The sign eventually became the predominant logograph for "King" in general. In the Sumerian language, lugal is used to mean an owner (e.g. of a boat or a field) or a head (of a unit such as a family). As a cuneiform logograph (Sumerogram) LUGAL (Unicode: 𒈗, rendered in Neo Assyrian).
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Effects in a Guessing Chinese Logograph Task: An Event- Related Potential Study. Chinese Science Bulletin. 53 (3), 384–391. Some research suggest that insight problems are difficult to solve because of our mental fixation on the inappropriate aspects of the problem content.
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Defrancis, John (1984). The Chinese Language: Fact and Fantasy, p. 117. University of Hawaii Press. . In 1949, after the Chinese civil war, the logograph was officially replaced with a different graphic pejorative, ' (or tóng "child; boy servant"), with the "human radical" and the same phonetic.
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Another significant finding of this study done by Qiu and Zhang (2008), was a late positive component (LPC) in successful guessing of the logograph and then recognition of the answer at 600 and 700 ms, post- stimulus, in the parahippocampal gyrus (BA34). The data suggests that the parahippocampus is involved in searching of a correct answer by manipulating it in working memory, and integrating relationships between the base of the target logograph. The parahippocampal gyrus may reflect the formation of novel associations while solving insight problem. Another ERP study is fairly similar to the Qiu and Zhang, 2008 study, however, this study claims to have anterior cingulate cortex activation at N380, which may be responsible for the mediation of breaking the mental set.
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The Cihai is a semi-encyclopedic dictionary and enters Chinese words from many fields of knowledge, such as history, science, mathematics, philosophy, medicine, and law. Chinese lexicography dichotomizes two kinds of dictionaries: traditional (, lit. "character/logograph dictionary") for written Chinese characters and modern ' ( "word/phrase dictionary") for spoken expressions. For example, the Hanyu Da Zidian for characters and Hanyu Da Cidian for words.
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Robinson, 1997, p. 20 "Lugal" (Sumerian: 𒈗, a Sumerogram ligature of two signs: "𒃲" meaning "big" or "great" and "𒇽" meaning "man") (a Sumerian language title translated into English as either "king" or "ruler") was one of three possible titles affixed to a ruler of a Sumerian city-state. The others were "EN" and "ensi". The sign for "lugal" became the understood logograph for "king" in general.
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Barlow also experimented with sound recording. In February 1874 he presented the Royal Society with a talk On the Pneumatic Action which accompanies the Articulation of Sounds by the Human Voice, as exhibited by a Recording Instrument. He called his 'recording instrument' a Logograph. Barlow was a Fellow of the Royal Society of Edinburgh, a member of the Institution of Mechanical Engineers and the Society of Arts.
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Modern Chinese dictionaries continue to use the Kangxi radical-stroke order, both in traditional zìdiǎn (, lit. "character/logograph dictionary") for written Chinese characters and modern cídiǎn ( "word/phrase dictionary") for spoken expressions. The 214 Kangxi radicals act as a de facto standard, which may not be duplicated exactly in every Chinese dictionary, but which few dictionary compilers can afford to completely ignore. They also serve as the basis for many computer encoding systems, including Unihan.
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For example, the Chinese character 妈 (meaning "mother") is sorted as a six-stroke character under the three-stroke primary radical 女. The radical-and-stroke system is cumbersome compared to an alphabetical system in which there are a few characters, all unambiguous. The choice of which components of a logograph comprise separate radicals and which radical is primary is not clear-cut. As a result, logographic languages often supplement radical-and-stroke ordering with alphabetic sorting of a phonetic conversion of the logographs.
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Egyptian hieroglyphs, which have their origins as logograms In a written language, a logogram or logograph is a written character that represents a word or morpheme. Chinese characters (pronounced hanzi in Mandarin, kanji in Japanese, hanja in Korean and Hán tự in Vietnamese) are generally logograms, as are many hieroglyphic and cuneiform characters. The use of logograms in writing is called logography, and a writing system that is based on logograms is called a logography or logographic system. All known logographies have some phonetic component, generally based on the rebus principle.
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In Chinese terminology, the Ciyuan is a cidian ( "word/phrase dictionary") for spoken or written expressions, as opposed to a zidian (, lit. "character/logograph dictionary") for written Chinese characters. A character dictionary contains only the definition(s) and pronunciation(s) for a character in isolation, whereas a dictionary of words contains both individual characters and characters in words. Whereas a dictionary of discrete characters would have separate entries for zi (, "character") and dian (, "canon; standard"), it would not enter the compound zidian (, "dictionary"); a dictionary of words would include entries for zi, dian, and zidian.
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A logogriph published in Bower of Taste (February 9, 1828) A logogriph (not to be confused with logogram or logograph) is a form of word puzzle based on the component letters of a key word to be identified, and is derived from Greek λόγος, a word, and γρίφος, a riddle or fishing basket. It generally involves anagrams or other wordplay treatments such as addition, subtraction, omission, or substitution of a letter, and is sometimes arranged in the form of a verse giving hints to the word. The term logogriph is also used for the puzzle type in which a pair of anagrams must be deduced from synonyms (e.g. YELLOW FISH would lead to the answer AMBER BREAM).
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For example, the kanji word Tōkyō (東京) can be sorted as if it were spelled out in the Japanese characters of the hiragana syllabary as "to-u-ki-yo-u" (とうきょう), using the conventional sorting order for these characters. In addition, in Greater China, surname stroke ordering is a convention in some official documents where people's names are listed without hierarchy. The radical-and-stroke system, or some similar pattern-matching and stroke-counting method, was traditionally the only practical method for constructing dictionaries that someone could use to look up a logograph whose pronunciation was unknown. With the advent of computers, dictionary programs are now available that allow one to handwrite a character using a mouse or stylus.
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The term "" (Yue) (), Early Middle Chinese was first written using the logograph "戉" for an axe (a homophone), in oracle bone and bronze inscriptions of the late Shang dynasty ( BC), and later as "越". At that time it referred to a people or chieftain to the northwest of the Shang. In the early 8th century BC, a tribe on the middle Yangtze were called the Yangyue, a term later used for peoples further south. Between the 7th and 4th centuries BC Yue/Việt referred to the State of Yue in the lower Yangtze basin and its people. From the 3rd century BC the term was used for the non-Chinese populations of south and southwest China and northern Vietnam, with particular states or groups called Minyue, Ouyue, Luoyue (Vietnamese: Lạc Việt), etc.
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The Chinese logograph 廚 was anciently used as a loan character for chú 櫥 (with the "wood radical" 木, "cabinet") or chú 幮 ("cloth radical" 巾, "a screen used for a temporary kitchen"). The Modern Standard Chinese lexicon uses chu in many compound words, for instance, chúfáng (廚房 with 房 "room", "kitchen"), chúshī (廚師 with 師 "master", "cook; chef"), chúdāo (廚刀 with 刀 "knife", "kitchen knife"), and páochú (庖廚 with 庖 "kitchen", meaning "kitchen"). In Daoist specialized vocabulary, chu names a Kitchen-feast communal meal, and sometimes has a technical meaning of "magic", "used to designate the magical recipes through which one becomes invisible" (Maspero 1981: 290). The extensive semantic field of chu can be summarized in some key Daoist expressions: ritual banquets, communion with divinities, granaries (zang 藏, a word that also denotes the viscera), visualization of the Five Viscera (wuzang 五臟, written with the "flesh radical" ⺼), and abstention from cereals (bigu), and other food proscriptions (Mollier 2008a: 279). According to Daoist classics, when bigu "grain avoidance" techniques were successful, xingchu (行廚, Mobile Kitchens or tianchu (天廚, Celestial Kitchens) were brought in gold and jade vessels by the yunü (玉女, Jade Women) and jintong (金僮, Golden Boys), associated with the legendary Jade Emperor (Despeux 2008: 233-234).
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