p. 1−23
25223879
Vol.8/No.2
p. 24−37
25223879
Vol.8/No.2
p. 38−49
25223879
Vol.8/No.2
p. 50−58
25223879
Vol.8/No.2
p. 59−75
25223879
Vol.8/No.2
p. 76−100
25223879
Vol.8/No.2
p. 101−114
25223879
Vol.8/No.2
p. 115−132
25223879
Vol.8/No.2
We often do not mean what we say but we imply another meaning in our discourse .
The apparent meaning . which does not indicate the nature of its posithon on what we say, is called the (literal) meaning and the other meaning that we imply is the meaning the concept of deliberative concepts, which is the implied entail .
The discourse (speaker and context) represents a duality (the said ,and the setting ).
Which is obtained through the sender and the recipient of communication , and this indicates that the Arab scholars among the commentators were aware for this old dimension in his new lesson in his proposition Because Arab scholars have focused their studies on an understanding of the structures that it has connotations ,either direct (literal)or indirect (implicit) inherent to it, which is tge mode of communication between language uses The research has been divided into two sections .
The first one : the dialogical impetus of the now s according to the commentators .
The second one : the dialogic entreatment of the creation according to commentators]]>
p. 133−142
25223879
Vol.8/No.2
p. 143−165
25223879
Vol.8/No.2
p. 166−178
25223879
Vol.8/No.2
p. 179−200
25223879
Vol.8/No.2
p. 201−228
25223879
Vol.8/No.2
p. 229−236
25223879
Vol.8/No.2
p. 237−257
25223879
Vol.8/No.2
p. 258−271
25223879
Vol.8/No.2
p. 272−292
25223879
Vol.8/No.2
p. 293−307
25223879
Vol.8/No.2
p. −
25223879
Vol.8/No.2