scholarly journals Ways to foster the scientific system: it’s the people, stupid!

2021 ◽  
Vol 34 (3) ◽  
pp. 273-277
Author(s):  
Marco Wedel
Keyword(s):  
Author(s):  
Светлана Александровна Калинина

Введение. Раскрывается понятие топонима как маркера географического пространства и роль топонимики в системе наук. Определяется роль топонима, входящего в структуру фразеологической единицы (ФЕ), и культурологическая ценность самого устойчивого оборота с компонентом-топонимом. Обосновывается актуальность исследования, его цель и новизна. Материал и методы. Материалом послужили топонимические фразеологизмы современного английского языка (213 единиц), исследованные посредством методов статистического и лингвокультурологического анализа. Результаты и обсуждение. В топонимических фразеологизмах вербализации подвергаются различные сегменты объективной реальности, репрезентирующие материальный и духовный мир человека. Топонимические фразеологизмы раскрывают отношение человека к окружающей его действительности, отношение к окружающим его людям и к самому себе. Они также анализируют внешние и внутренние стороны человеческой личности, акцентируя внимание на внешнем виде человека, особенностях его голоса, походки, умственного склада ума, на морально-нравственных качествах и характере человека, создавая при этом определенный позитивный или негативный образ. Заключение. Топоним является маркером национальной культуры, поскольку отражает природно-географические особенности страны, историко-культурную специфику этноса, ее населяющего; связан с менталитетом и особенностями характера нации, ее психологией и социально-бытовыми факторами. В английских ФЕ с компонентом-топонимом также находит отражение национально-культурное своеобразие жизни народа. Топонимические фразеологизмы современного английского языка распределяются по двум большим группам: ФЕ, отражающие материальный мир человека, и ФЕ, отражающие духовный мир человека. Фразеологизмы, характеризующие материальный мир человека, можно распределить по десяти подгруппам, большинство из которых соотносятся с бытом человека. Топонимические фразеологизмы, характеризующие духовный мир человека, включают шесть подгрупп, представляющие отношение человека к действительности и людям. Introduction. The concept of a toponym as a marker of the geographical space and the role of toponymy in the scientific system are revealed. The role of the toponym included as a component of the phraseological unit and the cultural value of these idioms are determined. The relevance of the research, its purpose and novelty are substantiated. Material and methods. The research material is the phraseological units of the modern English language with a toponym as a component (213 units). The methods of the study are the statistical method and the method of the linguacultural analysis. Results and discussion. Toponymic phraseological units reflect and verbalize the various segments of the objective reality including the material and spiritual world of a personality. Toponymic phraseological units reveal a person’s attitude to the reality surrounding him/her, a person’s attitude to the people near him/her and the attitude to self. They also analyze the external and internal aspects of the personality, focusing the view on the appearance of a man or woman, on his/her voice, on gait, on mental state of mind, on the moral qualities and the character of a personality. The image of a personality creating by phraseological units can be positive or negative one. Conclusion. Any toponym (especially if it belongs to the “native” culture) has a national identity. It reflects (except the historical, territorial and geographical peculiarities of the nation), the national mentality, character, and specific features of the people’s life. The English phraseological units with a toponym as a component reflect the national identity as well. These idioms are divided into two large groups: 1) those which show the material comforts of the everyday life and 2) those which tell us about the inward habits of the people. Toponymic phraseological units of the second group include six subgroups. Subgroups including the idioms reflecting the people’s attitude to the social reality and to the other people prevail.


1984 ◽  
Vol 36 (1) ◽  
pp. 100-102
Author(s):  
William Michelsen

A Regeneration of GrundtvigianismThe Vartov Book 1983Reviewed by William MichelsenThis yearbook offers a well-balanced account of Grundtvig’s influence on Danish thought right up to 1983. “Many in the 1980s are taking courage from reading Grundtvig,” writes Birgitte Grell. He is also being used to support the theology of the women’s movement as it comes into being and to emphasize the liberating element in Luther’s preaching of the gospel, where others are emphasizing Luther’s preaching of the law. Grundtvig’s concept of “ the spirit of the people” (folkelighed) is the object of two widely differing essays, one on the basis of his poem The Spirit of the People (Folkeligheden) from 1849, the other a sharp attack on Grundtvig’s thought: unless someone has the courage to mix the gold up with copper and make it legal tender he belongs in a museum. He is also called a dreamer and a foghorn. Against this the reviewer insists that Grundtvig considered it would be an illusion to embrace the whole truth about mankind in a scientific system. His influence stemmed from his ability to arouse the imagination of others and warn against dangerous chimeras, and from his realism.In his characterization of St Luke the Evangelist, Bent Noack distinguishes between the historian and the historiographer. The reviewer believes that this distinction is also illuminating for a criticism of Grundtvig as a historian. In another article, on Danish as a subject in the comprehensive school (folkeskole), we are told that the art of story-telling has been forgotten. Grundtvig had this ability. His biblical and historical stories are re-interpretations in narrative form. This is also true of his historiography.Perhaps the most interesting is Jan Lindhardt’s article on Bible-reading, written with both gravity and humour: “When Jesus says that “I am the way, the truth and the life” it is not a postmarked claim” . Why should we read the Bible? One way or another it must be because it is about He who is the way, the truth and the life. “This does not mean that one must abandon the historico-critical approach, but it must be subordinated to the purpose or it will be comical and ridiculous.” This was what Luther did, as Jan Lindhardt showed in his book Martin Luther and shows again here. It was clear to Grundtvig that the Bible was superior to its reader, also as a historical source, that is, as a source for the Mosaic-Christian view and thus the Christian faith.


2018 ◽  
Author(s):  
Martin Skladany
Keyword(s):  

Author(s):  
Michael A. Neblo ◽  
Kevin M. Esterling ◽  
David M. J. Lazer
Keyword(s):  

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