >=3Done other (the same) person" just as much as i=
t
can mean "Everyone loves someone (else)". Your mearly cheating with su'o
to try to claim the grammar doesn't fully explain this. The non-ambiguous
ways to make the two claims are:

ro da poi prenu cu prami lo drata be vo'a
Everyone loves someone other than themselves.
(in practice the be vo'a would likely be elided and inferred
through a zo'e).

ro da poi prenu cu prami le su'o prenu
Everyone loves the one-or-more persons.

These two claims *are* the exact same if you flip the terms. (Except
the former requires changing the vo'a to a vo'e).

> As for the quantifier bit, the grammar of intensional contexts has not be=
en=20
> redefined, mainly because CLL does so little about defining it. So we sa=
y=20
> "clarified" instead of "changed." In any case, we would not want to go f=
rom=20
> {mi nitcu tu'a lo dinko} "I need a nail" (and any old one will do) to {da=
poi=20
> dinko zo'u mi nitcu da} "There is one particular nail I need" (or "some=20
> particular nails" but, in any case, nothing off the list will do). There=
are=20
> worse cases, where the embedded reference is to a non-existent, but the=20
> external reference is to an existent: {mi senva le du'u lo pavyselrorne k=
lama=20
> mi} might well be true, but {da poi pavyselrorne zo'u mi sevna le du'u d=
a=20
> klama mi} is not, since there are no unicorns.

[ what's a rorne? ]

I was discussing this point with some people on IRC a while back, and
bunk I say! bunk! Of course unicorns exist: they're concepts. If
I say {mi djica lenu lo pavyseljirna cu klama ti} there's nothing wrong
with the bridi, as I really do desire that su'o lo ro pavyseljirna
come (even if ro =3D 0; the su'o is just the number I'm wanting).

zo'o mi nelci le su'o su'o pavyseljirna cu zasti
.i zo'o lo no pavyseljirna cu zasti

Additionally, certainly you can dream a unicorn klama do, as unicorns
*do* exist in dreams. With:
da poi pavyseljirna zo'u mi senva ledu'u da klama mi
says "there is a unicorn such that I dreamt it came to me". Which
(assuming the speaker isn't lying) is perfectly fine. That
pavyseljirna exists as whatever it is that dreams/concepts are from
a biological standpoint, etc.

It should be noted also, that if I had actually had a dream, since I
have the unicorn in mind already, the better sentence would be
mi senva ledu'u le pavyseljirna cu klama mi

Ok I'm done rambling about this stuff for now.

--=20
Jordan DeLong - fracture@allusion.net
lu zo'o loi censa bakni cu terzba le zaltapla poi xagrai li'u
sei la mark. tuen. cusku

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