According to the church father Augustine anyone who denies the Trinity is in danger of losing her salvation, but anyone who tries to understand the Trinity is in danger of loosing her mind.This is the first sentence of the book and while you might think I found it interesting due to the concept of the persuit of knowledge driving one insane (as in the movie "PI") you would be mostly incorrect. In fact, what initially struck me so odd was the authors' use of the female pronoun. It seems an odd paraphrase of St Augustine's view since he is always portrayed as sexist.
The woman together with the man is the image of God, so that the whole substance is one image. But when she is assigned as a helpmate, which pertains to her alone, she is not the image of God: however, in what pertains to man alone, is the image of God just as fully and completely as he is joined with the woman into one (De Trinitate, 12, 7, 10)
Formerly two negatives were used to make a stronger negative but this was given up under the influence of Latin, in which two bnegatives make an affirmative.Also, the book contained an an interesting prescriptive perspective on dialects:
In Old English nay ws used to answer a questions affirmitve in its form , and no a negative one, as
Is he going? Nay
Is he not going? No.
Idiom is more funadamental than dialect and far less local and temporary. Colloquial language is more idiomatic than language of literature. Thus in spoken language, contractins of the negative verb prhrases, as "I can't," "You don't," etc., are constantly used, and are preferred to the unabridged form, but this idiom is excluded for the most part from the language of books.
Slang experssions, if that are of such a nature as to be permanently valuable, may finally become idiomatic, but it takes time for them to become approved and to grow into an idiom. A good idiom is <>old, while good similes and metaphors in language should be new. Most of the slang that is invented is not permanently valuable and never grows into an idiom. There are also various peculiar expressions which we heara nd see, that are not at all idiomatic, but are the result of loose and illogical thinking. Even the native needs a critical and acumen to be able to distinguish always between the idiom of a language which is its strength, and the confusions of loose thougt or doubtful syntax which are the weakness of linguistic expression.
[. . . ]
In dealing with the more peculiar idioms of English, many grammarians make it their effort to explain away all deviations from general grammar and so make it appear that the peculiar phrase is "not much of an idiom" after all. "How shall I dispose of this?" is the common grammatical formula. But to explain away, is not to explain. And why should we "dispose of" our idioms? We ought to try to interpret them. The student of language should face firmly, and deal frankly with, these expressions that puzzle grammarians. Every irregularity arises by deviation from some regularity, and historic grammar will frequently do much to elucidate idiomatic mysteries.
But since one of the most common cuases of irregularity is confusion of thought, the peculiar phrase should be called to "show its credentials." We should draw as clear a line as possible between rue idiom, and loose syntax, or slang which has overstepped right bounds.
The proper grammatical way to treat an idiom then, is to test it - accept it if it is good, and reject it if of doubtful value; also to explain its history if historical grammar reveals such an explanation.
Then, if it really belongs to the genius of the language the way to dispose of of it is to call it by its true name idiom, and let it go.
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