把爾電腦里的材料摒擋了一下，把這個(gè)美美觀一下，置信你會(huì)明白的，爾期末考也觀這個(gè)。有望對(duì)于你有助幫呵呵。 (i)Creativity\productivity Creativity is the first and foremost striking feature of human language. It refers to the fact that language provides opportunities for sending messages that have never been sent before and for understanding novel messages. The grammatical rules and the words of a language are finite, but the sentences are infinite. Every speaker uses language creatively. Even a child acquiring his\her mother tongue can put speech sound and words into novel combinations to epress meanings. This feature is not found in animal communication systems. Talking birds such as parrots can imitate human utterances, but they cannot segment the sounds and words in the phrases they imitate and put them in a different sequence. （i）創(chuàng)建性 創(chuàng)建性是人類(lèi)談話(huà)第一、最顯著的特征。它涉及了談話(huà)為傳遞之前歷來(lái)不傳遞過(guò)的新聞以及明白新新聞提供了時(shí)機(jī)。一種談話(huà)的語(yǔ)法例則以及單詞是有限的，但是句子是無(wú)限的。每一個(gè)演講者創(chuàng)建性地使用談話(huà)。以致一個(gè)學(xué)到他（她）母語(yǔ)的小孩也能把語(yǔ)音以及單詞擱在一同，變成新的配合往表明意義。這個(gè)特征在動(dòng)物接際系統(tǒng)里是找沒(méi)有到的。即拿鳥(niǎo)類(lèi)來(lái)講，如鸚鵡能借鑒人類(lèi)的言語(yǔ)，但是它們沒(méi)有能豆割它們所借鑒的欠語(yǔ)的語(yǔ)音局部以及單詞局部，然后把它們擱入一個(gè)沒(méi)有共的步驟里。 Results of eperiments shows that even animals closet in kin to human beings cannot match children in learning and using language. In the 1930s, Winthrop and Luella Kellogg r#sed their infant son together with an infant chimpanzee named Gua. When the boy could understand I say what I mean and I mean what I say, Gua could understand neither, although it understood some words. Several decades later, another chimpanzee, named Nim Chimsky(after the famous American linguist Noam Chomsky, who states that language is unique to human beings)was taughtSign Language under careful eperimentalcondition 真驗(yàn)的后果表達(dá)了絕管是以及人類(lèi)閉系最靠攏的動(dòng)物，在學(xué)習(xí)以及使用談話(huà)上，也追沒(méi)有上小孩童。在十九世紀(jì)三十年月，Winthrop以及Luella Kellogg把他們的男嬰兒以及一個(gè)喊Dua的幼兒猩猩一同扶養(yǎng)。當(dāng)這個(gè)小男孩可能明白I say what I mean 以及I mean what I say二個(gè)句子的含意時(shí)，而Gua卻一個(gè)皆沒(méi)有懂，絕管它顯示少許單詞。幾十年后，又一個(gè)喊Nim Chimsky的大猩猩（在知名的好邦談話(huà)學(xué)家Noam Chomsky講述了“談話(huà)是人類(lèi)獨(dú)有的”闡述后）在悉心看護(hù)的真驗(yàn)環(huán)境下，囊括維持記載以及錄相，被教授好邦標(biāo)志談話(huà)。在理會(huì)Nim的談話(huà)灌音后，鉆研者開(kāi)掘，在Nim的言語(yǔ)中，惟有12%是自愿的，在剩下的88%教員教授的標(biāo)志中，一半Nim的反饋是借鑒教員的言語(yǔ)。跟著小孩們長(zhǎng)患上越大，他們?nèi)胄袑?duì)于話(huà)接淌越來(lái)頻繁。孩童們?cè)趯?duì)于話(huà)中，幾近沒(méi)有借鑒。孩童們?cè)谡勗?huà)使用中變患上更為翻新。但是，在好像的真驗(yàn)里，Nim以及#猩猩表達(dá)了幾近不這類(lèi)翻新的趨向。（Frokin 以及Rodman，1998）這些究竟似乎表達(dá)了翻新性是#人類(lèi)談話(huà)以及#動(dòng)物接際系統(tǒng)的一個(gè)特征。 (ii)Duality兩元性 Language cont#ns two subsystems, one of sounds and the other of meanings. If you are given the four English speech sounds,plid and asked to combine them into sequences that sound like English words, you will find plidpildare permissible ,while *pdli*dpli*lipd*idlp, etc. are not. The permissible sequences sound like English words, and yet they are not, because they do not stand foe anything. On the other hand, meanings are conveyed by cert#n speech sounds or sequences of speech sounds. In English, DEAD BODY OF A PERSON is epressed by the word corpse. In this case, we say the concept or the meaning is leicalized. In English there is no word to stand for the concept DEAD PLANT. When cert#n speech sounds correspond to a cert#n meaning, a unit of language arises. The same sounds can be recombined to mean something else. In some cases, the same sequence od sounds can mean different things (such ashomophones, and polysemes). This shows that meanings and sounds make up two subsystems of language. No systems of animal communication possess this feature. The barks of a dog are not analyzable.Animal communic ation systems cannot be cut into segments and then be reorganizes into meaningful sequences. In other words, human languages are discrete while animal communication systems are non-discrete. （ii）兩元性 談話(huà)囊括二個(gè)子系統(tǒng)：一個(gè)是語(yǔ)音系統(tǒng)，一個(gè)是語(yǔ)義系統(tǒng)。倘若給你四個(gè)語(yǔ)音p、l、i、d，并喊你把它們配合成聞起來(lái)像英語(yǔ)單詞的步驟，你會(huì)開(kāi)掘plid以及pild是行患上通的，而#的卻行沒(méi)有通。行患上通的步驟聞起來(lái)像英語(yǔ)，不然即沒(méi)有是，由于它們沒(méi)有代表任何貨色。從另外一方面來(lái)手，語(yǔ)義是經(jīng)歷定然的語(yǔ)音或許者是語(yǔ)音的步驟來(lái)通報(bào)的。在英語(yǔ)里，（DEAD BODY OF A PERSON）用來(lái)表明單詞corpse（尸?。?，在這類(lèi)情形下，爾們講這個(gè)觀念或許語(yǔ)義被編入了辭匯。在英語(yǔ)里，不一個(gè)單詞代表（DEAD PLANT）的觀念。當(dāng)特定的語(yǔ)音以及特定的意義相似時(shí)，一個(gè)談話(huà)的單元孕育了。不異的語(yǔ)音可能沉組來(lái)表明#的事物。在某些情形下，不異語(yǔ)音的步驟能表明沒(méi)有共的事物（比方共音字以及多音詞），這表達(dá)了語(yǔ)音以及語(yǔ)義組成了談話(huà)的二個(gè)子系統(tǒng)。動(dòng)物接際系統(tǒng)里即不這個(gè)特征，狗的犬喊聲是沒(méi)有可被理會(huì)的。動(dòng)物的接際系統(tǒng)沒(méi)有能被豆割為幾局部，也沒(méi)有能把它們沉新構(gòu)成用心義的步驟。換句話(huà)來(lái)講，人類(lèi)談話(huà)是星散的，而動(dòng)物接際系統(tǒng)是連續(xù)的。 (iii)Arbitrariness The relationship between speech sounds and the meanings they represent in the languages of the world is , for the most part, an arbitrary one, The Swiss linguist de Saussure regarded the linguistic sign as composed of signifier(sound image)and signified(referent). In his view, there is no inherent relation between the two. A building we live in with our family is called house in English, m#son in French, dom in Russian, casa in Spanish. If the relationship between speech sounds and meanings were motivated (i.e. not arbitrary), the words in these languages that stand for the same thing would sound the same or similar, then people would not need to learn foreign languages. Admittedly, there are a few words in most languages that are onomatopoetic ---words od which the sounds supposedly imitate the sounds of nature. This seems to contradict arbitrariness. Nevertheless, when these words of different languages are compares, it is found that they still sound different. The English word tick tock is equivalent to Chinese word dida, buzz to wengweng. In English, cockadoodledoo represents the rooster’crow, but in Russian, kukareku, both are differert from the Chinese epression. Based on these observations, we can say that for eample, rather directly represents its subject matter, because a direct connection eists between the number and direction of the gyrations and the sources of nectar. （iii）任意性 在談話(huà)全國(guó)里，它們所代表的語(yǔ)音以及語(yǔ)義之間的閉系，從大局部來(lái)說(shuō)，是任意的。瑞士談話(huà)學(xué)家de Saussure以為談話(huà)是有所指局部（語(yǔ)音）以及授指局部（上頭提到的語(yǔ)義）構(gòu)成。在他的看點(diǎn)里， 二者是不固定閉系的。爾們以及家人宿的修筑物在英語(yǔ)被喊house，法語(yǔ)喊m#son，俄羅斯喊dom，西班牙喊casa。倘使語(yǔ)音以及語(yǔ)義的閉系被驅(qū)策了，代表不異事物的這些談話(huà)將會(huì)發(fā)不異或許一致的音，那末人們即不需要學(xué)習(xí)外語(yǔ)了。 無(wú)可否定地，在大局部談話(huà)中，有些單詞是聲喻的——按推測(cè)，發(fā)音是借鑒大當(dāng)然聲音的單詞。這似乎以及任意性抵觸。不過(guò)，當(dāng)沒(méi)有共談話(huà)的單詞被比擬時(shí)，人們會(huì)開(kāi)掘它們發(fā)音是沒(méi)有共的。英語(yǔ)單詞ticktock 同等于漢字dida，buzz 同等于wengweng。在英語(yǔ)里，cockadooledoo代表公雞的喊聲，但在俄羅斯語(yǔ)里，卻是kukareku， 二者以及中文表明沒(méi)有共。根據(jù)這些看察，爾們也許講，一齊人類(lèi)談話(huà)皆是古代的，大局部動(dòng)物接際系統(tǒng)是圖標(biāo)性的。例如：蜜蜂飄動(dòng)，特殊直交地核達(dá)了它的首要問(wèn)題，由于一個(gè)直交的聯(lián)結(jié)點(diǎn)永存于旋轉(zhuǎn)的次數(shù)以及標(biāo)的以及花蜜的來(lái)源之間。 (iv)Displacement Language can be used to refer to things real or imagined, past, present, or future. When we listen to news broadcast, we know What can be spoken is not limited by time and space, while animals can merely communication about what happens here and now. The cleverest dog cannot bark to tell others how badly its parents were treated by their owner. This feature of language id due to the fact that the human br#n is specially structures for language and that the br#ns of other species are not comparable in terms of the capacities of memory and abstraction. （iv）超時(shí)空性/移位性 談話(huà)也許#涉及實(shí)真的或許者想象的、從前的、此刻的或許未來(lái)的掉失。當(dāng)爾們聞信息播送的時(shí)光，爾們顯示這個(gè)全國(guó)上遠(yuǎn)遙園地發(fā)生了甚么事。至于聊甚么，則沒(méi)有授年光以及空間的規(guī)定，而動(dòng)物卻只可接淌這里及此刻發(fā)生了甚么。連最聰慧的狗也沒(méi)有能犬喊奉告他人它的父母親被主任肆虐。談話(huà)的這個(gè)特征是由于從影象力以及新聞提與量的角度來(lái)觀，人腦是博門(mén)為談話(huà)布局的， 以及#物種腦筋是沒(méi)法比擬的究竟。 (V)Culture transmission Language is not merely genetically transmitted from generation to generation. Children pick up their mother tongue in the process of socialization. Animal communication systems are genetically transmitted. Admittedly, the capacity for language has a genetic basis, but the particular language a person acquires or learns is a cultural fact, not a biological fact. As lang uage is arbitrary and conventional , a child can only acquires his mother tongue through interacting with people around him. （v）文明傳送性 談話(huà)沒(méi)有只是是遺傳地從一代傳送給下一代。童子在他們社會(huì)化的進(jìn)程中學(xué)會(huì)了母語(yǔ)。動(dòng)物接際系統(tǒng)是遺傳傳送的。無(wú)可否定，談話(huà)的容量有一個(gè)基因本理，但一個(gè)別刻意或許學(xué)習(xí)是一個(gè)文明的究竟，而沒(méi)有是生物究竟。因?yàn)檎勗?huà)是任意的、古代的，因而一個(gè)小孩只可經(jīng)歷以及他領(lǐng)域的人們相互聽(tīng)命學(xué)習(xí)母語(yǔ)。