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passionTermbase.Passion HistoryHide minor edits - Show changes to output Changed lines 180-182 from:
(:def: 1. any powerful or compelling emotion or feeling, as love or hate. 2. suffering (as in the Lord's Passion) 3. strong amorous feeling or desire; love; ardor. to:
(:def: 1. any powerful or compelling emotion or feeling, as love or hate. 2. suffering (as in the Lord's Passion) 3. strong amorous feeling or desire; love; ardor. Changed lines 187-195 from:
(:des: It has become apparent to the ear - and the eye - that Fr Pascual Chávez has spoken often of a certain idea as he has moved around provinces, been reported in news, spoken to confrères, preached homilies, written for the Salesian Bulletin, addressed one or other gathering from the highly academic (receiving honorary doctorates for example) to speaking with youngsters. The idea can be characterised by a particular word - ''passion''. We can discount the plural use - in an entire and very representative corpus (70 texts of every shape and nature since 2002) the RM has used it in its plural form (usually in the sense of `human passions') but two or three times. So we are interested in its use in the singular. There are various statistical measures for calculating the importance of a concept. A fairly gross but obvious approach is to count the number of times a word appears. If you want it that way, we have a score of 82 times. It is slightly more helpful to know that those 82 appearances are in 31 out of the 70 texts, 44% or thereabouts. It might even be a little more helpful still to know that it appears in all but 4 of the 15 AGC Letters, if we wanted to regard them as containing the most important of the RM's themes for the Congregation. Actually the first of those 15 is not a letter in the way we normally understand it but the introduction to the GC25 documents. However, these are raw statistics based on simple surface appearance of words. We know that human speech ties words together, makes sense in phrases and sentences (as well as other levels at paragraph or discourse level). Another statistic, then, is interesting. Across all 70 texts, what words does 'passion' statistically link to most frequently? We can make an assumption that five words either side, if we regard `passion' as the central term, would be about the limit. Beyond that, the meaningful linkage between 'passion' and another term would be minimal. There is a measure we can use that suggests the importance of terms that correlate across the distance I have mentioned. It has various names, but let's call it a `mutual information score' or MIS. When we run an MIS on all of the RM's language across the 70 texts in relation to 'passion', the winner is clear: ''animas'' (the MIS score is 10.5. There is nothing higher). ''Mihi'' gains an equivalent score and the next one down is vissuta (lived, experienced) at 8.9 so we know what we are talking about here. `Da' doesn't feature at this point because as a preposition it links with too many words to feature statistically for a single term. Mihi only correlates with one term in our context, we know. The conclusion then is that ''Da Mihi Animas'' is what gives us the meaning of 'passion' as used by Pascual Chávez, or the other way around if you wish: 'passion' gives us the meaning of 'Da mihi animas' (DMA) in the context of this man's discourse. Yet another statistical measure is to consider relative word frequencies - this is not quite the same as a mere frequency count. The question becomes, what kind of percentage appearance does 'passion' make, and what other terms have much the same or greater percentage? This too is instructive, especially once we have established the link between passion and 'DMA'. The highest percentage is 3.99 - words with this kind of score are function words like of, a, the… This is to be expected. We don't reach a substantive (noun) until 1.483 (life), but then other major substantives start to come in at 0.24 (God, Church, Don Bosco… communication just makes it over 0.1). After that we are into the 0.09 and below group. Terms that come in at 0.03, other than passion, include pedagogy, freedom, growing, disciples, experiences, accompaniment, solidarity, salvation, poverty, fidelity, challenges…. This is not to establish semantic relationships between 'passion' and any of these words, but just to say that 'passion' is in good company! We now need to dig a little deeper. Can we describe this link outside of statistical issues? Yes, we can. The reference is essentially to a sentence in n. 20 of GC25, ''Ogni comunità è formata da uomini, immersi nella società, che esprimono la passione evangelica del “da mihi animas, cetera tolle” con l'ottimismo della fede, con la dinamicità e la creatività della speranza e con la bontà e la donazione totale della carità''. Each community expresses the Gospel-based passion of the 'da mihi animas'. So while the RM doesn't actually mention the term 'passion' as the very first thing he wrote to the whole Congregation by way of the introduction to the GC25 documents, he is introducing a document that does, and he soon takes up the twin terms 'passion' and 'da mihi animas' in subsequent letters anyway. We can say that they were there from the beginning of his consciousness as Rector Major. The central idea expressed by GC25, then, finds development in a gamut of repeated phrases in the RM's public discourse up to the year 2006: it is largely a 'passion of' and a 'passion for', or passsion + adjective - for the world, for God's holiness, for Christ, for men (people), for our mission; of Don Bosco, of (St.) Paul; educational passion, Gospel passion, pedagogical passion, intense passion. to:
(:des: It has become apparent to the ear - and the eye - that Fr Pascual Chávez has spoken often of a certain idea as he has moved around provinces, been reported in news, spoken to confrères, preached homilies, written for the Salesian Bulletin, addressed one or other gathering from the highly academic (receiving honorary doctorates for example) to speaking with youngsters. The idea can be characterised by a particular word - ''passion''. We can discount the plural use - in an entire and very representative corpus (70 texts of every shape and nature since 2002) the RM has used it in its plural form (usually in the sense of `human passions') but two or three times. So we are interested in its use in the singular. There are various statistical measures for calculating the importance of a concept. A fairly gross but obvious approach is to count the number of times a word appears. If you want it that way, we have a score of 82 times. It is slightly more helpful to know that those 82 appearances are in 31 out of the 70 texts, 44% or thereabouts. It might even be a little more helpful still to know that it appears in all but 4 of the 15 AGC Letters, if we wanted to regard them as containing the most important of the RM's themes for the Congregation. Actually the first of those 15 is not a letter in the way we normally understand it but the introduction to the GC25 documents. However, these are raw statistics based on simple surface appearance of words. We know that human speech ties words together, makes sense in phrases and sentences (as well as other levels at paragraph or discourse level). Another statistic, then, is interesting. Across all 70 texts, what words does 'passion' statistically link to most frequently? We can make an assumption that five words either side, if we regard `passion' as the central term, would be about the limit. Beyond that, the meaningful linkage between 'passion' and another term would be minimal. There is a measure we can use that suggests the importance of terms that correlate across the distance I have mentioned. It has various names, but let's call it a `mutual information score' or MIS. When we run an MIS on all of the RM's language across the 70 texts in relation to 'passion', the winner is clear: ''animas'' (the MIS score is 10.5. There is nothing higher). ''Mihi'' gains an equivalent score and the next one down is vissuta (lived, experienced) at 8.9 so we know what we are talking about here. `Da' doesn't feature at this point because as a preposition it links with too many words to feature statistically for a single term. Mihi only correlates with one term in our context, we know. The conclusion then is that ''Da Mihi Animas'' is what gives us the meaning of 'passion' as used by Pascual Chávez, or the other way around if you wish: 'passion' gives us the meaning of 'Da mihi animas' (DMA) in the context of this man's discourse. Yet another statistical measure is to consider relative word frequencies - this is not quite the same as a mere frequency count. The question becomes, what kind of percentage appearance does 'passion' make, and what other terms have much the same or greater percentage? This too is instructive, especially once we have established the link between passion and 'DMA'. The highest percentage is 3.99 - words with this kind of score are function words like of, a, the… This is to be expected. We don't reach a substantive (noun) until 1.483 (life), but then other major substantives start to come in at 0.24 (God, Church, Don Bosco… communication just makes it over 0.1). After that we are into the 0.09 and below group. Terms that come in at 0.03, other than passion, include pedagogy, freedom, growing, disciples, experiences, accompaniment, solidarity, salvation, poverty, fidelity, challenges…. This is not to establish semantic relationships between 'passion' and any of these words, but just to say that 'passion' is in good company! We now need to dig a little deeper. Can we describe this link outside of statistical issues? Yes, we can. The reference is essentially to a sentence in n. 20 of GC25, ''Ogni comunità è formata da uomini, immersi nella società, che esprimono la passione evangelica del “da mihi animas, cetera tolle” con l'ottimismo della fede, con la dinamicità e la creatività della speranza e con la bontà e la donazione totale della carità''. Each community expresses the Gospel-based passion of the 'da mihi animas'. So while the RM doesn't actually mention the term 'passion' as the very first thing he wrote to the whole Congregation by way of the introduction to the GC25 documents, he is introducing a document that does, and he soon takes up the twin terms 'passion' and 'da mihi animas' in subsequent letters anyway. We can say that they were there from the beginning of his consciousness as Rector Major. The central idea expressed by GC25, then, finds development in a gamut of repeated phrases in the RM's public discourse up to the year 2006: it is largely a 'passion of' and a 'passion for', or passsion + adjective - for the world, for God's holiness, for Christ, for men (people), for our mission; of Don Bosco, of (St.) Paul; educational passion, Gospel passion, pedagogical passion, intense passion. Changed lines 199-205 from:
(:note: Wider connections Quite incidental to all this, but in a way solidly supporting the insight both of GC25 and of the RM's constant development of the idea of an intense passion for God in one direction and humanity in the other, was the taking up of this very same theme of 'passion for Christ, passion for humanity' by the International Congress of Religious in Rome two years ago. The RM was part of that Congress and has continued to contribute at a central level to the USG, promoting just this notion of passion at the centre of today's witness of consecrated life. It is important, then, not to make the error of thinking that the RM came up with the idea because of the meeting of Religious. I have demonstrated already that it has another genesis. In both cases, the idea is Gospel-inspired, of course. Occasionally one reads things like 'the original Christian meaning of the term….'. Such a statement is not actually helpful as a way of establishing the importance of the term in human experience. We read this kind of thing in the mixed bag of comments following the release of Gibson's ''The Passion of the Christ''. To begin with, 'Passion' with a capital 'P' has quite a special meaning in Christian discourse. No need to delay on this, nor to state the obvious that it is connected with suffering. Oddly enough, the term is not a gospel one - though it does appear in the Acts (1:13; 14:15) with the two senses in which Christians have continued to use it mostly over two thousand years - the Passion of the Lord on the one hand, and human passions on the other. The religious sense of the Passion of the Lord has its own value, and can be explained clearly enough in theological terms. 'Human passions', on the other hand, have had a rougher ride. We moderns are children of the Enlightenment, and `passion' was one term that underwent major `enlightenment'! Before that period, from the time of the Greeks, (Aristotle, the Stoics…), `passion' had to-ed and fro-ed as a term that people saw as either positive ( a deep power and energy, even rage which was the essence of and aroused a dynamic spirit) or negative ( as suffering but as false belief). Hellenistic philosophy in both Greece and Rome endowed a whole range of languages with basically Latin vocabulary, elaborated on by the likes of Aquinas, Descartes, Spinoza, Hobbes, Kant and others. Allied to this was literature from Greek Tragedy to poets like Charlotte Bronte - and medical science, and rhetoric, ethics and so on. But then at a certain point the post-Enlightenment shift to `feelings' occurred, , and much of what was `passion' was now transferred to emotions. The largely 20th century shift from a vocabulary of deep, fundamental human passion to one of feelings, emotions, moods was a derailing of high energy rage to low energy mood. By that stage we had come a long way from ''The Iliad''! to:
(:note: Wider connections Quite incidental to all this, but in a way solidly supporting the insight both of GC25 and of the RM's constant development of the idea of an intense passion for God in one direction and humanity in the other, was the taking up of this very same theme of 'passion for Christ, passion for humanity' by the International Congress of Religious in Rome two years ago. The RM was part of that Congress and has continued to contribute at a central level to the USG, promoting just this notion of passion at the centre of today's witness of consecrated life. It is important, then, not to make the error of thinking that the RM came up with the idea because of the meeting of Religious. I have demonstrated already that it has another genesis. In both cases, the idea is Gospel-inspired, of course. 'Passion is in good company', but we should establish a much deeper pedigree for 'passion', one that takes it to the level of our very DNA as human beings, of course using DNA in the metaphorical sense of 'core'. This is a necessary exercise today because we cannot take it for granted that 'passion' is univocally understood by everyone, today's Religious included. Occasionally one reads things like 'the original Christian meaning of the term….'. Such a statement is not actually helpful as a way of establishing the importance of the term in human experience. We read this kind of thing in the mixed bag of comments following the release of Gibson's ''The Passion of the Christ''. To begin with, 'Passion' with a capital 'P' has quite a special meaning in Christian discourse. No need to delay on this, nor to state the obvious that it is connected with suffering. Oddly enough, the term is not a gospel one - though it does appear in the Acts (1:13; 14:15) with the two senses in which Christians have continued to use it mostly over two thousand years - the Passion of the Lord on the one hand, and human passions on the other. The religious sense of the Passion of the Lord has its own value, and can be explained clearly enough in theological terms. 'Human passions', on the other hand, have had a rougher ride. We moderns are children of the Enlightenment, and `passion' was one term that underwent major `enlightenment'! Before that period, from the time of the Greeks, (Aristotle, the Stoics…), `passion' had to-ed and fro-ed as a term that people saw as either positive ( a deep power and energy, even rage which was the essence of and aroused a dynamic spirit) or negative ( as suffering but as false belief). Hellenistic philosophy in both Greece and Rome endowed a whole range of languages with basically Latin vocabulary, elaborated on by the likes of Aquinas, Descartes, Spinoza, Hobbes, Kant and others. Allied to this was literature from Greek Tragedy to poets like Charlotte Bronte - and medical science, and rhetoric, ethics and so on. But then at a certain point the post-Enlightenment shift to `feelings' occurred, , and much of what was `passion' was now transferred to emotions. The largely 20th century shift from a vocabulary of deep, fundamental human passion to one of feelings, emotions, moods was a derailing of high energy rage to low energy mood. By that stage we had come a long way from ''The Iliad''! Changed line 197 from:
(:context: :) to:
(:context: The contemplation of the face of Christ must be our first passion and concern, as is pointed out to us by our Rule of Life: “Our highest knowledge therefore is to know Jesus Christ, and our greatest delight is to reveal to all people the unfathomable riches of his mystery” (C 34). (Rector major's Letter December 2003):) Changed lines 181-182 from:
2. 3. strong to:
2. suffering (as in the Lord's Passion)
3. strong amorous feeling or desire; love; ardor. :) Changed lines 180-182 from:
(:def: :) to:
(:def: 1. any powerful or compelling emotion or feeling, as love or hate.
2. strong amorous feeling or desire; love; ardor. 3. strong sexual desire; lust. :) Changed lines 196-203 from:
(:note: :) to:
(:note: Wider connections
Quite incidental to all this, but in a way solidly supporting the insight both of GC25 and of the RM's constant development of the idea of an intense passion for God in one direction and humanity in the other, was the taking up of this very same theme of 'passion for Christ, passion for humanity' by the International Congress of Religious in Rome two years ago. The RM was part of that Congress and has continued to contribute at a central level to the USG, promoting just this notion of passion at the centre of today's witness of consecrated life. It is important, then, not to make the error of thinking that the RM came up with the idea because of the meeting of Religious. I have demonstrated already that it has another genesis. In both cases, the idea is Gospel-inspired, of course. 'Passion is in good company', but we should establish a much deeper pedigree for 'passion', one that takes it to the level of our very DNA as human beings, of course using DNA in the metaphorical sense of 'core'. This is a necessary exercise today because we cannot take it for granted that 'passion' is univocally understood by everyone, today's Religious included. Occasionally one reads things like 'the original Christian meaning of the term….'. Such a statement is not actually helpful as a way of establishing the importance of the term in human experience. We read this kind of thing in the mixed bag of comments following the release of Gibson's ''The Passion of the Christ''. To begin with, 'Passion' with a capital 'P' has quite a special meaning in Christian discourse. No need to delay on this, nor to state the obvious that it is connected with suffering. Oddly enough, the term is not a gospel one - though it does appear in the Acts (1:13; 14:15) with the two senses in which Christians have continued to use it mostly over two thousand years - the Passion of the Lord on the one hand, and human passions on the other. The religious sense of the Passion of the Lord has its own value, and can be explained clearly enough in theological terms. 'Human passions', on the other hand, have had a rougher ride. We moderns are children of the Enlightenment, and `passion' was one term that underwent major `enlightenment'! Before that period, from the time of the Greeks, (Aristotle, the Stoics…), `passion' had to-ed and fro-ed as a term that people saw as either positive ( a deep power and energy, even rage which was the essence of and aroused a dynamic spirit) or negative ( as suffering but as false belief). Hellenistic philosophy in both Greece and Rome endowed a whole range of languages with basically Latin vocabulary, elaborated on by the likes of Aquinas, Descartes, Spinoza, Hobbes, Kant and others. Allied to this was literature from Greek Tragedy to poets like Charlotte Bronte - and medical science, and rhetoric, ethics and so on. But then at a certain point the post-Enlightenment shift to `feelings' occurred, , and much of what was `passion' was now transferred to emotions. The largely 20th century shift from a vocabulary of deep, fundamental human passion to one of feelings, emotions, moods was a derailing of high energy rage to low energy mood. By that stage we had come a long way from ''The Iliad''! It seems to me that the kind of language being used within our Salesian tradition and even the more general tradition of Consecrated Life as expressed by the Rome gathering, is intended to get us back on track to high energy. The strongly connected 'passion…Da mihi animas' belongs to our human DNA, not to the more insubstantial levels. That's why we don't find `passion' collocating significantly with terms like inculturation, availability, options, understanding and a host of others which, while important, are not at the core, gut level of who we are and what we do as Salesians and human beings. I have little doubt that when we link this with the RM's insistence on priorities for God, our life together as witness, the young…it is to this deepest level of being that we are being led.:) Changed lines 184-193 from:
(:des: :) to:
(:des: It has become apparent to the ear - and the eye - that Fr Pascual Chávez has spoken often of a certain idea as he has moved around provinces, been reported in news, spoken to confrères, preached homilies, written for the Salesian Bulletin, addressed one or other gathering from the highly academic (receiving honorary doctorates for example) to speaking with youngsters. The idea can be characterised by a particular word - ''passion''.
We can discount the plural use - in an entire and very representative corpus (70 texts of every shape and nature since 2002) the RM has used it in its plural form (usually in the sense of `human passions') but two or three times. So we are interested in its use in the singular. There are various statistical measures for calculating the importance of a concept. A fairly gross but obvious approach is to count the number of times a word appears. If you want it that way, we have a score of 82 times. It is slightly more helpful to know that those 82 appearances are in 31 out of the 70 texts, 44% or thereabouts. It might even be a little more helpful still to know that it appears in all but 4 of the 15 AGC Letters, if we wanted to regard them as containing the most important of the RM's themes for the Congregation. Actually the first of those 15 is not a letter in the way we normally understand it but the introduction to the GC25 documents. However, these are raw statistics based on simple surface appearance of words. We know that human speech ties words together, makes sense in phrases and sentences (as well as other levels at paragraph or discourse level). Another statistic, then, is interesting. Across all 70 texts, what words does 'passion' statistically link to most frequently? We can make an assumption that five words either side, if we regard `passion' as the central term, would be about the limit. Beyond that, the meaningful linkage between 'passion' and another term would be minimal. There is a measure we can use that suggests the importance of terms that correlate across the distance I have mentioned. It has various names, but let's call it a `mutual information score' or MIS. When we run an MIS on all of the RM's language across the 70 texts in relation to 'passion', the winner is clear: ''animas'' (the MIS score is 10.5. There is nothing higher). ''Mihi'' gains an equivalent score and the next one down is vissuta (lived, experienced) at 8.9 so we know what we are talking about here. `Da' doesn't feature at this point because as a preposition it links with too many words to feature statistically for a single term. Mihi only correlates with one term in our context, we know. The conclusion then is that ''Da Mihi Animas'' is what gives us the meaning of 'passion' as used by Pascual Chávez, or the other way around if you wish: 'passion' gives us the meaning of 'Da mihi animas' (DMA) in the context of this man's discourse. Yet another statistical measure is to consider relative word frequencies - this is not quite the same as a mere frequency count. The question becomes, what kind of percentage appearance does 'passion' make, and what other terms have much the same or greater percentage? This too is instructive, especially once we have established the link between passion and 'DMA'. The highest percentage is 3.99 - words with this kind of score are function words like of, a, the… This is to be expected. We don't reach a substantive (noun) until 1.483 (life), but then other major substantives start to come in at 0.24 (God, Church, Don Bosco… communication just makes it over 0.1). After that we are into the 0.09 and below group. Terms that come in at 0.03, other than passion, include pedagogy, freedom, growing, disciples, experiences, accompaniment, solidarity, salvation, poverty, fidelity, challenges…. This is not to establish semantic relationships between 'passion' and any of these words, but just to say that 'passion' is in good company! We now need to dig a little deeper. Can we describe this link outside of statistical issues? Yes, we can. The reference is essentially to a sentence in n. 20 of GC25, ''Ogni comunità è formata da uomini, immersi nella società, che esprimono la passione evangelica del “da mihi animas, cetera tolle” con l'ottimismo della fede, con la dinamicità e la creatività della speranza e con la bontà e la donazione totale della carità''. Each community expresses the Gospel-based passion of the 'da mihi animas'. So while the RM doesn't actually mention the term 'passion' as the very first thing he wrote to the whole Congregation by way of the introduction to the GC25 documents, he is introducing a document that does, and he soon takes up the twin terms 'passion' and 'da mihi animas' in subsequent letters anyway. We can say that they were there from the beginning of his consciousness as Rector Major. The central idea expressed by GC25, then, finds development in a gamut of repeated phrases in the RM's public discourse up to the year 2006: it is largely a 'passion of' and a 'passion for', or passsion + adjective - for the world, for God's holiness, for Christ, for men (people), for our mission; of Don Bosco, of (St.) Paul; educational passion, Gospel passion, pedagogical passion, intense passion. :) Added lines 1-188:
%center%[[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] ---- (:title passion :)(:comment Write term as a title in lower case except where upper case or capitals are normally required:) '+%maroon%Term%%:+' (:comment Write term on this line, after this comment:) passion '+%maroon%Definition+'%%: {$:def} ---- '''POS''' (part of speech). ''Can be more than one'': '''%maroon%POS 1''': %blue%{$:pos1} '''%maroon%POS 2''': %blue%{$:pos2} '''Term type''' ('EntryTerm' ''if no other applies)'': '''%maroon%Type 1''': %blue%{$:type1} '''%maroon%Type 2''': %blue%{$:type2} '''Term status''': '''%maroon%for POS 1''': %blue%{$:status1} '''%maroon%for POS 2''': %blue%{$:status2} (%blue%General%%=''also found outside Salesian usage''; %blue%Salesian%%=''possibly not well understood beyond Salesian circles;'' %blue%Neologism, Archaic, Deprecated%% ''refer to the term's status in Salesian discourse'') %block s1%'''Recommended equivalent''' (it): {$:equivit} (''In most cases the Italian term will be the official source term. In other cases below, if the term has its source in another language, this will be indicated by an [S] following the term.'') %block s2%'''Recommended equivalent''' (es): {$:equives} %block s3%'''Recommended equivalent''' (fr): {$:equivfr} %block s4%'''Recommended equivalent''' (pt): {$:equivpt} '''Suggested equivalent (other)''': {$:equivot} '''Other language''': {$:code} Language code chosen from [[http://www.iana.org/assignments/language-subtag-registry|IANA registry]]] '+%maroon%Synonyms+'%%: {$:syn} '+%maroon%Geographical/Regional usage+'%%: {$:reg} '+%maroon%Description+'%%: {$:des} '+%maroon%Context (examples of use)+'%%: {$:context} '+%maroon%Other notes+'%%: {$:note} (:toggle hide box1 button=1:) >>id=box1 border='1px solid #999' padding=5px bgcolor=#edf<< %blue%This section is intended for authorised users to add new information or alter existing information ------------------ (:zapform key=Pos:) (:input hidden savedata "pos1,pos2":) '''POS''' (part of speech). A term may be more than one POS (1) (:input select name=pos1 value=---:)(:input select name=pos1 value=N/phrase:)(:input select name=pos1 value=V/phrase :)(:input select name=pos1 value=Adj/phrase :)(:input select name=pos1 value=Adv/phrase :)(:input select name=pos1 value=OtherPOS :)[==] (2) (:input select name=pos2 value=---:)(:input select name=pos2 value=N/phrase:)(:input select name=pos2 value=V/phrase :)(:input select name=pos2 value=Adj/phrase :)(:input select name=pos2 value=Adv/phrase :)(:input select name=pos2 value=OtherPOS :) (:input submit value="Submit choices!":) (:zapend:) (:zapform key=Type:) (:input hidden savedata "type1,type2":) '''Term type''' ('EntryTerm' ''if no other applies)'' (1) (:input select name=type1 value=---:)(:input select name=type1 value=EntryTerm :)(:input select name=type1 value=Acronym:)(:input select name=type1 value=Abbreviation :)(:input select name=type1 value=Blend :)(:input select name=type1 value=Calque :)(:input select name=type1 value=Citation :)(:input select name=type1 value=LoanTerm :)(:input select name=type1 value=ShortForm :)(:input select name=type1 value=Variant :)[==] (2) (:input select name=type2 value=---:)(:input select name=type2 value=EntryTerm :)(:input select name=type2 value=Acronym:)(:input select name=type2 value=Abbreviation :)(:input select name=type2 value=Blend :)(:input select name=type2 value=Calque :)(:input select name=type2 value=Citation :)(:input select name=type2 value=LoanTerm :)(:input select name=type2 value=ShortForm :)(:input select name=type2 value=Variant :) [Initialisms like AGC are regarded as acronyms; a term like 'Bro.' is an abbreviation; an example of short form instead would be the main part of a very long book title (most of DB's book titles! 'Giovane Provveduto' is a short form). A loan term is not translated whereas a calque is. A blend is where two (or more) morphemes or 'word' parts have been combined to form a single term, as in the case of 'austraLasia'. Choose variant when there exists at least one other common form of the term. ] (:input submit value="Submit choices!":) (:zapend:) (:zapform key=Status:) (:input hidden savedata "status1,status2":) '''Term status''' (General=''also found outside Salesian usage''; Salesian=''possibly not well understood beyond Salesian circles;'' Neologism, Archaic, Deprecated ''refer to the term's status in Salesian discourse'') (1) (:input select name=status1 value=---:)(:input select name=status1 value=General :)(:input select name=status1 value=Salesian:)(:input select name=status1 value=Neologism :)(:input select name=status1 value=Archaic :)(:input select name=status1 value=Deprecated :)[==] (2) (:input select name=status2 value=---:)(:input select name=status2 value=General :)(:input select name=status2 value=Salesian:)(:input select name=status2 value=Neologism :)(:input select name=status2 value=Archaic :)(:input select name=status2 value=Deprecated :) [Archaic refers to terms that have fallen out of regular use. Deprecated indicates official disapproval or if not disapproval, official abandonment at least. A neologism is a term that has come into play relatively recently - say, since Vatican II, but the time frame can be flexible.] (:input submit value="Submit choices!":) (:zapend:) (:zapform key=Equivit:) %block s1%'''Recommended equivalent''' (it). ''In most cases the Italian term will be the official source term'' (:input hidden savedata "equivit":) (:input text equivit size=60:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Equives:) %block s2%'''Recommended equivalent''' (es) (:input hidden savedata "equives":) (:input text equives size=60:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Equivfr:) %block s3%'''Recommended equivalent''' (fr) (:input hidden savedata "equivfr":) (:input text equivfr size=60:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Equivpt:) %block s4%'''Recommended equivalent''' (pt) (:input hidden savedata "equivpt":) (:input text equivpt size=60:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Equivot:) '''Suggested equivalent (other)''' (Where it is the source term indicated with [S] and appropriate language code [chosen from [[http://www.iana.org/assignments/language-subtag-registry|IANA registry]]]) (:input hidden savedata "equivot":) (:input text equivot size=60:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Code:) (:input hidden savedata "code":) (:input select name=code value=---:)(:input select name=code value=Afrikaans_af:)(:input select name=code value=Albanian_sq:)(:input select name=code value=Amharic_am:)(:input select name=code value=Arabic_ar:)(:input select name=code value=Aragonese_an:)(:input select name=code value=Armenian_hy:)(:input select name=code value=Assamese_as:)(:input select name=code value=Azerbaijani_az:)(:input select name=code value=Basque_eu:)(:input select name=code value=Belarusian_be:)(:input select name=code value=Bengali_bn:)(:input select name=code value=Bihari_bh:)(:input select name=code value=Bosnian_bs:)(:input select name=code value=Bulgarian_bg:)(:input select name=code value=Burmese_my:)(:input select name=code value=Catalan_ca:)(:input select name=code value=Chamorro_ch:)(:input select name=code value=Chinese_zh:)(:input select name=code value=Croatian_hr:)(:input select name=code value=Czech_cs:)(:input select name=code value=Dutch_nl:)(:input select name=code value=English_en:)(:input select name=code value=Fijian_fj:)(:input select name=code value=Georgian_ka:)(:input select name=code value=German_de:)(:input select name=code value=Greek_el:)(:input select name=code value=Guarani_gn:)(:input select name=code value=Gujarati_gu:)(:input select name=code value=Haitian_ht:)(:input select name=code value=Hausa_ha:)(:input select name=code value=Hebrew_he:)(:input select name=code value=Hindi_hi:)(:input select name=code value=Hungarian_hu:)(:input select name=code value=Indonesian_id:)(:input select name=code value=Irish_ga:)(:input select name=code value=Igbo_ig:)(:input select name=code value=Japanese_ja:)(:input select name=code value=Javanese_jv:)(:input select name=code value=Kannada_kn:)(:input select name=code value=Kashmiri_ks:)(:input select name=code value=Kazakh_kk:)(:input select name=code value=Khmer_km:)(:input select name=code value=Kikuyu_ki:)(:input select name=code value=Kongo_kg:)(:input select name=code value=Korean_ko:)(:input select name=code value=Kurdish_ku:)(:input select name=code value=Lao_lo:)(:input select name=code value=Latin_la:)(:input select name=code value=Lithuanian_lt:)(:input select name=code value=Latvian_lv:)(:input select name=code value=Malagasy_mg:)(:input select name=code value=Malay_ms:)(:input select name=code value=Malayalam_ml:)(:input select name=code value=Maltese_mt:)(:input select name=code value=Marathi_mr:)(:input select name=code value=Mongolian_mn:)(:input select name=code value=Norwegian_no:)(:input select name=code value=Ndebele_nd:)(:input select name=code value=Nepali_ne:)(:input select name=code value=Piedmontese_pms:)(:input select name=code value=Punjabi_pa:)(:input select name=code value=Persian_fa:)(:input select name=code value=Polish_pl:)(:input select name=code value=Pashto_ps:)(:input select name=code value=Quechua_qu:)(:input select name=code value=Quetzaltepec_pmx:)(:input select name=code value=Romanian_ro:)(:input select name=code value=Russian_ru:)(:input select name=code value=Sanskrit_sa:)(:input select name=code value=Sardinian_sc:)(:input select name=code value=Samoan_sm:)(:input select name=code value=Serbian_sr:)(:input select name=code value=Scottish_ga:)(:input select name=code value=Shona_sn:)(:input select name=code value=Sinhala_si:)(:input select name=code value=Slovak_sk:)(:input select name=code value=Slovene_sl:)(:input select name=code value=Somali_so:)(:input select name=code value=Sundanese_su:)(:input select name=code value=Swahili_sw:)(:input select name=code value=Swedish_sv:)(:input select name=code value=Tamil_ta:)(:input select name=code value=Telugu_te:)(:input select name=code value=Tajik_tg:)(:input select name=code value=Thai_th:)(:input select name=code value=Tigrinya:ti:)(:input select name=code value=Tagalog_tl:)(:input select name=code value=Tswana_tn:)(:input select name=code value=Tongan_to:)(:input select name=code value=Turkish_tr:)(:input select name=code value=Ukrainian_uk:)(:input select name=code value=Urdu_ur:)(:input select name=code value=Vietnamese_vi:)(:input select name=code value=Walloon_wa:)(:input select name=code value=Xhosa_xh:)(:input select name=code value=Yiddish_yi:)(:input select name=code value=Yoruba_yo:)(:input select name=code value=Zulu_zu:) (:input submit value="Submit choice!":) (:zapend:) (:zapform key=Def:) (:input hidden savedata "def":) '+%maroon%Definition+' (:input textarea def cols=100 rows=5:) [The definition should not be imagined! It is assumed that it exists either in a reputable dictionary (or at least in similar words) or in some authoritative Salesian reference (e.g. the Constitutions, AGC or similar public document, Lenti's 7 volume series, and so on] (:input submit value="Submit definition!":) (:zapend:) (:zapform key=Syn:) (:input hidden savedata "syn":) '+%maroon%Synonyms+' (:input textarea syn cols=100 rows=5:) (:input submit value="Submit synonyms!":) (:zapend:) (:zapform key=Reg:) (:input hidden savedata "reg":) '+%maroon%Geographical/Regional usage+' (:input textarea reg cols=100 rows=5:) [Certain terms are common in restricted parts of the Congregation. We have one 'prior' but only in INB; in some parts of Asia the Salesian community is called a 'convent', but not elsewhere] (:input submit value="Submit details!":) (:zapend:) (:zapform key=Des:) (:input hidden savedata "des":) '+%maroon%Description+' (:input textarea des cols=100 rows=5:) [Etymological information, mostly] (:input submit value="Submit description!":) (:zapend:) (:zapform key=Con:) (:input hidden savedata "context":) '+%maroon%Context (examples of use)+' (:input textarea context cols=100 rows=5:) [English usage, obviously] (:input submit value="Submit context!":) (:zapend:) (:zapform key=Note:) (:input hidden savedata "note":) '+%maroon%Other notes+' (:input textarea note cols=100 rows=5:) [Room here for more personal observations, private opinion if felt to be useful] (:input submit value="Submit note!":) (:zapend:) >><< (:pos1: ---:) (:pos2: ---:) (:type1: ---:) (:type2: ---:) (:equivit: :) (:equives: :) (:equivfr: :) (:equivpt: :) (:def: :) (:status1: ---:) (:status2: ---:) (:syn: :) (:des: :) (:context: :) (:equivot: :) (:note: :) [[!CH]] |
