Re: The place structure of {speni} in regards to cultural neutrality

On Wed, 15 Oct 2003, Arnt Richard Johansen wrote:

> On Wed, 15 Oct 2003, Jorge Llambías wrote:
>
> > >   Definition: x1 is married to x2; x1 is a spouse of x2 under
> > >             law/custom/tradition/system/convention x3
> > >
> > > Doesn't this entail monogamy, or at least a dyadic relation?
> >
> > It doesn't entail monogamy, just like zunle does not entail that
> > x1 is the only thing to the left of x2 or that it is not to the left
> > of anything else. It would only entail monogamy if the x3 is a
> > law/custom/tradition/system/convention that only allows monogamous
> > marriages.
>
> That's right. Thanks for the nice explanation.
>
> > It is a dyadic relation, but this is not so much a matter of
> > lack of neutrality as the fact that Lojban does not deal well
> > with an open ended number of argumants. For example, {sumji}
> > could be "x1 is the sum of x2, x3, x4, ..." but it is defined
> > with three places only.
> >
> > To say that a group of people are mutually married, we can
> > use {spesi'u}, but I'm not sure how we can get a place structure
> > like "x1, x2, x3, x4 ... are in a marriage together".
>
> We could have a "married" predicate in which the first argument is a
> group, which says that all the members of the group are married together.
> Similar to the thing they did for {casnu}.



pada speni pade .iju pada speni na'ebo de ji'a


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fear.



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