Search results
Results from the WOW.Com Content Network
[n 1] A metonym is a figure of speech used in rhetoric in which a thing or concept is not called by its own name, but by the name of something intimately associated with that thing or concept. For instance, "Westminster", a borough of London in the United Kingdom, could be used as a metonym for the country's government.
Metonymy and related figures of speech are common in everyday speech and writing. Synecdoche and metalepsis are considered specific types of metonymy. Polysemy, the capacity for a word or phrase to have multiple meanings, sometimes results from relations of metonymy. Both metonymy and metaphor involve the substitution of one term for another. [6]
The couple metaphor-metonymy had a prominent role in the renewal of the field of rhetoric in the 1960s. In his 1956 essay, "The Metaphoric and Metonymic Poles", Roman Jakobson describes the couple as representing the possibilities of linguistic selection (metaphor) and combination (metonymy); Jakobson's work became important for such French ...
(For example: Claim 1: Bob is a person. Therefore, Claim 3: Bob is mortal. The assumption (unstated Claim 2) is that People are mortal). In Aristotelian rhetoric, an enthymeme is known as a "rhetorical syllogism": it mirrors the form of a syllogism, but it is based on opinion rather than fact.
[1] New Testament authors also quote from other sources. The synoptic gospels have Jesus quoting from or alluding to deutero-canonical works several times, such as the Wisdom of the Son of Sirach. Paul makes three quotations from classical poets. The Epistle of Jude quotes the pseudepigraphal Book of Enoch (1 Enoch 1:9) and the Assumption of Moses.
In this broader sense, antithesis, hyperbole, metonymy and simile would all be considered types of metaphor. Aristotle used both this sense and the regular, current sense above. [1] With metaphor, unlike analogy, specific interpretations are not given explicitly.
In the King James Version of the Bible, the text reads: And they straightway left their nets, and followed him. The World English Bible translates the passage as: They immediately left their nets and followed him. For a collection of other versions see Biblehub Matthew 4:20.
Jesus speaks here, as in the preceding and following verses, more of a division in men’s personal response to him." [3] The text of Matthew's Gospel in the Book of Kells alters gladium, the Vulgate translation of makhairan 'sword", to gaudium, 'joy', resulting in a reading of "I came not [only] to bring peace, but [also] joy". [4]