Desde el punto de vista del significado, el subjuntivo tiene que ver con la presuposición de verdad. Sintácticamente, lo encontramos integrando el componente subordinado de la oración.
Lo podemos identificar en las situaciones enumeradas a continuación. (Se identifica la situación en negrita y el verbo conjugado en cursiva).
Dependencia de un verbo afectivo:
- Me indigna que Juan lo haya dicho con mala intención.
Predicados volitivos:
- Margarita quiere que la pases a buscar por el trabajo.
Predicados de duda:
- Es posible que la pase a buscar por el trabajo.
Predicados emotivos:
- Me alegra que la pases a buscar por el trabajo.
Varios subordiantes:
- Lo dice para que la pases a buscar por el trabajo.
- La paso a buscar por el trabajo sin que me lo pida.
- Antes de que la pases a buscar por el trabajo.
Negación:
- No creo que la pase a buscar por el trabajo.
COMPLEMENTO DIRECTO de verbos como: buscar, necesitar, querer:
- Busco a un secretario que maneje las finanzas de la empresa.
Nociones pragmáticas:
(Cortesía) - Quisiera pedirle un favor.
(Irrelevancia de un hecho en relación con lo afirmado en la principal) - Aunque seas mi mejor amiga, no dejaré de señalarte el error.
Referencia:
Di Tullio, Angela. Manual de Gramática del Español
For a week or two after the election, I couldn’t bring myself to read the paper. I wasn’t interested in anyone’s analysis of what had happened, why it had happened, who was most at fault. Instead of reading the news, I read poetry. It spoke to me in fragments, shards of anger, grief, and sadness.
Resistance by Geoffrey Hilsabeck (via poetryfoundation)
Does a spiritual person have the right to be outraged? After all, aren’t we supposed to be serene and above it all? But we live in this world, we have compassion, we should protect the weak. For that, then, we have to honor our own outrage. The Taoists respect that and don’t suppress it. Outrage leads to energy and energy leads to action.
Mr. Zhou created the Pinyin system of Romanized Chinese, which vastly increased literacy in China and eased the agonies of foreigners studying the language.
A NYT obituary for Zhou Youguang, the inventor of the Pinyin system for Romanizing Chinese, provides a nice summary of the history of the writing system. Excerpt:
Zhou Youguang, known as the father of Pinyin for creating the system of Romanized Chinese writing that has become the international standard since its introduction some 60 years ago, died on Saturday in Beijing, Chinese state media reported. He was 111.
Adopted by China in 1958, Pinyin was designed not to replace the tens of thousands of traditional characters with which Chinese is written, but as an orthographic pry bar to afford passage into the labyrinthine world of those characters.
Since then, Pinyin (the name can be translated as “spelled sounds”) has vastly increased literacy throughout the country; eased the classroom agonies of foreigners studying Chinese; afforded the blind a way to read the language in Braille; and, in a development Mr. Zhou could scarcely have foreseen, facilitated the rapid entry of Chinese on computer keyboards and cellphones.
It is to Pinyin that we owe now-ubiquitous spellings like Beijing, which supplanted the earlier Peking; Chongqing, which replaced Chungking; Mao Zedong instead of Mao Tse-tung; and thousands of others. The system was adopted by the International Organization for Standardization in 1982 and by the United Nations in 1986. […]
In attempting to devise an alphabetic system with which to transliterate Chinese, Mr. Zhou was continuing an orthographic tradition that went back at least to the 16th century.
Traditional Chinese writing, conceived more than two thousand years ago, is a logographic system, in which each word of the language is represented by a separate character. To the reader, each character conveys mainly semantic, rather than phonetic, information.
This fact gives Chinese writing an inherent advantage: It can be used as a common system with which to write the country’s many mutually unintelligible dialects. Thus, speakers of dialects as divergent as Mandarin and Cantonese can communicate with one another in writing, with each character encoding the same meaning — “house,” “blue,” “think,” and so on — regardless of its pronunciation in any one dialect.
But by the same token, such a system carries a great disadvantage: Because the characters disclose little phonetic information, it is not possible, without prior knowledge, to look at a Chinese word and know how to pronounce it.
For readers, there is also the immense onus of needing to master thousands upon thousands of discrete characters to attain even basic literacy: Compare the mere two dozen or so characters that users of alphabets have to learn.
“Pinyin is not to replace Chinese characters; it is a help to Chinese characters,” Mr. Zhou explained in the interview with The Guardian. “Without an alphabet you had to learn mouth to mouth, ear to ear.”
As a result, illiteracy remained rampant throughout China well into the 20th century — affecting, by some estimates, as much as 85 percent of the population. It was also inordinately hard for foreigners to learn to read the language.
Other Romanization systems had been tried before, beginning with one developed in the late 1500s by Jesuit missionaries from Europe. Until the advent of Pinyin, the most prevalent system was Wade-Giles, the work of two British diplomats in the late 19th century.
But the Wade-Giles system, linguists have long agreed, is unwieldy and inaccurate. It employs a cumbersome set of numbered superscripts to indicate Chinese tones — the meaningful variations in pitch that distinguish many words in the language. Nor does it reflect Mandarin pronunciation especially faithfully.
At the start, Mr. Zhou and his committee confronted a set of foundational questions: Should Pinyin employ the Roman alphabet, the Cyrillic or a purpose-built one? How should it indicate the tones of the language?
Though China’s close alliance with the Soviet Union made Cyrillic seductive, the committee ultimately settled on Roman because of its worldwide prevalence. Simple diacritical marks, including acute and grave accents, were used to represent tones.
Read the whole thing to learn more about Zhou’s life and other works
Wikipedia has a decent overview of Pinyin as compared to IPA and other writing systems.
What is the importance of the Dao De Jing for the world today? The starting point of Dao De Jing is that everything is done as collaboration with other people, with the environment. Individualism is a fiction. Thus the Dao De Jing provides us with an alternative to liberal individualism. The first chapter of Dao De Jing states that Dao that can be delimited is not the Dao that we find in everyday life. Different from the Christian concept “The Way”, which is external to human beings, Dao is closely associated with our everyday lives and it constantly inspires human creativity.
Roger T. Ames, Professor of Philosophy at University of Hawai’i and Co-director of the East-West Center’s Asian Studies Development Program in the United States.
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