СТІЙКІСТЬ, ВАРІАТИВНІСТЬ І ТРАНСФОРМАЦІЯ УКРАЇНСЬКИХ ПРИСЛІВ’ЇВ

The article considers the problem of proverb stability and modifications, and the difference between the terms modification and transformation. The author draws a conclusion that standard modifications within the national paremiological corpus can not be perceived as textual or occasional modifications. They should be taken as systemic variations within language norms that exist in the mind of native speakers, do not add another semantic meaning and are not recognized by native speakers as proverb deformations. Differences between proverbs (sayings of edifying character, which contain the centuries-old experience of the people) and anti-proverbs (the authors consider anti-proverbs to be the semantic antithesis of proverbs) are highlighted. The authors pay special attention to the study of the semantics of proverbs and their transformants to identify relevant semantic and cognitive characteristics. The productive transformation of classical proverbs convinces of the heredity of folk wisdom, the change in the deep meaning, and the formal plan of the original proverbs testifies to their adaptation to new social and historical conditions and values.

Creativity of Otezhan Nurgaliev and Reflections of Martin Heidegger About the Word

The article analyzes the work of the outstanding Kazakh poet Otezhan Nurgaliev and the ideas of the German philosopher Martin Heidegger about the power of words and the essence of poetry in his work “On Poets and Poetry. Hölderlin. Rilke. Trakl ” on the basis of theoretical and methodological research in domestic science and world philosophy, it is also assessed whether the prerequisite for the emergence of language and the basis of the beginning of being is poetic. In the poet’s poems and reflections, the subtext of symbols and poetic images related to the spiritual being and social reality of society are traced, their significance in understanding the realities of modern society and modernity are determined. In the collection of poems «School of Athens» Otezhan Nurgaliev opened to Kazakh readers the wisdom of world philosophy and the ancient era from a new side in the language of poetry, which is close to its national reality. This approach was mastered by the poet through world philosophy and literature, as well as oriental culture, national spirituality, turkic traditions, and folk wisdom published at that time.

TEACHING THE FORMATION OF THE IMPERATIVE FORM OF VERBS USING RUSSIAN PROVERBS AND SAYINGS AS EXAMPLES

В статье излагаются правила образования формы императива русского глагола. Теорию предлагается закрепить практическими упражнениями на материале русских народных пословиц и поговорок, изобилующих формами императива. Этот выбор не случаен: пословицы и поговорки, являясь концентратом народной мудрости, отражая быт, традиции, национальный характер русского народа, являются прекрасным источником пополнения культурологических, страноведческих знаний иностранных учащихся, изучающих РКИ на продвинутом этапе. The article explains the rules of formation of Imperative Verbs in the Russian language. The theory is followed by some exercises which make use of Russian proverbs and sayings, which are replete with imperative forms. This choice is no accident: these proverbs and sayings, being the “concentrate” of folk wisdom, both reflecting and depicting everyday life, traditions and the national character of the Russian people, are an excellent source of culturological and regional knowledge for foreign students who are learning the Russian language at advanced level.

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.

O OLHO DO ESPÍRITO

No presente artigo pretendemos demonstrar que a filosofia é, para Platão uma ‘terapia da alma’, ao proporcionar a ordenação de seus movimentos, tal como uma espiral ascendente. Consideramos o termo movimento (kínesis), em sentido grego, não apenas o deslocamento no espaço, mas também a alteração dos estados qualitativos e as ações da alma. Para tal ordenação seja possível se faz necessário ativar na alma uma capacidade de visão de conjunto, tal como um ‘olho do espírito’, o noûs. A dialética é a metodologia proposta por Platão para que essa finalidade seja exequível, de tal modo que as potências superiores da alma sejam ativadas, especialmente a memória de sua origem imortal e divina. Para que alcancemos esse objetivo faremos inicialmente uma breve excursão pela cosmologia dos pré-socráticos e pela sabedoria popular a fim de evidenciar a universalidade do saber acerca da alma, para que, em seguida, possamos caracterizar a proposta da dialética em Platão, evidenciando o papel do noûs. Palavras-chave: Alma. Dialética. Imortalidade, Noûs. Abstract In this article we intend to demonstrate that philosophy is, for Plato, a “therapy of the soul”, by providing ordering of its movements, as in an ascending spiral. We have considered the terminology movement (kínesis), on its Greek meaning, not only the displacement in space, but also the changing in qualitative states and the actions of the soul. For that ordering to be achieved it is necessary to activate in the soul an ability of joined vision, as a “spirit’s eye”, the noûs. Dialectics is the methodology proposed by Plato in order to make possible the execution of that goal, in a way that the upper potencies of the soul are able to be activated, especially memory and its immortal and divide origin. To accomplish that goal, we will at first take a brief tour of pre-Socratic cosmology and of folk wisdom in order to highlight the universality of the knowledge of the soul, and afterwards to characterize the proposition of Plato’s dialectics, highlighting the role of the nous Keywords: Soul, Dialectics, Immortality, Noûs.

Stuck on repeat: Why do we continue to ruminate?

An oft misattributed piece of folk-wisdom goes: “Insanity is doing the same thing, over and over again, but expecting different results.” In many cases, we don’t just do things repeatedly but think over the same topics repeatedly. People who ruminate are not often diagnosed as insane—most of us ruminate at some point in our lives—but it is a common behaviour underlying both depression and anxiety (Nolen-Hoeksema in J Abnorm Psychol 109(3):504, 2000). If rumination is something we all do at some time, what is it about ruminative thought that makes it ‘sticky’ and difficult to stop for the worst sufferers? In order to answer this question, I will present a plausible account of how ruminative behaviour becomes entrenched to the point where sufferers of anxiety and depression simply cannot make meaning from the world except in terms of the kinds of behaviours, actions and thoughts they have become reliant on. I develop my account from Barrett’s theory of constructed emotion (2006, 2011, 2014) using the work of Merleau-Ponty (Phenomenology of perception, Taylor and Francis Group. (Online), ProQuest Ebook Central, 2012. https://ebookcentral.proquest.com/lib/ed/detail.action?docID=1433878. Accessed 29 Dec 2020) in order to bridge the gap between the explicit thought we experience—an important part of the lived experience of rumination. To conclude, I will apply my account to Wu and Dunning’s (Rev General Psychol 22(1):25–35, 2018; Hypocognitive mind: How lack of conceptual knowledge confines what people see and remember, 2019. 10.31234/osf.io/29ryz) theory of hypocognition to further illuminate the particular cognitive qualities that can be experienced by ruminators, i.e. a prohibited access to particular emotion concepts.

‘Because it's easier to kill that way’: Dehumanizing epithets, militarized subjectivity, and American necropolitics

This article examines the blunt conceptual instrument of dehumanizing American military terms for the enemy in the context of the Vietnam War and the Global War on Terror. I examine language that dehumanizes American service members themselves, who are semiotically framed as expendable. Next, I explore the essentialist, semi-propositional qualities of derogatory epithets for the enemy and the affectively charged, deadly stances they encourage. I examine how generic references to the enemy during training make totalizing claims that risk encompassing civilians in their typifications. And I show that, in the context of war, the instability of derogatory epithets can manifest itself when the servicemember is confronted with the behavioral idiosyncrasies and personal vulnerabilities of actual ‘enemies’ on the ground. The putative folk wisdom found in generic references to the enemy can thus fall apart when confronted with countervailing experience; in such cases, service members may shift stance by renouncing military epithets. (Military language, epithets, slurs, generics, othering, dehumanization, necropolitics)*

Issues of spiritual education in proverbs and parables

The folklore of each nation is an indicator of the history of the formation of its thinking and artistic thinking. If we look at the history of our oral literature, we see that our oldest examples date back to the archaic period of hundreds of thousands of years ago. Our folklore, which originated from mythological thought, has improved over time, formed as a product of new thought in different historical periods, passed down from generation to generation and has survived to the present day. The folklore of the Azerbaijani people is rich in genre and colorful in terms of its theme and content. Our oral literature, which is the heart of our people, has not lost its freshness, but is also valuable as a source of our national and spiritual values. Labor songs, counting words, holavars, bayats from lyrical genres; proverbs and parables, legends, myths, epics, etc. from the genres of the epic type. In the womb of genres, the spiritual values that our people have acquired throughout human history are embodied. Proverbs and parables in the most concise genres of oral folk literature are very valuable materials from the point of view of education. There are hundreds of proverbs for all aspects that form the basis of education (patriotism, love of work, collectivism, struggle, loyalty, respect for elders, passion for science, knowledge, etc.). Many proverbs and parables were created by hard working people. Therefore, they talk more about the hard work and poverty of the people in the past, and express deep hatred and protest against the ruling classes and the exploiters. Key words: proverbs, parables, epic type, oral literature, folk literature, spiritual heritage, wisdom, folk wisdom

The analysis of sociocultural importance of the Chinese traditional game “Promoting Officials”

The subject of this research is an ancient Chinese board game “Promoting Officials” (Shengguan Tu), which has a history of more than a thousand years. Unfortunately, after the overthrow of the monarchical structure in 1911, this game gradually ceased to be played. The “Promoting Officials” can be referred to as the game of chance, and its rules remind of the modern game “Monopoly”. Two or more players take turns to roll the dice, which decide whether to move forward or step back. The winner is the one who first reaches the center, position tai shi – mentor of the emperor, grand preceptor. The relevance of this work is substantiated by the absence of research on this cultural phenomenon within the Russian science. The study is based mostly on authentic materials in the Chinese language. The author highlights the connection of the game with the historical era, social structure, hierarchy of state service, education and upbringing of youth, the Confucian doctrine prevalent in the Chinese society. The main conclusions consists in recognition that the board game “Shengguan Tu” played an important role in strengthening the cult of education among youth and regards to the government bureaucratic apparatus. This game also resembles the folk wisdom of the Chinese people.