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1 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics Liturgical.

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Presentation on theme: "1 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics Liturgical."— Presentation transcript:

1 1 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Liturgical linguistics: The syntax of communicating with the super-human agent in Judaism Tamás Bíró Budapest, Hungary birot@nytud.hu, biro.tamas@hebraisztika.hu, birot@let.rug.nl, http://www.let.rug.nl/~birot

2 2 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion

3 3 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion

4 4 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Prayer as communication (1) A line in the Cognitive Science of Religion: –Religious phenomena are related to their non-religious counterparts –But also involving super-human agents (SHA) Methodology: –Make also use of the methodology describing their non-religious counterparts

5 5 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Prayer as communication (2) Prayer: –Communication with super-human agents (SHA) –Hence: employ results and models from linguistics Compare to McCauley and Lawson (2000)’s model of rituals: SHA

6 6 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Prayer as communication (3) I claim that prayer is: –A form of language / communication –Organized along the (cognitive, mental and social) principles used by language in general –Has an overall structure known from language –Can be analysed using linguistic methodology … otherwise, it could not be evolutionarily stable NB: for McCauley and Lawson (2000) prayer is not a ritual.

7 7 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion

8 8 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Constituents in syntax (1) Similar distribution  same category: I loved that girl. John loved that girl. I kissedthat girl. Movement: I loved that girl. That girl I loved.

9 9 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Constituents in syntax (2) Heads and complements S NPVP VNP Ilovedthat girl JohnkissedMarry subject object

10 10 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Constituents in syntax (3) Movement S NP S NPVP VNP that girl Iloved [trace]

11 11 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion

12 12 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Structure of Jewish liturgy (1) Weekday: Shacharit Pesukei de-zimra ShmaAmidaAleinu Mincha Ashrei ---AmidaAleinu Maariv Ve-hu rachum ShmaAmidaAleinu Shabbat: Maariv Kabbalat shabbat ShmaAmidaAleinu Mincha Ashrei, U-va le-Cion TorahAmidaAleinu Kiddush levanah Psalm,blessing,elseAleinu

13 13 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Structure of Jewish liturgy (2) Four basic constituents: Introduction: psalms, poems, etc. Shma / nothing / Torah reading  lectio? Amida (+ repetition) + Sometimes additional stuff: Hallel, Torah reading, Musaf, etc. Closing section (always including Aleinu)

14 14 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Structure of Jewish liturgy (3) Proposed structure:

15 15 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Structure of Jewish liturgy (4) Head and complement: –Head (Verb): Amida –Complements (NP): Lectio (Shma, Torah reading, empty), Introduction, Closing section How to interpret this? In story grammars (Rubin, 1997) : –Head (NP): episode, action –Complement (VP): setting

16 16 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Structure of Jewish liturgy (5) Complements: –In story grammars: setting –In Jewish liturgy: Lectio, Intro, Closing section –Context: elaboration, religio-social context, religio-historical context Head: –In story grammars: episode, actions –In Jewish liturgy: Amida (a series of blessings) –Speech act performed in J. liturgy is blessing!

17 17 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion

18 18 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Blessings (1) Prayer, as the Temple service in the heart (Avoda ba-lev: Jer. Talmud Berachot 29ab, Bab. Talmud Taanit 2a) Temple sacrifice: feeding the SHA –Reversed parent-child relationship –Reversed agent-benefactor structure What means blessing God??

19 19 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Blessings (2) X blesses Y: –X helps Y, but beyond the human capacity of X Blessing is helping, –but involving superhuman agency Blessing: –1 st phase: the old Isaac blesses Jacob (SH-instr.) –2 nd phase: God blesses Abraham (SH-agent) –3 rd phase: David blesses God (SH-beneficient)

20 20 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Blessings (3) Prayer, as the Temple service in the heart –Sacrifice = feeding (physical act) –Blessing as prayer = helping (speech act) –Both: reversed agent-benefactor structure Agent = human agent Benefactor = superhuman agent

21 21 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Blessings (4) In short: –Amida / blessings: the core of the prayer, a speech act: Action = a special form of helping Agent = human Benefactor = God Instrument = speech –As in story grammars: action becomes head –Hence: Amida must be the head in liturgy + complements (context, setting,…)

22 22 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Overview Prayer as communication with SHA Constituents in syntax Structure of Jewish liturgy – a generative linguistic approach Blessings – why? Conclusion, to do’s

23 23 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Conclusion Structuralist analysis of Jewish liturgy Parallels with natural language syntax –In methodology –In results –Hence: in underlying cognitive structures? Where does this leads us?

24 24 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl To do’s Theory –Tests to identify constituents –Relationship between constituents Practice –Details of the structure of the Jewish liturgy Apply to the liturgy of different religions What is universal, where are differences? How can these observations be explained using general cognitive principles?

25 25 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl “I hope I won’t remember this one tomorrow.” (Anonymous)

26 26 / 26 Origins of Religion, Cognition and Culture Aarhus, January 5, 2006 Tamás Bíró: Liturgical linguistics birot@nytud.hu, birot@let.rug.nl Thank you for your attention! Tamás Bíró http://www.let.rug.nl/~birot

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