scholarly journals THE SOUL AND SRITIT OF A MAN IN THE POLISH NAIVE PICTURE OF THE WORLD

2021 ◽  
Vol 31 (5) ◽  
pp. 954-962
Author(s):  
N.V. Deeva
Keyword(s):  
Human Body ◽  
The Other ◽  
National Consciousness ◽  
Folk Beliefs ◽  
The People ◽  
The World ◽  
Polish Culture ◽  
The One ◽  
Source Of Information ◽  
Living Creature

The study of naive perceptions of certain fragments of reality helps to identify the specifics of the national consciousness of the people who speak a particular language. The article deals with a systematic description of naive ideas about the soul and spirit (as similar concepts) fixed in the Polish picture of the world. Contemporary ideas about the soul and spirit in the Polish picture of the world are formed under the influence of pagan folk beliefs (the soul as a transparent, thin matter filling the human body), scientific views on the world (the soul as a combination of psychological, intellectual, emotional features of a person), as well as religious views (the soul as an intangible, immortal foundation in a man, reviving his body and leaving him at the time of a death). Soul and spirit are conceptualized as essences inextricably linked with the human body. Conceptual metaphor allows to concretize, to give conditional visibility to such abstractions as “soul” and “spirit”. In the Polish naive picture of the world the soul / spirit is endowed with signs of a living creature (including a person), plants, artifacts such as paper, fabric, book. The metaphor of space allows to imagine the soul as a kind of receptacle, which has a bottom and is characterized by signs of depth and breadth, fullness or emptiness. The metaphors of the characterizing type focus on significant for representatives of Polish culture signs of the soul, such as purity, kindness, strength, etc. The concepts “soul” and “spirit” being significant for Polish lingvoculture have multiple representations in the language through words, as well as free and stable combinations that are metaphorical in nature. The soul in the Polish naive picture of the world, on the one hand, is a source of life in a person, on the other hand, is the source of information about him, as well as his internal regulator and some value.

Marriage Data as Indicators of Urban Prosperity

Urban History ◽  
1978 ◽  
Vol 5 ◽  
pp. 68-73 ◽  
Author(s):  
Graham Brown
Keyword(s):  
Annual Report ◽  
Money Market ◽  
The Other ◽  
Close Connection ◽  
Registrar General ◽  
The People ◽  
The World ◽  
Great Body ◽  
External Causes ◽  
The One

‘The number of marriages in a nation perhaps fluctuates independently of external causes, but it is a fair deduction from the facts, that the Marriage Returns in England point out periods of prosperity little less distinctly than the funds measure the hopes and fears of the money market. If the one is the barometer of credit, the other is the barometer of prosperity, present in part, but future, expected, anticipated, in still greater part.’ This view was expressed by George Graham, the Registrar-General, in his 8th Annual Report for 1845, published in 1848. He argued that the fluctuatiòns in the marriages of a country expressed the views which the great body of the people took of their prospects in the world and noted that the fluctuation could be clearly seen in the towns even when the variations of the annual marriage totals were not considerable in the kingdom as a whole. D. V. Glass, in his study of marriage frequency and economic fluctuations also found that ‘the whole period, 1856 to 1932, showed a close connection between marriage and prosperity’.

scholarly journals LEXIS AND PHRASEOLOGY, VERBALIZING CONCEPTS OF WOMAN AND GIRL IN A.B. KAITUKOV’S WORKS

2020 ◽  
Author(s):  
Р.Г. ЦОПАНОВА
Keyword(s):  
Mental Content ◽  
Literary Text ◽  
The Other ◽  
Contextual Analysis ◽  
The People ◽  
The World ◽  
The One ◽  
The Individual ◽  
Linguistic Units ◽  
First Time

Целью данного исследования является определение ментального содержания лексики и фразеологии, вербализующей концепты женщина (сылгоймаг) и девушка (чызг) в произведениях осетинского писателя А.Б. Кайтукова. Научная новизна связана с тем, что впервые на языковом материале произведений А. Кайтукова выявлено ментальное содержание указанных концептов. Актуальность данного исследования в том, что, благодаря описанию языкового содержания концептов женщина (сылгоймаг) и девушка (чызг), читатель, с одной стороны, вводится в мир национальной лингвокультуры, содержащей информацию о менталитете народа, с другой стороны – дается характеристика индивидуальных особенностей языка писателя. В работе использованы следующие методы исследования: семантико-стилистический, методы концептуального и контекстуального анализа языковых единиц в художественном тексте. Поставлены следующие задачи: определить номинативную плотность концептов женщина и девушка; раскрыть ментальное содержание лексики и фразеологии, вербализующей названные концепты; указать когнитивные признаки исследуемых концептов; охарактеризовать лексику и фразеологию, объективирующие названные концепты как средство создания идиостиля писателя. В результате работы дана характеристика концептов женщина и девушка в произведениях А. Кайтукова в аспекте лингвокультуры и в рамках идиостиля писателя. The purpose of this study is to determine the mental contents of the vocabulary and phraseology that verbalize the concepts of woman (sylgoymag) and girl (chyzg) in the works of the Ossetian writer A. B. Kaitukov. The scientific novelty is connected with the fact that for the first time the mental content of these concepts will be revealed on the language material of A. Kaitukov's works. The relevance of this study is that due to the description of the linguistic content of the concepts woman (sylgoimag) and girl (chyzg), the reader, on the one hand, is introduced into the world of national linguoculture, containing information about the mentality of the people, on the other hand, a characteristic of the individual features of the writer’s language is given. The following research methods were used in the work: semantic and stylistic, methods of conceptual and contextual analysis of linguistic units in a literary text. The following tasks were set: to determine the nominative density of the concepts woman and girl; to reveal the mental content of lexis and phraseology, verbalizing the named concepts; indicate the cognitive features of the studied concepts; to characterize the vocabulary and phraseology that objectify the named concepts as a means of creating the idiostyle of the writer. As a result of the work, a description of the concepts of a woman and a girl in the works of A. Kaitukov is given in the aspect of linguoculture and within the framework of the writer's idiostyle.

Guilford Muniment Room LM 1066 / 1–10. Mid-summer Quarter Sessions at Guilford. 1736

1992 ◽  
Vol 43 ◽  
pp. 283-317
Keyword(s):  
Human Nature ◽  
The Other ◽  
Political Union ◽  
The People ◽  
Administration Of Justice ◽  
The World ◽  
The Mean ◽  
The One ◽  
Better Than

We are met here on the solemn Occasion of putting those Laws into Execution wch relate to the Preservation of the Peace; & as the Necessity of Government flows from the Corruption of Human Nature so the thought the Glory and Honour of it consist in the regular Administration of Justice, & as without it the one Societys cannot be upheld, so without the other all communitys would be little better than well modell'd combinations to oppress, cheat & ruin the weaker & submitting part of mankind. Not but that the advantages of a political union are so inconsiderable, yt it may be doubted whether Tyranny it self tho never so unlimited, never so grievous, be not rather to be chosen than a wild & corrupt state of anarchy. This state exposes men to the frauds & violence of their neighbours & the extravagant Caprices of the People, the other Subjects whole Nations to the mad Frolicks, & brutal Passions of a Flatter'd & [2] an abus'd Tyrant. Both Extreams are very dreadful & as much to be deprecated as the raging pestilence or any Common calamity; while the mean between them from wch they Both so far deviate, is a Copy well drawn from ye great & not to be equalled Original of God's Government of the World. Whose only End is to promote the Happiness of His Creatures; as the Peace, Safety & publick Good of the People ought to be no less ye aim of all Rulers than it is the Reason Why Government was first instituted.

scholarly journals BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

2021 ◽  
pp. 159-167
Author(s):  
Игорь Георгиевич Петров
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
The Other ◽  
The People ◽  
The World ◽  
Other World ◽  
Methodological Principles ◽  
The One ◽  
Ceremonial Life ◽  
Religious Nature

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

scholarly journals Patriarch Ephrem: A late medieval saintly cult

2006 ◽  
pp. 111-125 ◽  
Author(s):  
Danica Popovic
Keyword(s):  
Literary Work ◽  
The Other ◽  
Late Medieval ◽  
The Balkans ◽  
Spiritual Authority ◽  
The World ◽  
Monastic Life ◽  
The Times ◽  
The One ◽  
Source Of Information

Patriarch Ephrem, monk and hermit, writer and saint, Bulgarian-born but twice the leader of the Serbian Church (1375-78 and 1389-92), is an outstanding figure of the late medieval Balkans. His "life and works" are discussed here in the light of hagiological texts and the information provided by various types of sources with the view to drawing some historically relevant conclusions. The main source of information about Ephrem's life and activity are the eulogies, Life and service composed by bishop Mark, his disciple and loyal follower for twenty-three years. Making use of hagiographical topica combined with plentiful data of undoubted documentary value, he relates the story of Ephrem's life through all of its major stages: from his birth and youth to his withdrawal from the world and taking of a monk's habit. Of formative influence were his years on the Holy Mount Athos, where he experienced different styles of monastic life, coenobitic, as well as solitary, which he practiced in the well-known hermitages in the heights of Athos. The further course of Ephrem's life was decided by the turbulent developments in the Balkans brought about by the Ottoman conquests. In that sense, his biography, full of forced and voluntary resettlements, is a true expression of the spirit of the times. Forced to flee Mount Athos, Ephrem made a short stay in Bulgaria and then, about 1347, came to Serbia, where he spent the rest of his life. An eminent representative of the monastic elite and under the aegis of the Serbian patriarch, he spent ten years in a hesychastria of the Monastery of Decani. For reasons of security, he then moved to a cave hermitage founded specially for him in the vicinity of the Patriarchate of Pec. It was in that cell, where he lived for twenty years powerfully influencing the monastic environment, that his literary work profoundly marked by hesychast thought and eschatology, was created. Ephrem twice accepted the office of patriarch in the extremely complex, even dramatic, political and social circumstances created by the conflict between the patriarchates of Serbia and Constantinople, on the one hand, and rivalries between local lords, on the other. There is a difference of interpretation as to his role as the holder of patriarchal office. The latest findings appear to suggest that Ephrem, as an exponent of Mount Athos, loyal to the Patriarchate of Constantinople and close to Vuk Brankovic, was unacceptable to the Lazarevic dynasty who emerged victorious in the power straggles in Serbia. Their victory was crowned with the creation of the cult of the holy prince Lazar, a Kosovo martyr. Although a supporter of the defeated side, patriarch Ephrem, as an unquestionable spiritual authority and very deserving personage, was included among the saints shortly after his death. His cult, however, had never been made complete. He was given a Life and service, but the attempted elevation of his body, i.e. creation of the cult of his relics, was thwarted. The reasons, political in nature, were given in the form of a coded hagiographical message in his Life composed by bishop Mark, an active protagonist in all the events. .

scholarly journals The diversity of religious life in Ukraine

2008 ◽  
pp. 12-23
Author(s):  
Anatolii M. Kolodnyi
Keyword(s):  
Presidential Election ◽  
Religious Life ◽  
Russian Empire ◽  
National Consciousness ◽  
Pope John Paul Ii ◽  
National Interests ◽  
The People ◽  
The World ◽  
Democratic Revolution ◽  
The One

Ukraine is one of the largest countries in Europe. For three and a half centuries it was part of the colonial Russian Empire. Any manifestations of the independent national consciousness of Ukrainians were severely challenged by its imperial and later by the communist authorities. Russia's current imperial policy on Chechnya, in fact, is somewhat reminiscent of its past policy towards Ukraine. But in our territory, she was more sophisticated, sneaky and devious. That is why the world knew little about us until recently. And now he knows little. Ukraine was "glorified" except for Chornobyl, and then they learned about it after hearing the names of the Klitschko brothers and singer Ruslana, and the arrival of Pope John Paul II. In November 2004 - January 2005, Ukraine, with its national-democratic revolution, called the Orange, presented the world with an example of real democracy. Dissatisfied with their poverty, lawlessness, falsification of the consequences of the presidential election, neglect of national interests, the people peacefully went to power. However, his hopes were not fulfilled. The subsequent betrayal of the Maidan's aspirations and the actual transfer of power to the regions by Yushchenko also "glorified" Ukraine. Therefore, the "Maidan Undertaker" is not Yulia Tymoshenko, who has clearly defined the ways of the Ukrainian breakthrough, but the one who prevents it from realizing it, to establish Ukraine as a strong sovereign country.

scholarly journals Apocalyptic motifs in light of the poetics of horror (based on the prose of A. V. Ivanov)

2020 ◽  
pp. 156-167
Author(s):  
Daria Leonidovna Kulikova
Keyword(s):  
Popular Culture ◽  
Popular Literature ◽  
The Other ◽  
Ethical Criticism ◽  
Other Hand ◽  
The People ◽  
The World ◽  
Horror Literature ◽  
The One ◽  
Biblical Symbolism

The goal of this article consists in analysis of the novels of A.V. Ivanov “Community” and “Tobol” from the perspective of using the images of the Apocalypse. Examples of referring to apocalyptic symbolism in the prose A. V. Ivanov are demonstrated. Multiple examples of interpretation of Biblical symbolism of the Apocalypse are featured in popular culture; A. V. Ivanov uses the experience of such interpretations with regard to the genre of horror novel. The article considers the examples of realization of apocalyptic motifs, and their role in the works of A. V. Ivanov, namely motif of the end of the world and related cataclysms (including the phenomena of monsters and demons of the End of Time), spiritual apocalypse, and rise of the dead. The scientific novelty consists in the analysis of the aforementioned imagery as technique of horror literature. It is proven that Ivanov refers to the images of the Apocalypse through the prism of popular culture, as well as resorts to the original strategy of interpretation of the materials, where the images of the End of Time serve as the language of consciousness of the heroes as the people of their era. The conclusion is made that apocalyptic symbolism, on the one hand manifests as the marker of horror in the genre of popular literature, while on the other hand is used by the for articulation of ethical criticism of modernity.

TheArgonautica of Valerius Flaccus.

1929 ◽  
Vol 23 (3-4) ◽  
pp. 129-137 ◽  
Author(s):  
Ronald Syme
Keyword(s):  
The Other ◽  
Clear Indication ◽  
The Third ◽  
The World ◽  
Valerius Flaccus ◽  
Silius Italicus ◽  
The One ◽  
Source Of Information

The Flavian writers of epic verse took their business seriously enough and seldom permitted themselves anything that might pass for an allusion to contemporary events: so much so that only an ingenuity that runs a risk of being perverse can wrest from them much more than what they have themselves chosen to say in their dedications or invocations. Where the man survived to complete and edit his work, such a dedication, the last thing to be written, more or less bears on its face the date of publication. The proem of the Thebaïs of Statius and the ‘Flavian Panegyric,’ which Silius Italicus inserted in the third book of his Punica thus reveal, to within a year, when the whole of the one and a portion of the other were given to the world, viz. in 91–2 and in 92–3 respectively. With an unfinished work the case is different; indeed, the very presence of that panegyric might sufficeto prove that though Silius had reached the end, in a fashion, when he finished his seventeenth book, he did not truly complete his poem or himself publish it as a whole. In order to determine at what date he got as far with his poem as he ever did, some other source of information is therefore desirable. Similarly with the Argonautica. Valerius Flaccus does not appear to have composed any more than the eight books that have come down to us, nor is he known to have published any part of them save, if at all, by recitation. It is for this reason that the proem, with its invocation of Vespasian, to all appearance as still living, has always been taken to be, not a later insertion, but an integral part of the first book, and thus a clear indication of the date at which Valerius began his task.

TWO WORLDS – TWO INTEGRATIONS: THE SPECIFICITY OF CONNECTION OF CIVILIZATIONS WITH ISLAMOPHOBIA

2019 ◽  
pp. 261-271
Author(s):  
D.А. BRUSILOVSKIY ◽  
I.I. ESIPOV
Keyword(s):  
Historical Perspective ◽  
The Other ◽  
Ethnic Identification ◽  
Western World ◽  
The People ◽  
The World ◽  
Cultural Racism ◽  
New Form ◽  
The One ◽  
Distorted Form

The article explores the geostrategic, geoeconomic and geophilosophical aspects of Islamophobia in the context of integration. They distinguish and reveal 12 ways of thinking in relation to Islamophobia: 1) Islamophobia as a form of racism in the world historical perspective 2) Islamophobia as a form of cultural racism 3) Islamophobia as a form of confrontation between East and West 4) Islamophobia as a form of globalophobia 5) Islamophobia as a form of intolerance and stigmatization 6) Islamophobia, on the one hand, is a form of protest of the Eastern world representatives against the insults of the feelings of Muslim believers in Europe, and on the other, the result of an encroachment not only on the freedom of action of the people of the Western world, but also on their freedom of thought 7) Islamophobia as a distorted form of knowledge of the East among Europeans and their lack of orientalism 8) Islamophobia as a form of epistemological racism 9) Islamophobia as a form of national or ethnic identification 10) Islamophobia as a form of immigrant phobia 11) Islamophobia as a form of migrant phobia 12) Islamophobia, on the one hand, is a new form of racism in Europe, and on the other, a form of neo-racism in relation to the peoples of Eastern civilization.

scholarly journals Implementasi Hukum Islam di Indonesia dalam Perspektif Siyasah Syar’iyah

Hukum Islam ◽  
2019 ◽  
Vol 19 (1) ◽  
pp. 81
Author(s):  
Maswir Maswir
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Islamic State ◽  
Other Hand ◽  
The People ◽  
The World ◽  
The One

AbstractIslamic law is an inseparable part of Islamic teachings, Islamic law is the solution in all life. Because of all the rules that come from God, the purpose is for the benefit of all the people of Russia. However, in its implementation there are still many problems that arise because of the application of Islamic law itself cannot be applied as a whole. Meanwhile, Muslims are scattered in various parts of the world that are not all in the form of an Islamic state. Of course this raises a big problem, because on the one hand of Islam commands that Muslims implement Islamic law in kaphah, on the other hand there are Islamic teachings that cannot be implemented without the involvement of state institutions.AbstrakHukum Islam merupakan bagian yang tak terpisahkan dari ajaran Islam, Hukum Islam merupakan solusi dalam segala kehidupan. Dikarenakan segala aturan yang berasal dari Allah swt tujuannya adalah untuk kemaslahatan seluruh umat amnusia. Akan tetapi dalam implementasinya masih banyak menimbulkan persoalan disebakan penerapan hukum Islam itu sendiri belum bisa diterapkan secara menyeluruh. Sementara itu, umat Islam tersebar di berbagai penjuru dunia yang tidak semua dalam bentuk negara Islam. Tentu saja hal ini menimbulkan persoalan besar, karena pada satu sisi Islam memerintahkan agar umat Islam melaksanakan syariat Islam secara kâffah, di sisi lain ada ajaran-ajaran Islam yang tidak dapat dilaksanakan tanpa keterlibatan institusi negara.

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