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The first problematic way of considering asymmetry as an exception depends, in our opinion, on a presupposed basic symmetry of language, namely, on a sort of one-to-one principle of correspondence between words and the objects they denote 1 -which we assume was presupposed both in ancient India and in ancient Greece. In fact, these two opposed historical interpretations, in which linguistic asymmetry was either a natural or a conventional exception, at a certain point in time, actually derived from the reflections on this alleged symmetry between words and objects. Before dealing with asymmetry, we need to take a short step back and depict a remote and common background where the symmetry between words and the objects they denote constitutes a given datum. The first approach sees asymmetry as an exception to the regular correspondence between language and reality, whereas the second approach considers language itself as a conceptualization that does not faithfully represent reality, and hence, asymmetry is no longer an exception, but the rule. Our shared research aims at shedding light on two different patterns of explaining such a linguistic phenomenon. Keywords: ancient Greek speculation on language ancient Indian linguistics language as a means of knowledge linguistic asymmetry paretymologies polysemy synonymy substitution 1 Introduction: the Alleged Symmetry between Words and Objects The present joint paper focuses on the topic of asymmetry between the semantic and the phono-morphological levels of language which emerges very early on in Indian technical and speculative reflections, as it also does in pre-socratic Greek thought. In the latter case, asymmetry is no longer an exception, but the rule. The first approach sees asymmetry as an exception to the regular correspondence between language and reality, whereas the second approach considers language in itself as a conceptualisation which does not faithfully represent reality. The present paper aims at shedding light on two different patterns of tackling the mentioned problem. A well established relation between words and the objects they denote (the so-called one-to-one principle of correspondence) seems to have been presupposed for each analysis of the signification long before its earliest statement. The topic of asymmetry between the semantic and the phono-morphological levels of language emerges very early in Indian technical and speculative reflections as it also does in pre-socratic Greek thought. 100) when they invite us to understand the universe and the access to wisdom through puzzles with children playing. The paradigm of a forming κόσμος applied to the child appears to be reversed by Heraclitus (fr. A harmonious growth supposes an education fitted to what children are and can, for ἁρμονίη is produced by συμμετρία – hence the significant role of play, which allies pleasure and joy with the respect of limits et the master of rules. Childhood is a transitory state of germination reaching beyond itself and is not so much defined as a privation (of order, measure and reason) that as a promise of becoming thus involving the responsibility of adults to be fed. Abstract If presocratic fragments first seem to depreciate the child as a figure of disorder and immaturity, it’s mainly to criticize the obvious inability of some adults to act as such. 100) nous donnent à penser l’univers et l’accès à la sagesse dans des énigmes mettant en scène des enfants jouant. Le paradigme identifiant l’enfant à un κόσμος en formation se renverse quand Héraclite (fr. Une croissance harmonieuse nécessite une éducation ajustée à ce qu’est et peut l’enfant, l’ἁρμονίη étant produite par la συμμετρία : d’où l’importance du jeu, qui allie le plaisir et la joie au respect de limites et à la maîtrise de règles. L’enfance est un état transitoire de germination, tendu vers son propre dépassement, et ne se définit pas tant comme privation (d’ordre, de mesure, de raison) que comme promesse d’un devenir que l’adulte a la responsabilité de nourrir.
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Résumé Si les fragments présocratiques semblent d’abord déprécier la figure de l’enfant, associée au désordre et à l’immaturité, leur critique porte surtout sur l’incapacité manifeste de certains adultes à se comporter comme tels.