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Cet article porte sur les propriétés sémantiques et syntaxiques des néologismes déverbaux en -age en français contemporain. À partir de l’analyse d’un échantillon de 139 néologismes et de leurs bases verbales, selon le type de procès décrit, l’aspect lexical, la structure argumentale et la grille thématique, l’étude montre que la suffixation en -age produit essentiellement des noms de procès similaires à ceux décrits par leur base. L’hypothèse est formulée que les décalages aspectuels observés dans le lexique entre verbes et nominalisations en -age sont dus au processus de lexicalisation, et non à la construction morphologique. S’agissant de la sélection des bases, contrairement à ce qui est parfois défendu pour les noms lexicalisés, aucune prédilection pour les verbes transitifs n’apparaît, et la classe aspectuelle la plus représentée est celle des activités. Par ailleurs, la polysémie des néologismes en -age relève principalement du type ‘action’ / ‘résultat’, et certains éléments laissent penser qu’elle résulte d’une figure métonymique, et non de la dérivation. Enfin, il apparaît que la formation de noms en -age dans le discours peut être diversement motivée, et que de nombreux néologismes sont créés en surabondance lexicale.
This article develops an account of some of the central features involved on the human side in adopting a richly accepting orientation towards God's love. It then builds a conceptual and empirical argument for the conclusion that accepting God's love can enhance a person's mental health and can indirectly enable a person to cultivate or maintain moral virtues – whether or not God exists. Importantly, the article contends that these transformative benefits are available to both believers and agnostics, and an original secondary data analysis is offered to support this conclusion in the case of agnostics. The article explains how this transformative value of accepting God's love may serve as the basis for a novel pragmatic argument for theistic religious commitment.
As Ngāi Tahu (southern Maori), we take issue with widespread reference in scholarly publication to Polynesian voyagers reaching the Antarctic, an idea that originated in the translation of Rarotongan traditions in the nineteenth century. Analysis of those indicates that they contain no plausible reference to Antarctic seafaring. Southern Māori interests have extended into the Subantarctic Islands for 800 years but there is no reference to Antarctica in our historical traditions. Our archaeology and history document a southern boundary to Māori occupation at Port Ross (Auckland Islands), despite habitable islands existing further south. We think it is very unlikely that Māori or other Polynesian voyaging reached the Antarctic.