There are two kinds of languages

For the students of English dept of university.

There are two kinds of passages (or texts); or put it in other words, two kinds of English. To understand the first kind of passage, the knowledge of a language is not sufficient in and of itself; one needs to have the knowledge of a discipline or a field to understand the meanings of lines or words in lines.  For the second passage, the knowledge of the meanings of words in context suffices to understand the meanings of lines or words in lines. First kind of English/passage   ‘Narratology: The Study of Story Structure. ERIC Digest. The telling of stories is such a pervasive aspect of our environment that we sometimes forget that stories provide the initial and continuing means for shaping our experience. Indeed, without stories our experiences would merely be unevaluated sensations from an undifferentiated stream of events. Stories are the repository of our collective wisdom about the world of social/cultural behavior; they are the key mediating structures for our encounters with reality. Thus, it is not surprising that a great deal of scholarly investigation has focused on both the nature of stories and their central role in human affairs. Across many disciplines -- including linguistics, literary criticism, anthropology, psychology, and sociology -- researchers have begun to see how the analysis of story structure is fundamental to our understanding of individual intention and potential. WHAT IS NARRATOLOGY? This rather pretentious label refers to the structuralist study of narrative. The structuralist seeks to understand how recurrent elements, themes, and patterns yield a set of universals that determine the makeup of a story. The ultimate goal of such analysis is to move from a taxonomy of elements to an understanding of how these elements are arranged in actual narratives, fictional and nonfictional.  The intellectual tradition out of which narratology grew began with the linguistic work of Ferdinand de Saussure. By distinguishing between parole (specific instances of spoken language) and langue (the idealized abstract grammar relating all the specific instances of speech), Saussure initiated "structuralism," the study of systems or structures as independent from meanings, and the field of semiotics was born (see ERIC Fact Sheet, "Semiotics"). Roman Jakobson and the Russian Formalists also influenced the study of narrative, revealing how literary language differs from ordinary language. Structuralism was further shaped by French anthropologist Claude Levi-Strauss, who concluded that myths found in various cultures can be interpreted in terms of their repetitive structures. WHAT FUNCTIONS DO STORIES PLAY IN HUMAN AFFAIRS? Although, strictly speaking, narratology refers only to the particular research of literary critics and anthropologists who study narrative discourse, a concern for narrative penetrates many academic disciplines. Significantly, the words "narrative" and "story" can both be traced back to an original meaning of "to know." It is through the story that people quite literally come to know -- that is, to construct and maintain their knowledge of the world. Through a story, an individual creates meaning out of daily happenings, and this story, in turn, serves as the basis for anticipation of future events.  The psychologist George Kelly has described how our personalities grow out of the stories we have chosen to construct from our perceptions of what has happened to us, and how these stories influence our future expectations. Similarly, sociologist Peter Berger has emphasized the importance of stories in shaping social realities, showing how people's characteristic stories change as they progress from one life theme to another. WHAT HAS STRUCTURAL ANALYSIS REVEALED ABOUT THE NATURE OF NARRATIVES? For one thing, researchers have found that certain underlying narrative structures remain constant, despite the apparently endless diversity of story forms and content. In his study of one hundred Russian folk tales, Vladimir Propp found that the same types of actions were being performed (e.g., the hero is transported to another kingdom) even while the personages and details varied greatly (e.g., the hero might be Sucenko or Ivan; the vehicle an eagle, a horse, or a magic ring). In all, Propp identified seven spheres of action and thirty-one fixed elements that fit his sample of stories; and though tales from other cultures reveal additional elements, they too are composed of recurring patterns. Structural analysis, then, uncovers the basic social-psychological tasks that people confront during their lives -- issues of dependence or independence, selfishness or sacrifice, birth or death. ERIC Identifier: ED250698  Publication Date: 1984-00-00  Author: Pradl, Gordon  Source: ERIC Clearinghouse on Reading and Communication Skills Urbana IL.      There are two different passages of the second kind of English   The Guardian view on dying in public: a daily heroism Editorial             Towards the end of the last century it was fashionable and even for a while plausible to describe death as the last taboo – the one subject we could no longer mention. Since then there has been an astonishing outpouring of books and journalism about the experience of terminal illness. Steve Hewlett, who died on Monday morning, left to humanity a legacy of his own humanity in the diaries he wrote for the Observer and the radio interviews with his friend Eddie Mair. The poet, wit and critic Clive James, fortunately still with us, and the writer Jenny Diski, who died in December, both kept public diaries of their decline which excite compassion and admiration among tens of thousands of people. These records are inspiringly antiheroic. In contrast to the 18th-century tradition of writers using their own deaths as a moral – Addison making his last words “See how peacefully a Christian may die” contrasting with David Hume exhibiting how stoically a philosopher might manage death without any hope of an afterlife – the diarists of today are detailed and quotidian. Instead of a poised epigram – the Instagram of the 18th century – they are more like blogs, which show an ordinary life going on until one day it doesn’t. In this context, the way in which the presenter Eddie Mair teases his dying friend in their interviews is a wonderful demonstration of the way in which courage and love can saturate the fabric of everyday life. But even this openness has limits. Although we can contemplate the process of dying, and to some extent enter into it imaginatively, death itself is beyond imagination. It is a black hole from which nothing, whether matter or information, emerges into our universe. Traditional religious rituals helped give a shape and boundaries to this horror. The prolonged mourning of the Victorian age would come to an end after a fixed period, even if that were as long as a year; the week of darkness and silence that Orthodox Jews spend sitting shiva gives grief its dreadful due. In the decline of organised religion from the 1960s onwards these rituals fell out of the mainstream, but others have more or less spontaneously emerged. None has the widespread reach of the older conventions and as a result they are probably less comforting to the bereaved, for they no longer make an open proclamation of loss and grief which invites a response from strangers. Share your experiences of the NHS this winter Nor do the British any longer take for granted the existence of an afterlife. Nearly half of us are more or less certain that there is no survival after death, and only a third expect one. All this tends to add to the climate of earthy realism with which death is increasingly discussed. Yet even if dying is something which we now talk about more, perhaps, than at any time since the second world war, it is still seen largely as something that happens to other people. The inevitability of death in our own lives remains a little out of focus. It is extremely difficult for the NHS to think of death as anything other than a failure to be struggled against at almost all costs. This may be inevitable: any hospital which regarded death as a regrettable necessity would be a sinister place. The attempts to regularise and bureaucratise the process of dying using the Liverpool Care Pathway ended in shame and disaster, however praiseworthy and realistic the original plan had been. The division of care between hospitals and hospices makes emotional sense and helps both operate better. But we cannot stay forever on the healthy side of that line. Somehow, some day, each and every one of us will have to make that small, sometimes unnoticed, but always irrevocable, step from the up escalator to the down. Those who still write and talk to us even though their destination is fixed and growing closer enlarge our humanity as well as their own. ---------------------------------------------------------------------------------------------------------- When Donald Trump first spoke at the largest annual gathering of conservative grassroots activists, he was loudly booed for taking a shot at one of their heroes. The room erupted in jeers when Trump, in 2011, told the conservative political action conference (CPAC) that prominent libertarian Ron Paul “can not get elected”, partly because Congress was in recess. Six years later, Trump will appear as the Republican president at the conservative confab that mixes policy, paranoia and partying in equal measures.                                                                               Consider it alone in and of itself