English For Specific Purposes Quotes

Two centuries ago, the United States settled into a permanent political order, after fourteen years of violence and heated debate. Two centuries ago, France fell into ruinous disorder that ran its course for twenty-four years. In both countries there resounded much ardent talk of rights--rights natural, rights prescriptive. . . . [F]anatic ideology had begun to rage within France, so that not one of the liberties guaranteed by the Declaration of the Rights of Man could be enjoyed by France's citizens. One thinks of the words of Dostoievski: "To begin with unlimited liberty is to end with unlimited despotism." . . . In striking contrast, the twenty-two senators and fifty-nine representatives who during the summer of 1789 debated the proposed seventeen amendments to the Constitution were men of much experience in representative government, experience acquired within the governments of their several states or, before 1776, in colonial assembles and in the practice of the law. Many had served in the army during the Revolution. They decidedly were political realists, aware of how difficult it is to govern men's passions and self-interest. . . . Among most of them, the term democracy was suspect. The War of Independence had sufficed them by way of revolution. . . . The purpose of law, they knew, is to keep the peace. To that end, compromises must be made among interests and among states. Both Federalists and Anti-Federalists ranked historical experience higher than novel theory. They suffered from no itch to alter American society radically; they went for sound security. The amendments constituting what is called the Bill of Rights were not innovations, but rather restatements of principles at law long observed in Britain and in the thirteen colonies. . . . The Americans who approved the first ten amendments to their Constitution were no ideologues. Neither Voltaire nor Rousseau had any substantial following among them. Their political ideas, with few exceptions, were those of English Whigs. The typical textbook in American history used to inform us that Americans of the colonial years and the Revolutionary and Constitutional eras were ardent disciples of John Locke. This notion was the work of Charles A. Beard and Vernon L. Parrington, chiefly. It fitted well enough their liberal convictions, but . . . it has the disadvantage of being erroneous. . . . They had no set of philosophes inflicted upon them. Their morals they took, most of them, from the King James Bible and the Book of Common Prayer. Their Bill of Rights made no reference whatever to political abstractions; the Constitution itself is perfectly innocent of speculative or theoretical political arguments, so far as its text is concerned. John Dickinson, James Madison, James Wilson, Alexander Hamilton, George Mason, and other thoughtful delegates to the Convention in 1787 knew something of political theory, but they did not put political abstractions into the text of the Constitution. . . . Probably most members of the First Congress, being Christian communicants of one persuasion or another, would have been dubious about the doctrine that every man should freely indulge himself in whatever is not specifically prohibited by positive law and that the state should restrain only those actions patently "hurtful to society." Nor did Congress then find it necessary or desirable to justify civil liberties by an appeal to a rather vague concept of natural law . . . . Two centuries later, the provisions of the Bill of Rights endure--if sometimes strangely interpreted. Americans have known liberty under law, ordered liberty, for more than two centuries, while states that have embraced the Declaration of the Rights of Man and of the Citizen, with its pompous abstractions, have paid the penalty in blood.

Grammar and usage conventions are, as it happens, a lot more like ethical principles than like scientific theories. The reason the Descriptivists can’t see this is the same reason they choose to regard the English language as the sum of all English utterances: they confuse mere regularities with norms. Norms aren’t quite the same as rules, but they’re close. A norm can be defined here simply as something that people have agreed on as the optimal way to do things for certain purposes. Let’s keep in mind that language didn’t come into being because our hairy ancestors were sitting around the veldt with nothing better to do. Language was invented to serve certain very specific purposes—“That mushroom is poisonous”; “Knock these two rocks together and you can start a fire”; “This shelter is mine!” and so on. Clearly, as linguistic communities evolve over time, they discover that some ways of using language are better than others—not better a priori, but better with respect to the community’s purposes. If we assume that one such purpose might be communicating which kinds of food are safe to eat, then we can see how, for example, a misplaced modifier could violate an important norm: “People who eat that kind of mushroom often get sick” confuses the message’s recipient about whether he’ll get sick only if he eats the mushroom frequently or whether he stands a good chance of getting sick the very first time he eats it. In other words, the fungiphagic community has a vested practical interest in excluding this kind of misplaced modifier from acceptable usage; and, given the purposes the community uses language for, the fact that a certain percentage of tribesmen screw up and use misplaced modifiers to talk about food safety does not eo ipso make m.m.’s a good idea.

designed us each unique, like a fingerprint, with specific good works that only we can accomplish. Ephesians 2:10 says, “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” The word handiwork in that verse is translated from the Greek word poiema, which is the word from which we derive our English word poem. You and I are a poem—an artistic work—created by God. Our details and quirks are not inconsequential. God has a purpose for each and every one, namely good works—actions that help others and bring glory to the Father.

this type of analysis combines the three target-situation analyses (use, linguistic, and learning) and the present-situation analysis to

ASL conveys the differences between subject and object as specifically as English does. It simply employs a change of direction rather than a change of pronouns or of sign order. Liz uses the grammar of ASL, which is perfectly clear and reasonable to the students, to teach them English grammar, which they find so unwieldy. The former is nothing they were ever taught; they acquired it naturally through use, just as hearing students understand how to form proper English sentences before they ever receive any formal instruction. This method ultimately serves two purposes. As the students learn the rules of English grammar, they are also receiving a subtler message: that ASL has an equally complex and worthy grammar, a grammar they have already mastered.

However, I had missed the start of the fall semester and had to register at Queens College, for English courses. The Immigration authorities had decreed that a person, on a student visa, had to be enrolled in an academic institution if he or she came late to a specific school. Thus, foreign students, from all over the New York area, came to the English Department at Queens, for that particular purpose. It was not easy to commute from the Bronx to Queens and one month later, from Brooklyn to Queens. I had to change three or four trains and finally a bus. I learned, first hand, what commuting at rush hour meant, right from the start.

Purpose and Perspective: This work, which the author acknowledges is essentially a synthesis drawing upon the results of many other detailed studies, offers a new approach to both the burgeoning study of regions in English history and on the established discussion of the nature of Yorkist and early Tudor government (Foreword by Professor A. J. Pollard, p. iv). The study aims to explore whether a regional approach to late medieval English politics and governance is feasible, with specific reference to south-west England during the later fifteenth century. The relative importance of regions, in comparison to counties, will be explored by examination of the elites, politics, and government of Cornwall, Devon, Somerset, and Dorset from 1450 to 1500. But such an undertaking raises the fundamental question of whether a regional approach to the study of the south-western shires (or indeed any grouping of neighbouring counties anywhere in England) is valid–was there anything more to a ‘south-west region’ than simply a set of separate shires? That problem has made it necessary to study the south-west in a longer and broader context, in political terms, across the whole of the later fifteenth century (p.1). Certain aspects of the political history of south-west England have received attention from historians, mostly in the form of family or county studies… (p.19). Despite these admirable and informative studies, therefore, there are still significant lacunae in our understanding of particular aspects of the region’s governance during the later fifteenth century. Consequently, a regional investigation of the south-west political elites spanning the later fifteenth century might draw on earlier research and offer a broader perspective of court–country relations. A regional perspective of the interaction of local and national government would make possible a greater evaluation of the role of the duchy of Cornwall and the impact of the Wars of the Roses in the region (p. 21).

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