جستجوی مقالات مرتبط با کلیدواژه « paremia » در نشریات گروه « ادبیات و زبان ها »

The proposed article examines the linguistic representation of the concept GRATITUDE in the linguistic consciousness of native speakers of the Russian language and in the national corpus of the Russian language. Gratitude arises on the basis of an emotional and rational assessment of what is happening, the expression of gratitude is ritualized. The addressee of gratitude can be not only specific people, but also communities of people and non-personalized entities: the world, God. The purpose of the article is to study a fragment of the conceptual field of the Russian language. The methods are free associative experiment and contextual analysis. Contextual analysis is used to identify and describe the pragmatic potential of the behavioral speech act. Behabitives are a mixed group of speech acts related to social behavior and relationships between people. Behabitives include the notion of reacting to the behavior of other people, as well as the attitude towards someone's behavior in the past or in the future and the explicit expression of this attitude. The data of a free associative experiment, dictionaries, data of the national corpus of the Russian language are used as material.

The article deals with issues related to the structural and semantic organization of paremic transformants of the coronavirus era. Paremias have a relative independence of meanings from the context of use and are able to maintain the "transparency" of the internal form of utterance in conditions of different event backgrounds; in paremias there is no specific person, the action being performed, and an indication of the time of this action; paremias act as a means in the language game. The paremic transformants of the coronavirus era are contextually conditioned, since the modification is actualized in a certain context, at a certain time, they act as one of the means in the language game. Transformations of paremias are caused by their active use by native speakers. In the coronavirus discourse, the choice of paremia is conditioned by a pragmalinguistic task: 1) modeling of a unique situation, on the one hand, and a typical one (since it extends to everything and everyone), on the other; 2) selection of appropriate language units, modifications of which will most adequately reflect discursive practice; 3) solving the set communicative task in order to adapt to the conditions of the pandemic; 4) nomination of participants, events, phenomena, processes of the coronavirus era; 5) expression of assessment to the factors of coronavirus discourse; 6) identification and description of acute discursive topics. Modification of paremias determines the formation of new relevant meanings characterized by imaginative, vivid, emotional and expressive character.

This article is devoted to the representation of the prohibitive semantic in the Russian and German paremias. The study is based on comparative analysis of structural-semantic features of the paremiological phrases containing prohibitive constructions. The groundwork of this research is presented by a collection of 1743 paremiological units (1500 Russian and 1243 German paremias), which have been selected by a method of continuous and special selection from authoritative Russian and German paremiological works, by such authors as V. P. Anikin, H. and A. Beyer, S. Wagener, K. Wander, V. I. Dal, V. P. Zhukov, K. Simrock, I.I. Illustrov, V. M. Mokienko, I. M. Snegirjov. Building on the empirical base of this research, we identified 10 Russian and 10 German syntactic structures which are explicitly expressing prohibitive semantic in proverbs, sayings and folk omens. The author of the article defines a concept of a prohibitive construction in a broad sense. During the structural-semantic analysis of the presented structures, common syntactic and semantic characteristics are identified, also along with them structural-semantic differences of the analyzed paremias are opened up.

This work relates to studies of the lexical-semantic system of different languages, and is devoted to a comparative study of the lexical-semantic fields “eget” and “man” in Tatar and English. We considered important and additional meanings of the word “eget” and “man” in both languages, analyzed Tatar and English sayings and proverbs in order to determine the significance of “eget” and “man” in a particular language. To describe the concept, we chose proverbs and sayings of the Tatar and English languages, as they are products of linguistic popular consciousness as a materialization of the experience of generations. If you compare the proverbs and sayings of the Tatar and English, you can see that these native speakers have a lot in common and this contributes to their mutual understanding and rapprochement. Comparing the data of the two languages, we came to the conclusion that “man” is widely used in proverbs and sayings of the English language. In the picture of the world of the English language, a man is presented to us as an image of a knight without fear and reproach or a fearless, brave man. The man is given a dominant role. A feature of the Tatar language is the presence in the language of a large number of proverbs and sayings formed by comparing a man with the image at (horse) or drawing a parallel between them. Despite the differences in national character, values, it is clear that “rider” and “man” are a symbol of a warrior, courage, laconicism, the head of the family, courage, in the Tatar and English cultures, a man plays a dominant role in society.