Paremiological representation of concept “Word” (in the English, Russian and Uzbek Languages)

The aim of this article is to study the national-cultural specifics of the concept Word and peculiarities of its verbalization on the material of paremiological units of the English, Russian and Uzbek languages. The scientific novelty of the research is determined by the identification of the specific features of the verbalization of the image-bearing and evaluative components of the concept Word in the languages under consideration. The image-bearing component of the concept Word in each language is represented by metaphorical nominations, which, according to the way of reflecting cognitive thinking, are subdivided into objective, natural, ornithological and anthropomorphic. The evaluative component of the concept Word is characterized by the accentuation of evaluative component, which expressing cognitive-conceptual signs of a positive and negative character, forms the conceptual space of axiological dominants, a set of which forms a certain conceptosphere topical for a particular culture and gives opportunity of revealing the national identity of each linguoculture under consideration. As a result of the comparative and cross-cultural analysis of cognitive-conceptual features identified at the level of proverbial units, universal and national-specific features of the verbalization of the concept Word were determined. National and cultural specifics of the concept Word is determined by the peculiarities of the national perception of this concept by the representatives of the studied linguocultures in accordance with their axiological dominants. Analyzed units were compared according to the followings: a) metaphorical nominations and cognitive-conceptual features (image-bearing, evaluative) expressed by them; b) according to the degree of representation of cognitive-conceptual features in each of the languages under consideration; c) by the thematic relevance of the identified cognitive-conceptual features; d) on the basis of the presence/absence of cognitive-conceptual features in a particular linguistic culture.

Churchill’s reflection discourse

This study presents the results of a cognitive analysis of Winston Churchill’s historical works and memoirs at the textual, lingual and conceptual levels in order to interpret the implicatures of Churchill’s reflection discourse. The scope of the present research covers Winston Churchill’s historical works and memoirs as one of the most fruitful types of literary text with regard to the realization of reflection, which is organically interwoven into his texts. The study is done by means of complex analysis with the application of discourse, textual, semantic, cognitive, and conceptual analyses. In the process of the investigation, it was found that Churchill’s reflection discourse represents a special form of language use that discloses a cognitive personality type, which is characterized by the prevalence of logical, deductive and cause-and-effect reasoning. The conceptual space of Churchill’s reflection discourse is constructed as a network model which represents different types of relations among the reflection concepts (subordination, identity, spatial, associative, subjective-and-causative, opposition, causativeand-resultative, attributive, qualitative, attributive-and-possessive, attributive-and-appositive, partitive, functional, reversive-and-functional, paradoxical, and dependency). The verbalization of the reflection concepts actualizes the implicatures of Churchill’s reflection discourse and helps determine the dominant messages implied in Winston Churchill’s historical works and memoirs.

CONCEPTUALIZATION OF THE PHILOSOPHICAL TEXT IN THE STRUCTURES OF FOREGROUNDING

The foregrounding of the text goes from a potential, not yet existing text to its relevance. In this march, the philosopher coincides with the philosophical text. This coincidence can be called a fore-text, which allows you to "enter" a philosophical text. The Internet considers hypertext as an informational formless set of texts, which is predetermined for the subject. The posed problem concerns the possibility of the presence of the subject in a digital hypertext. The aim of the study is to set the philosophical text as a concept, showing the subjectivation of the text with the help of the developed concept of a fore-text. To achieve the expected result, it is necessary to consider the history of philosophy as a chronological coherent sequence of texts, which is assumed as a context or common meaning. The problem is complicated by the fact that a single history of philosophy does not exist in digital space. It resides as a plurality of authors' histories of philosophy. The "introduction," "preface," etc. to a philosopher's text then becomes a "substitute" for the lost context. The development of the subjectivity of philosophy shows that the fore-text becomes the text itself. This development corresponds to the conceptualization of philosophy and its liberation from the authority of antiquity as traditionalism. Under the conditions of virtual reality and hypertext information, only conceptualization preserves the human in man - thinking. The author of the article poses the questions: "So what have we lost by asserting the end of the history of philosophy? Isn't the "new" pre-structure of the philosophical text the actualized "hyper-conceptual" space of the Internet?"

THE IMAGE OF A HARD WORKING / LAZY MAN IN THE KHAKAS PROFILE WORLD VIEW

Статья посвящена лингвокультурологическому рассмотрению хакасских пословиц и поговорок с целью выявления и описания образа трудолюбивого / ленивого человека в хакасской пословичной картине мира. Материалом для анализа послужили около ста единиц паремий с соответствующей семантикой, собранные автором, в основном, из сборника «Хыйға сöс. Мудрое слово» (2014), также для сравнения привлекаются паремии других народов. Выявлено, что трудолюбивый человек в хакасском языковом сознании — это надёжный, добросовестный, усердный, основательный работник. Он, благодаря своему трудолюбию, обеспечивает питанием себя и свою семью. В паремиях, описывающих труд как источник богатства, обычно присутствует репрезентант чағ «сало». Образ ленивого человека отмечен такими мотивационными признаками, как бестолковость, склонность ко сну, малоподвижный образ жизни, пустая и бесцельная трата времени, проживание и питание за чужой счёт. Однако лентяй в народном сознании не воспринимается совсем как безнадёжный и пропащий человек, о чём свидетельствуют пословицы, предупреждающие о негативных последствиях лени, и имеющие воспитательный характер. При этом отношение хакасов к проявлению лени суровое и бескомпромиссное; нами не зафиксировано ни одной паремии, оправдывающей данный человеческий порок. Отдельный пласт составляют паремии, раскрывающие контрастивные оценочные характеристики двух типов людей — трудолюбивого и ленивого, что позволяет слушающим чётко и ясно воспринимать имплицитные поучительные коды народной мудрости. Считаем, что сложная, полиаспектная система образа трудолюбивого / ленивого человека в хакасском языке обладает хорошим когнитивным и лингвокультурологическим потенциалом и имеет перспективу для будущих исследований. The article is devoted to the linguoculturological examination of Khakass proverbs and sayings in order to identify and describe the image of a hardworking / lazy person in the Khakass proverbial picture of the world. The material for analysis was about one hundred units of paremias with the corresponding semantics, collected by the author, mainly from the collection “Хыйға сöс. The Wise Word” (2014), also for the comparison there are the paremias of other nations. It is revealed that a hardworking person in the Khakass language consciousness is a reliable, conscientious, diligent, thorough worker. Thanks to his hard work, he provides food for himself and his family. In the paremias describing labor as a source of wealth, a unit of чағ “salo” is usually present. The image of a lazy person is marked by evaluations signs such as stupidity, a tendency to sleep, a sedentary lifestyle, an empty, aimless waste of time, living and eating at someone else's expense. However, in the popular consciousness it is not perceived at all as a hopeless and lost person, as proverbs display, warning about the negative consequences of laziness, and have an educational character. Moreover, the Khakass attitude to the manifestation of laziness is severe and uncompromising, and we have not recorded a single paremia justifying this human vice. Paremias constitute a separate layer, revealing the contrasting evaluative characteristics of two types of people — hardworking and lazy, which allows listeners to clearly perceive the implicit instructive codes of folk wisdom. We believe that the conceptual space of a hardworking / lazy person in the Khakass language has good cognitive and linguocultural potential for future research.

Non- Prototypical Reduplication in Odia

The paper discusses in detail echo formations and expressives found in the Odia language and the strategies for forming them. The complex semantic structure as well as the wide semantic and conceptual space they occupy, make them complex categories that have been ignored both by Western and Asian linguists because they are a prototypical grammatical feature not fitting the traditional grammar writing (Abbi, 2018). Odia has morphological fixed segmentism with the variants /ph/ and /m/. Morphological fixed segmentism is a kind of affixation, and so it resembles affixing morphology generally. [ɡaɽɪ > ɡaɽɪ phaɽɪ ‘car and other transport’ ; ʧɪra > ʧɪra mɪra ‘ torn and such’ ] This paper endeavours to find the reason behind this particular choice of phonemes by Odia speakers. Furthermore, the paper investigates if Odia base-reduplicant structures follow the Syllable Contact Law (Vennemann, 1988). According to the Syllable Contact Law, sonority should fall across syllable boundaries. This paper proves that Odia base-reduplicant structures follow the Syllable Contact Law as rise in sonority across syllable boundaries is a marked feature in Odia.’

Differences and similarities in the conceptualization of COVID-19 and other diseases in the first Italian lockdown

Several studies have highlighted the flexible character of our conceptual system. However, less is known about the construction of meaning and the impact of novel concepts on the structuring of our conceptual space. We addressed these questions by collecting free listing data from Italian participants on a newly–and yet nowadays critical–introduced concept, i.e., COVID-19, during the first Italian lockdown. We also collected data for other five illness-related concepts. Our results show that COVID-19’s representation is mostly couched in the emotional sphere, predominantly evoking fear—linked to both possible health-related concerns and social-emotional ones. In contrast with initial public debates we found that participants did not assimilate COVID-19 neither completely to severe illnesses (e.g., tumor) nor completely to mild illnesses (e.g., flu). Moreover, we also found that COVID-19 has shaped conceptual relations of other concepts in the illness domain, making certain features and associations more salient (e.g., flu-fear; disease-mask). Overall, our results show for the first time how a novel, real concept molds existing conceptual relations, testifying the malleability of our conceptual system.

Analysis of reality of the work and artistic communication as a way to elucidate the essence of art

The article covers the two main topics: the characteristics of three key stages of studying art by the author, and a brief summary of the original concept of art proposed as a result of this study. Leaning on the concept of art of L. S. Vygotsky, the author offers the own approach towards studying art. Firstly, art is viewed in comparison with dreams, communication and play, analyzing the role of these processes and semiotic means played in relation to ordinary life. The article introduces the idea of artistic reality, which manifests as a continuation of ordinary life, allowing to realize in a semiotic form the desires (psychic programs) that are blocked in ordinary life; and such realization suggest living through the events set by the specific semiosis of art and conditionality. Secondly, the author describes the results of the genesis of art. In the course of analysis, emphasis is place on the three central topics:: 1) establishment of the semiosis of art based on the semiosis formed in ordinary life; 2) formation of recreation sphere, within which art is being formed; 3) philosophical “conceptualization” of art in the antique culture, which characterizes art as an independent sphere of life, unlike other spheres. Thirdly, art and artistic reality are viewed as a peculiar type of communication. The author believes that both, the artist (writer, composer) and the viewer (reader, listener), on the one hand, create and reconstruct artistic reality (and there is not always a coincidence), while on the other hand, to one or another extent, they take into account each other's communicative abilities and competencies. The conclusion is made that art is determined by conceptual space, the coordinates of which indicate the representations of artistic reality, artistic communication, life patterns in art, conceptualization of art and its development.

Leibniz and Kant on Empirical Miracles

Leibniz and Kant were heirs of a biblical theistic tradition which viewed miraculous activity in the world as both possible and actual. But both were also deep explanatory rationalists about the natural world: more committed than your average philosophical theologian to its thoroughgoing intelligibility. These dual sympathies—supernaturalist religion and empirical rationalism—generate a powerful tension across both philosophers’ systems, one that is most palpable in their accounts of empirical miracles—that is, events in nature that violate one or more of the natural laws. The primary goal of this chapter is to exhibit their respective efforts to resolve this tension, and to show how Kant’s noumenal ignorance doctrine allows him to set aside some key difficulties that Leibniz’s model leaves unresolved. The chapter concludes with the unorthodox suggestion that both systems leave conceptual space for the idea that finite free beings, rather than just God, can produce empirical miracles.