My closest language | Arab Jerusalem

Linguists usually talk about what they call an idiosyncrasy, that is, to designate personal idiosyncrasies, personal or subjective aspects of common language. When we all speak, we use language that is common and common property among human beings. They acquire it naturally just as they acquire other skills such as walking, eating and laughing. However, this human queen is achieved between a human group in the form of major natural languages ​​such as Arabic, English or German, or in small groups in the form of Tunisian, Lebanese, Syrian and dialects. Other Arabic languages, they can be divided into smaller or languages. When the individual speaker makes his native dialect or the language of his linguistic group, he does them with a special performance: with his rough or melodic voice, his distinctive accent and his own tone, he may exaggerate, soften, whisper or tilt more than the normal or regular way. To a lesser extent, this is similar to performance linguistics in human fingerprints.
However, the different performance of the text from one person to another is not considered in the contents of the words and their interpretation, as long as the tone of the message refers to an emotion that supports the content that the speaker wants to translate from speaker to speaker. When I say I scream (stranger to my face), screaming supports the creative power he utters, the emotion here and the way I say it is useful for linguistic work that aims to send and connect the message to where I want it. In this context, the French linguist Emily Bonwenst considered enlightenment to be “the operation of language through a single application event”. He says ச்சா The speaker is one of the pillars of the event, personal use. Without him, pronunciation would not result in language, because it is an important factor and a necessary condition in the process of expression. Panvenist argues that the tongue before speaking, i.e., before the speaker intervenes in the event, is nothing more than the possibility of personal use; However, after the speaker intervenes in the speech and creates this verbal event that he calls phonology, the tongue creates a record with speech patterns emanating from a speaker. Based on this text, language cannot be achieved without the intervention of individuals and can not be taken from the stage of latent abilities to the achievement powers that tongues can attain.
Giving words a subjective dimension, or words that are living parts of words, these words are unique only in a particular context. When I was a baker, dozens of people came to me every day to buy bread, and they would address me in similar phrases as “I want two Italian loaves” or “I want two French loaves”. While the demands are the same, there is a special and perhaps closer deal with the types of camels that are told by the people playing in the variety available in tone, kindness, or intensity and suits and other forms that come with this stereotype. The discourse process operates artificially and verbally on the available genres, and the diverse social and cultural relationships allow the verbal process to be updated a lot from subjective or individual, which does not make me a machine that responds to a machine, but a man interacts with a man despite the similarity of the phrases used in the request. If an employee in a cafe says he or she is responding to robot men or robot women all day long, he or she will say the same boring cut that, without any sense, can withstand the long hours he endures while working. Cafes frequented by humans.
Intimacy is often called a deep psychological relationship between two or more people, and it usually develops between friends or loved ones. However, what is forgotten among people who reach this intimate level is that language is very much a factor in this feeling. Language is at its closest when we are in the discourse of openness and expression or when we call it the popular phrase “loose”. Language cannot be intimate, “loose” or an oasis, except for the people you describe to yourself, and your soul communicates with him without intermediaries. This is true, but what would you think if I told you that language has close relationships and that this expression is one of its forms?

Intimacy is often called a deep psychological relationship between two or more people, and it usually develops between friends or loved ones. However, what is forgotten among people who reach this intimate level is that language is very much a factor in this feeling.

In the first instances of normal daily transactions, we do not want to surprise the reader when we say that there is little or no linguistic intimacy, because all kinds of intimacy are established by two actions, the act of separating from the general or extended act, and the act of communicating with close, personal or isolated persons. There are many elements that make you and yourself in a close relationship with language; To start your journey with intimate language, it is enough to use the first person pronoun or verb to believe (I think). In the game of pronouns, for example, there is a lot of decision to approximate and exclude, so the closest pronouns are discourse pronouns, the self (I) and the address (you) who speak and the exclusion of the absent (he).
The accent of the spine does not refer to a person who is not always present, but rather to one who has no power, compulsion, or even love. In the old forms of communication, he addressed the big issue by accepting the nickname of retreat: (Prince, may God sacrifice me, expert in intelligent matters). The shift from the use of the backbone adjective in old power texts to the use of the collective balance adjective (Mr. President, we have come to you because the paths are closed) is a shift in the awareness of power that you want to create even if the conversation leads to a broken neck and give it to the conversation. Linguistic intimacy is the intimacy that brings what is not in a speech to eternity. In the past I have tried to stay away from someone who has frightened her, it has increased fearlessness, so I called it a form of retaliatory intimacy in discourse as a form of breaking the gap.
Lovers in our language today will no longer miss their women in speech. The one who is not in yesterday’s speech (mainly poetry) is one of the topics in the speech, by keeping the relative away from his fears. We can exclude those we love from our conscience because we fear something against Him or we cannot see Him as an authority. Listen to a beautiful proverb that speaks of his alienation by using the pronoun of the spine, he says: (Also, we * walk around the country like prisoners of the enemy in slavery). Then you make intimate pronouns at home and then break them down: intimacy develops by using the speaker’s pronoun (I walk), which is the opposite of the conscience of the flow of the spine (she walks). Had it not been for the alienation in the interpretation based on the difference between (me) (and others), the plural pronunciation (we walk) would have formed intimacy together. The walking movement is a double movement that does not create the intimacy of lovers. Every walk, action and heart in the country is different. However, intimacy is made up of the plural of the pronoun (as we are), but it is an imaginary plural, so metaphor is the assumption of an inclusive case.
We return to our coffee shop, which is not often visited by robots, and the staff begins to tell you the familiarity of the language in it: Familiar coffee? You say: Yes, please. You sit in the corner you know, you feel new to this new hotel, you know each other well, the relationships are close, even if all the talk is normal. Before intimacy is an intimacy and welcoming habit, this is a proverb that may seem hostile to you, but it seems to have been told only to you. (Coffee of habit) You will understand this as your chosen coffee, and the habit of welcoming the visitor each day as his love increases will be understood.

Professor of Linguistics at the University of Tunisia