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THE BASIC MAINTENANCE OF THE DISSERTATION

In Introduction are proved a research urgency, the hypothesis is put forward, are defined the purpose and work problems, its scientific novelty, the theoretical importance and practical value, analysis methods reveal, the substantive provisions which are taken out on protection are formulated.

In chapter 1 «Theoretical judgement of semantic development» concepts of a reference value and etimona are formulated, the nonlinear model of semantic development of a word is offered, its intralinguistic and extralinguistic reasons are specified. Besides, in it the critical analysis of the theories concerning problems, connected with changes of values is carried out, kinds of semantic development of a word are specified.

The reference value is not reduced to one etimonu, and makes semantic unity of fundamental components - different primary nominated fragments of object [Alefirenko 2005: 134]. It exists already long enough, and derivative values appear in a certain time interval. A reference value panhronichno only in relation to derivative values as it also has arisen during the concrete historical period. It is set of reference points of semantic development.

Etimony characterise a reference value from a validity position, specifying on those its fragments which promote fast formation of popular complete representation about called object. Thanks to such phenomenon there is a possibility of a translation of a word from one language on another.

The potential of semantic development is defined by following intralinguistic principles: a principle of relative dynamic balance and lingvodinamicheskoj symmetry. The essence of a principle of relative dynamic balance consists in the following: the language system supposes occurrence of one values connected with initial, and blocks those values which lead to the destruction of nominative integrity caused by excessive domination peripheral this over nuclear [Alefirenko 2009: 81-85]. The principle is closely connected With it lingvodinamicheskoj symmetry which consists in following positions: (1) that in one language is expressed by one lexeme (or semoj), in other - several; (2) rather small speed of semantic changes in one language is compensated by intensity of the given processes in other and on the contrary [Makovsky 1977: 55-70].

From these positions the inequality between speed of semantic development of a word and thought follows. Value appears diahronicheskim "bridge" between thought and its kognitivno-communicative actualisation. As a result the parity between thought and value appears not synchronic (simultaneous), and diahronicheskim. Even if between comprehension of a situation and its communicative realisation there pass only seconds, they allow to speak not about a simultaneity, and about minimum diahronicheskom distance. And until the thought will not be kognitivno-communicatively staticized, it will not affect semantic potential of linguistic unit. Language semantizatsija thoughts is not instant. Its duration is influenced by specificity concrete lingvodinamicheskoj microsystems, to which
Concern, including, speech features of representatives of the certain nation.

Attempts to present semantic development of a word in the form of linear process in linguistics XIX, XX and partly the XXI-st centuries create almost artificial opposition of the description to an explanation and on the contrary. Postulated autonomy of semantics reduces value to word usage. Those language phenomena which mismatch the formal logic, are considered as the casual.

The explanation of semantic development by exclusively extralinguistic phenomena leads to that almost all reasons of dynamics of value appear not connected with language. Besides, they appear separated and do not allow to see sistemnost in occurrence of additional values. As counterargument inconsistency of semantic processes is resulted.

Understanding of that the reasons of semantic development arise at conceptual level, clears up a situation. The given level generates the principles determining the further substantial transformations. At the same time lexemes, phraseological units, contexts, communicative situations and various vnejazykovye the phenomena appear necessary conditions of existence of values as dynamic semantic elements, instead of ways of their generation. Even if between generation and transformations of values it is difficult to find out sequence and a continuity, it says not about their accident and instantaneousness, and that semantic processes - outwardly discrete dynamic verbalizatory kognitivnoj to the activity of the person possessing potential internal kontinualnostju. Expansion of human knowledge of the world, connected with detection of new signs and properties of objects of knowledge, diahronicheski is staticized in corresponding lingvodinamicheskih units by means of different variants of their semantic development [Alefirenko 2005: 86]. From the told the principle necessary vzaimodopolnitelnosti follows. Therefore neither language, nor isolated extralinguistic phenomena in itself do not generate values [Evans 2006: 162].

Generalisation (widening) and specialisation (narrowing) concerns kinds of semantic development, desemantizatsija, a semantic reduction, a semantic derivation, semantic divergentsija metaforizatsija and metonimizatsija, konkatenatsija, irradiatsija.

Full desemantizatsija - the unusual occurrence suffices. Separate elements of a phraseological unit do not lose completely the value, despite occurrence of the new sense which is not reduced to the simple sum of semantic components. But in allocation of other kinds of semantic development the situation becomes complicated neterminologichnostju some concepts. Improvement and word meaning deterioration concern them [Blumfild 1968: 467]. Applying given "terms" in relation to semantics, it is necessary to recognise perfection and language degradation [Humboldt 1984: 221]. Traditionally
As them understand results of change konnotativnogo a value component. Modern linguists assert, that not the word meaning, and a social or emotional estimation of the reviewer fixed to it [Kabanova 2013: 72] here is exposed to change. However some word-combinations and phraseological units allow to doubt it. As an example we will result expression to sit Bogoroditsej «to accept a pose in which it is impossible to do anything», to "idle" [Mokienko 1973: 22, 26, 28]. Here it is visible, that the given value is got by all phrase. At the same time the social estimation of a word meaning the Virgin (instead of the reviewer) in a combination to a verb to sit it appears one of the important factors, leading to occurrence of opposite interpretation. Therefore the given semantic processes it is possible to name konnotativnoj valjutatsiej and devaljutatsiej values. Konnotativnaja devaljutatsija - change of a social or emotional estimation of that value which has undergone to transformations to an environment of other language units as a result of verbalisation of the phenomenon which are considered as the negative. Often it appears that distance from a semantic kernel which leads to occurrence of opposite value. Return process is konnotativnoj valjutatsiej.

Consideration of language as process or dynamic system does not allow to exclude the phenomenon resemantizatsii (return to a reference value). The Vivid example is etymological resemantizatsija - a kind of semantic development at which there is a time return of dominating value to the word-formation. Such process is possible in case of discrepancy of dominating value with the etymological. Than more difference between these two values (the more long communication between them), the is easier to notice etymological resemantizatsiju. In this connection there is a necessity for the formulation of two concepts: semantic archaism and dominating arhisemy. In the first case it is a question of the initial word-formation value, existing rather small time interval, and in the second - about a semantic constant. A semantic constant - the reference value of a word existing within centuries and forming new components.

The intralinguistic reason resemantizatsii consists in restriction of derivations of word meanings. For this purpose there is a return mechanism to the previous values. The given mechanism interferes with destruction diahronicheskogo identities of a word, and also does not allow it to break up to other linguistic units and to go out of use because of exhaustion of its semantic potential.

In the second chapter «the Place Christian religionimov in dynamic semantics» is underlined teoantropologichesky a macrocomponent as criterion on which are allocated Christian religionimy, the basic sources of religious lexicon - Bible manuscripts are specified, the semantic space religionima is investigated.

In work are mentioned diskursivnyj, system-structural, institutsionalnyj and conceptual approaches to allocation religionimov. It is noticed, that the religion institute arises after comprehension of corresponding necessity, that is after preliminary cogitative activity. Therefore allocation Christian religionimov, based exclusively on institutsionalnom the approach, looks superficial as that substantial (conceptual) party with which language units corresponding to it are most closely connected is not always considered.

Research of dictionary definitions shows, that in the majority of definitions religionimov is used theological and anthropological components. Therefore it is formed teoantropologichesky a macrocomponent. A Teoantropologichesky macrocomponent - unity of theological and anthropological components. The theological component allows to characterise religionim. The anthropological component provides dynamics Christian religionima.

As semantics most of all «is shipped in a life», it becomes clear, that teoantropologichesky the macrocomponent is not so much at level intensionala, how many ekstensionala. All it are specified on teonimichesky by the subject of communications, sakralizovannye which aphorisms become religionimami. The theological component is perceived through a prism antropomorfnogo outlooks in this connection in lingvodinamicheskoj to system all statements but only what are exposed to judgement and possess subsequently intersubektivnoj the importance are fixed not. Therefore the sphere of the sacral is based not only on teotsentricheskom outlook in a separation from anthropocentrism, but also on their synthesis - teoantropokosmizme [Maslov 2008: 19].

Values religionimov appear mobile even in the sacral text. Especially it becomes appreciable at discrepancy of transfers. Similar different interpretations often seem subjective decisions of translators. However they are caused by semantics of translating language. If in medieval manuscripts translators tried to transfer the original as much as possible precisely, sometimes it is literally, in later and modern variants it is possible to see the tendency to value generalisation (for example, Adam's sons - sons human) with a view of the simplification, caused by expansion of a reader's circle. But generalisation - the general semantic process. The dynamic essence of semantic system proves to be true also various bible transfers.

Presence of semantic space is considered in the dissertation as the basic intralinguistic condition providing development (dynamics) of values. The understanding of that development of word meanings should be not obligatory linear and consecutive, allows to allocate the nearest and further semantic spheres of functioning Christian religionimov. Semantic sphere of functioning - set of semantic fields, verbalizujushchih corresponding
The thematic block. The nearest semantic sphere of functioning (further - BSSF) linguistic unit - set of values which are got more often by a concrete language element in certain positions. After establishment BSSF still early to do conclusions about potential semantic borders Christian religionimov. It is possible after establishment DSSF (the further semantic spheres of functioning). BSSF are characterised by universality and relative stability of semantic development in several languages (not less than two). BSSF - set of results of the general semantic development. DSSF - set of results of private semantic evolution (it can be limited to one or two languages). That environment in which the word gets opposite values, is called kontrastivnoj as semantic sphere of functioning (further - KSSF).

Research Christian religionimov has revealed at them 32 BSSF, 28 DSSF, 3 KSSF. BSSF teonima the God: the NEXT WORLD (English depart (go) to God, fr. comparative devant Dieu; it. lasciare / raccomandare / render l'anima a Dio, rus. To die «to die, leave this frail world, to die, be dying, pass away, die, to die»), HEALTH (English God bless you, fr. Dieu vous assiste «good luck!» rus. The God of health would give, and Kunin 1984: 322 is a lot of days ahead) [; the Hook 2007: 213, 325; CHerdantseva 1982: 58, 59, 32, 95; Tikhonov 2007: 74; the Distance 1984: 220]; words spirit: MOOD (English high spirits, fr. disposition d ' esprit «mood, mood»; rus. In the spirit of «in good mood»), the PUBLIC (English public spirit «service to public interests, patriotism», fr. esprit public, it. spirito pubblico «public consciousness, public opinion»), FREEDOM (fr. esprit fort, it. spirito torte «strong spirit the person», «the freethinker, not superstitious person», «sincerely the believer»; rus. Free spirit) [Kunin 1984: 707; the Hook 2007: 404; CHerdantseva 1982: 917-918; Tikhonov 2007: 73]; religionima paradise: ILLUSION (English a fool's paradise «the unreal world, the world of illusions», «illusive happiness», «blissful prompting», fr. les paradises artificiels «artificial paradise»; it. giocarsi il paradiso «to conduct a dissolute life, to be not repented sinner»; rus. On a beard though in paradise, and on affairs - ah - ah!) [Kunin 1984: 563; the Hook 2007: 752; CHerdantseva 1982: 719; the Distance 1989: 187]; an ark: GOOD, the RECEPTACLE (it. mettere in arca «to save, put in a jug»; rus. Noev an ark «a considerable quantity of people or the animals who have gathered in one place») [CHerdantseva 1982: 65-66; Tikhonov 2007: 172]; the righteous person: CALMNESS (fr. dormir du sommeil du juste, rus. To sleep the sleep of the just) [the Hook 2007: 587; Tikhonov 2007: 215]; a precept: CONNECTION (English the Holy Alliance, fr. la Sainte-Alliance «the Sacred union») [Kunin 1984: 43; the Hook 2007: 35]; belief: the TRUTH (an armour. bona fides, English good faith, fr. bonne foi, it. la buona fede "conscientiousness", "sincerity", "truthfulness", rus. To serve as belief and the truth "fairly, faithfully") [Babichev 2007: 103; Kunin 1984: 260; the Hook 2007: 450; CHerdantseva 1982: 393; Tikhonov 2007: 26]; an angel: APPEARANCE, TISHIN (fr. un ange passe, it. sta passando un angelo, rus. A silent angel
The Hook 2005: 50 has flown by) [; CHerdantseva 1982: 56; the Distance 1989: 25]; a hell: TORTURE (English go through hell, fr. les tourments d'enfer, it. avere l'inferno nell'anima «to test the strongest spiritual unrest, strongly to suffer, go on the greatest deprivations, to test hell torments»), the RAGE (it. mettere l'inferno in corpo «to excite, anger, force to be enraged»; rus. A fiend) [Kunin 1984: 382; the Hook 2007: 382; CHerdantseva 1982: 508; Tikhonov 2007: 10]; Easter: the HOLIDAY (fr. la semaine apres Paques «Light sedmitsa», it. pasqua di ceppo "Christmas", pasqua di rose "Trinity"; rus. What Easter - is wider than Christmas) [the Hook 2007: 751; CHerdantseva 1982: 38; the Distance 1989: 75]; religion: the MONKHOOD (English enter into religion; fr. entrer en religion «postrichsja in monks»), PRINCIPLES (English make a religion of smth., fr. se faire une religion «to consider that-l. The sacred duty, entirely to be given to that-l. To make a cult of what ») [Kunin 1984: 627; the Hook 2007: 905]; a demon: GENIUS (English be a demon for work« to work with passion, excitedly »; fr. demon familier« a guardian angel, the good genius »), PASSION (fr. demon du midi, rus. A grey hair in a beard, and a demon in an edge« overdue passion »; it. avere il demonio in corpo« to be the fidget, not to find to itself a place ») [Kunin 1984: 207; the Hook 2007: 298; the Distance 1989: 230; CHerdantseva 1982: 302]; a devil: MISFORTUNE (fr. pauvre diable, it. povero diavolo« the poor man, the poor creature »), DISTANCE (fr. au diable vauvert, it. al diavolo verde, rus. At the world's end"somewhere away") [the Hook 2007: 323; CHerdantseva 1982: 310; Tikhonov 2007: 310]; alleluia: FLATTERY (fr. entonner l'alleluia, rus. To sing alleluia« unreasonably to eulogise ») [the Hook 2007: 33; Vinogradov 1999: 29]; a christening: FIRE (English baptism of fire, fr. bapteme du feu, it. battesimo del fuoco «a christening fire, baptism of fire» rus. A fiery christening - expiation), WATER (it. battesimo della linea, battesimo equatoriale, rus. A holiday of the Neptune «equator crossing», BLOOD (it. battesimo del sangue dei martiri cristiani, rus. A bloody christening "martyrdom", «bloody slaughter») [Kunin 1984: 65; the Hook 2007: 97; Zhukovsky 2006: 49; CHerdantseva 1982: 109; the Distance 1984: 32]; the Gospel: TRUE (English take smth. for gospel, it. prendere qc. come Vangelo «to take something on trust, to accept for true», fr. parole d ' Evangile "established fact") [Kunin 1984: 328; the Hook 2007: 414; CHerdantseva 1982: 1013]; the abbey: PLEASURE; the Bible: the BOOK (fr. papier bible «a paper bibldruk, a dictionary paper», rus. Your words - though in the Bible, and ours and in the Tatar calendar do not suit) [the Hook 2007: 110; the Hook 2005: 151; CHerdantseva 1982: 126; the Distance 1984: 322]; the monk: the POST (an armour. cucullus non facit monachum, English the cowl does not make the monk, fr. l'habit ne fait pas le moine, it. l'abito non fa il monaco, rus. Not vsjak the monk on whom klobuk «appearance is deceptive») [Babichev 1988: 920; Kunin 1984: 513; the Hook 2007: 678; CHerdantseva 1982: 633; the Distance 1989: 186]. BSSF the PERSON is the general for religionimov the God (an armour. Deus loci communis «the god of a platitude», English God Almighty «the tsar and the god», rus. The person - not the God [Babichev 1988: 181; Kunin 1984: 322; the Distance 1984: 238]), Adam (English son of Adam, fr. fils d'Adam, it. figlio d'Adamo «son Adam, the man» [Kunin 1984: 702; the Hook 2007: 382; CHerdantseva 1982: 29]), an angel (English entertain an angel unawares «to accept
The person, not knowing about its high position, the big merits or advantages », fr. etre aux anges"to be on the top of the world"; it. fabbrica di angeli« factory of angels, abortary »[Kunin 1984: 43; the Hook 2005: 50; CHerdantseva 1982: 56]), and KNOWLEDGE - for the God (English God knows, — 1 do not!« The god, maybe, knows, and to me is not present! » ; fr. Dieu sait, rus. God knows, the God knows, the God knows [Kunin 1984: 323; the Distance 1984: 77]) and a breviary (fr. il a mange son breviaire «he on it has eaten a dog»; it. essere come il piovano Arlotto che sapeva leggere solamente nel suo breviario / libro «to be illiterate») [the Hook 2005: 160; CHerdantseva 1982: 70]. The general for three religionimov BSSF the PERSON confirms presence of an anthropological component. DSSF teonima the God: INSIGNIFICANCE (rus. Not God knows what «someone not so considerable» [Tikhonov 2007: 18]); words spirit: MIND and NONSENSE (fr. esprit eclaire "lucid mind", it. bello spirito "fool"), INTENSITY (rus. To run at full speed) [the Hook 2007: 404; CHerdantseva 1982: 917-918; Tikhonov 2007:74]; religionima paradise: the FINANCE (fr. paradis fiscal «tax paradise»), PLANTS (fr. pommier de paradis "rajka"), PERSISTENCE (it. entrare in paradiso a discetto dei santi «to achieve the by all means»), the HOBBY (it. fare di qc suo paradiso «to take a great interest than-l»), the PRAISE (it. mettere qc in paradiso «to extol that l. To heavens to praise highly, glorify»), HAPPINESS (it. sentirsi in paradiso «to feel as in paradise, on pleasure top»), UNDESIRABILITY (it. stare in paradiso a dispetto dei santi «to be the undesirable unbidden visitor») [Kunin 1984: 563; the Hook 2007: 752; CHerdantseva 1982: 719]; Adam: the Earth; an ark: STRANGENESS, TEDIOUSNESS (fr. fender l, arche «to bother someone» [the Hook 2007: 61]); a precept: RELATIONSHIP (fr. faire alliance to "become related" [the Hook 2007: 35]); belief: JURISPRUDENCE (fr. la foi des traites «observance of contracts» [the Hook 2007: 450]); a vow: the WISH, the ESTIMATION (it. a pieni voti «with excellent marks» [CHerdantseva 1982: 1052]); a hell: ISOLATION (fr. enfer «the confidential, closed fund in library» [the Hook 2007: 382]); Easter: PLEASURE (it. allegro come una pasqua «it is glad-radyoshenek, oars as the king» [CHerdantseva 1982: 38]); a demon: ANXIETY (it. avere il demonio in corpo «to be the fidget, not to find to itself a place» [CHerdantseva 1982: 302]); alleluia: LONG EXPECTATION (it. fino al giorno dell'alleluia «about (day) of terrible court, till doomsday»), the OLD AGE (it. vecchio come l'alleluia «old as the world») [CHerdantseva 1982: 38, 1015]; the Gospel: APOLOGIA (English a hot gospeller «the eloquent vagrant preacher», «the hot defender, the passionate adherent») [Kunin 1984: 328]; the abbey: VESELIE (English the Abbot of Unreason "abbey-idler") [Kunin 1984: 26]. The general DSSF for religionimov an angel and paradise is DEATH (it. andare in paradiso «to go to paradise, to die») [Kunin 1984: 43; CHerdantseva 1982: 719]. To KSSF the GOOD, HARM, MEDIOCRITY of the MATERIAL WORLD concerns: rus. A crest not the God, and gives a shirt (the second chapter, с.76), English that serves God for money will serve the devil for better wages («the one who serves the God for money, will serve also to a devil if the devil pays more»), fr. donner ipe chandelle and Dieu et ipe ai diable, it. accendere una candela a Dio e una al diavolo (it is literally: «to put one
Candle to the God, and another - to a devil »), rus. To the God a candle, line a poker« the mediocre person quite often unsuitable to business »(the third chapter, с.112) [the Distance 1984: 213, 106, 16; Kunin 1984: 324; CHerdantseva 1982: 176; Muller 2003: 95].

Those expressions which have similarity on sense with Scriptus citations, are called as bible phraseological synonyms (BFS): English when Adam delved and Eve span who was then, and (the) gentleman? «When Adam ploughed and Eve where genealogical then there was a tree spun?» (About the person who is proud of the origin). The given phraseological unit goes back to the bible citation [Iov 38: 4]: «Where was thou when I laid the foundations of the earth? declare, if thou hast understanding» / «Where there was you when I believed the earth bases? Tell, if you know» [The Authorized King James Bible 1611: 643; the Bible 2008: 521]. Communication of semantic development religionimov with the Bible provides their stability.

Semantic development of one religionima can be transferred by means of values of others religionimov, for example, it. sicuro sote sull'altare «as at the Christ in the bosom, in full safety». In such cases the divergence between initial and derivative values is minimum.

Generalisation proves to be true following Italian expression passare dall'altare alla polvere (literally: «to pass from an altar to ashes») «to go down from the sky on the earth», and metaforizatsija and metonimizatsija - Russian phrase it is intolerable and the French phraseological unit recevoir la barrette (it is literally: «to receive kardinalskuju a cap») «to become the cardinal»

[CHerdantseva 1982: 39-40; Alefirenko 2009: 18-19; the Hook 2007: 100]. Other examples of generalisation are found out in BSSF the BOOK.

The semantic derivation (transition) is shown by such cases: an armour. angelus "banner" (vexillum), fr. enfer «the confidential, closed fund (in library)» [D’Arnis 1858: 156; the Hook 2007: 382].

As example desemantizatsii the Italian phrase essere quanti le litanie de ' Santi «acts to be very numerous» (literally: «as litanies sacred») [the Hook 2007: 614; CHerdantseva 1982: 547]. In this case it does not coincide with devaljutatsiej because of religionima Santi. Other examples desemantizatsii are specified in BSSF KNOWLEDGE and DSSF INSIGNIFICANCE. The semantic reduction is found out in following expression: it. scoprire un altare per ricoprirne un altro (it is literally: «to open one altar, to cover another») «to find one, having lost another; to make one for the account of another».

Vivid examples konnotativnoj valjutatsii: English be a demon for work «to work with passion, excitedly»; fr. demon familier «a guardian angel, the good genius» [Kunin 1984: 207; the Hook 2007: 298].

Often meeting and strongly pronounced konnotativnaja devaljutatsija religionimov is called desakralizatsiej. The difference between desakralizatsiej, desemantizatsiej and konnotativnoj devaljutatsiej consists not only in subjects (in it difference desakralizatsii from desemantizatsii), but also in the ratio
Language factors with the extralinguistic. If desemantizatsija it is in many respects connected with loss of the intralinguistic importance of elements, and desakralizatsija it is often caused by the extralinguistic phenomena konnotativnaja devaljutatsija almost equally depends on all factors set forth above. Konnotativnaja devaljutatsija which is the variant of semantic development leading desakralizatsii religionimov, proves to be true following examples (besides specified in chapter 1): English holier than thou «hypocritical, sanctimonious, pharisaic; haughty, self-satisfied»; fr. petit saint de bois (it is literally: «small sacred from a tree») "hypocrite"; rus. Thirty roubles of gold, remain a place piously (about Judas); fr. donner la benediction avec ses pieds (it is literally: «to give blessing by feet»), it. dare la benedizione con le calcagna «to shake on the gallows» [Kunin 1984: 391; the Hook 2005: 143; CHerdantseva 1982: 119; the Distance 1984: 32].

As examples etymological resemantizatsii it is possible to result following expressions: an armour. Dominus litis «the owner of dispute», English the angel of death, fr. ange exterminateur «an angel of death», rus. And having sinned svjat [Babichev 2007: 953; Kunin 1984: 43; the Hook 2005: 50; the Distance 1984: 32].

Case names are exposed deonimizatsii: Adam - to the God, us, neither soul on the sky, nor bones in the earth «the broken pot» [the Distance 1998: 13] Has died. Deonimizatsija Christian religionimov happens two kinds: 1) deonimizatsija within an anthropological component; 2) deonimizatsija as display deantropologizatsii. Two main conditions deantropologizatsii religionima: 1) metaforizatsija and metonimizatsija (sacred - an icon sacred); 2) etymological resemantizatsija (Adam - clay). From this follows, that etymological resemantizatsija case names often leads deantropologizatsii, counterbalancing desemantizatsiju within an anthropological component.

Existence of an indirect nomination is caused by that in a direct nomination is formed devaljutativnyj an element shown in certain situations. As soon as the given element starts to be shown, it passes at once in an indirect nomination, leading to occurrence of opposite value in a direct nomination. As a result of this transition semantic development of a word is not settled any more by a unique final element - opposite value [the Hook 1998: 325].

Occurrence of phraseological units speaks occurrence of the new semantic components which are expression reflected in human consciousness (and subconsciousness) events [Alefirenko 2005: 86]. If event, having passed through human consciousness, becomes a case situation, it brings a new semantic component in language. The given component is fixed in corresponding forms (words, word-combinations, phraseological units, proverbs). If other event which has occurred later not influences language its semantic component is identical to value of the previous event. Necessity for its language fixing as a result disappears.

In the third chapter «Verbalization diahronicheskogo spaces religious kontseptosfery» is underlined dependence of potential of semantic development religionima from diahronicheskogo fields kontsepta. In this field the relative constant as mental invarianta and its variants - sinhronemy thanks to which existence of secondary values is possible is allocated. Besides, in it internationality and mezhkulturnost religious kontseptosfery is underlined.

Research of semantic development religionimov leads to conclusions that at kontsepta (lingvokonstrukta) is diahronicheskoe a macrofield uniting all time microfields existing at it and a motionless timeless kernel - a relative constant [Alefirenko 2005: 145; the Sokolov 2008: 114; Stepans 1997: 76]. The conceptual element existing during certain time fixed in semantics of several languages, is called sinhronemoj. Sinhronema comes to light through an establishment of semantic unity of a word in several languages of the concrete period of time. Presence mobile sinhronem which speed depends on length of dynamic communications in diahronicheskom a field kontsepta, gives to semantic development of a word.

The quantity sinhronem and their movement is predetermined by the intraconceptual program. Therefore semantic development of certain linguistic unit - a consequence of realisation of the intraconceptual program in a time field [Leontev 2003: 114; Alefirenko 2005: 145].

In different languages dynamic communications derivational, leksikoyofrazeologicheskogo and paremiologicheskogo fields with the nominative remain, despite the thousand-year periods. Various elements diahronicheskogo fields religious kontsepta (sinhronemy) can change length of communication with its centre. Nevertheless, they continue to remain in borders diahronicheskogo weeding. Therefore semantic development of a word which interferes with fast exhaustion of language potential, depends on the sizes diahronicheskogo fields kontsepta [Makovsky 1977: 55-70; Alefirenko 2005: 145].

The semantic potential of a word from it frazemoobrazujushchej and tropeicheskoj efficiency does not exceed the sizes diahronicheskogo a field kontsepta. As soon as the potential of semantic development ceases to correspond diahronicheskomu to a field kontsepta, such word tends to narrowing in the use as transfers only a part of mental unit [Boldyrev 2001: 26].

The word gets opposite value of that the interpreter has time to comprehend not all space kontsepta together with its kernel but only the most clear for it the fragment in this connection the perception of value faces thought, and is formed kontrastivnoe a conceptual field with the corresponding program - kontrastemoj which functioning is subordinated to a relative constant [Eko 2006: 46;
Lihachyov 1997: 22; the Sokolov 2008: 113]. But interpretatsionnoe the field does not allow kontrasteme to dominate in diahronicheskom a field kontsepta. In this connection phraseological units and proverbs are formed.

Presence of phraseological units among which there are where semantic development is difficult to find out, allows to judge about the sizes kontsepta. The sizes kontsepta is it kognitivnaja base. Verbalisation kontsepta depends on its sizes. But it not always leads to semantic development. As an example it is possible to result a proverb the Person assumes, and the God has [the Listrova-truth 2001: 94-96]. Here it is visible, what even paremiologicheskoe the field contains okolojadernye the elements which verbalisation does not allow to find out semantic changes.

Hristianizatsija has accelerated process of verbalisation religious kontsepta. To hristianizatsii the kernel religious kontsepta was not to such accessible broad masses, as after, because of weak verbalisation. Therefore in relation to religious kontseptu two types of verbalisation are allocated: (1) weak: from periphery to a kernel (at level of values there is a semantic convergence etimonov); (2) strong: from a kernel to periphery (semantizatsija / sakralizatsija, semantic divergentsija, reinterpretation, desemantizatsija / desakralizatsija, resemantizatsija / resakralizatsija).

Strong verbalisation kontsepta allows to track better semantic development of a lexeme as there is a concentration of attention on a kernel kontsepta, accurately distinguishing it from periphery. At weak verbalisation semantic development practically does not give in to supervision as it is completely not clear where there is its starting point. It occurs that the starting point of semantic development represents some points with remote localisation.

The religious consciousness does not concern the closed systems and concerns different spheres of a life. It speaks presence of corresponding conceptual communications (central sinhronem). So, semantic compatibility teonima the God verbalizuet data communication kontsepta with ETERNITY, the LIFE, the PERSON, KNOWLEDGE. Presence at kontsepta the GOD of a considerable quantity of word-combinations and the phraseological units possessing relative stability, confirms existence sferoobrazujushchej a conceptual constant and SSK. Therefore the religion which is the existence form teotsentricheskogo the outlooks, possessing ideological sistemnostju, is on international and on metacultural (macrocultural, intercultural) level of a human civilisation [Varzonin 2001: 243; Mechkovsky 1998: 17]. Thus, the difference between languages is not so much at conceptual level, how many on the semantic.

Metacultural religious kontsepty in the language plan have several etimonov. Semantic convergence etimonov occurs in that case, when they verbalizujut same kontsept in different languages. Semantic convergence etimonov is a consequence their conceptual konvergentnosti. Otherwise, for example, in the Italian language
Expression grazia di Dioне would get value «abundance, riches», sootnosimoe with etimonom «the Bearer of the blessing» [CHerdantseva 1982: 315]. Besides, would exist neperevodimost words Deus/Бог, as different etimony verbalizovali various kontsepty. Presence at kontsepta etimonov specifies several in high degree of its verbalisation. And it speaks lingvokulturnymi, metalingvokulturnymi and metacultural (macrocultural and intercultural) the reasons which are and in vnejazykovoj planes. Therefore in relation to etimonu such conclusions follow: (1) etimon is a part of a reference value, but not a conceptual kernel; (2) at kontseptov etimon occupies okolojadernoe a place, limiting a semantic derivation of corresponding language units; (3) there is no direct communication between a conceptual kernel and separately taken etimonom; (4) etimon is only one of okolojadernyh verbalizatorov kontsepta. The semantic archaism is used in that case, when it verbalizuet okolojadernyj an element in diahronicheskom space religious kontseptosfery.

Centuries-old conceptual incompatibility - border diahronicheskogo fields kontsepta. Conceptual incompatibility can be revealed by detection of lexical incongruity. To begin with it is necessary to analyse etymological, thematic, sensible, phraseological and associative dictionaries of different languages. By research etimonov, definitions, phraseological units and associative fields in which the lexeme is used, it is possible to define its semantic potential. Absence of lexical compatibility - border of semantic potential. If the phraseological unit in which it is used Christian religionim, at component replacement «loses sense», that is it is not present in many dictionaries then it is a question of lexical incongruity and about borders of semantic potential. And it suggests about existence of conceptual incompatibility. It is "limit" religious kontseptosfery. But with confidence it is possible to speak about potential conceptual incompatibility. And it obliges to enter concept diahronicheskie horizons religious kontseptosfery, instead of borders.

In the Conclusion results of the performed work are generalised, conclusions on a dissertation theme are formulated, possible prospects of the further research are predicted. As a result of research 6 conditions and 16 general reasons of semantic development of Christian religious lexicon are specified. Conditions concerns: the use, a contextual environment, sotsiolingvisticheskie the phenomena (transition of a word from wider social group in narrower and on the contrary), intensity of the language processes, different internal forms (allowing to speak about mezhjazykovoj divergentsii and influencing variability of translational equivalents), presence of necessary semantic space. Following reasons of semantic development are mentioned: the extralinguistic: activity of the person (including cogitative), historical events, a taboo;
The intralinguistic: a principle of economy of language means, change of the importance of linguistic unit, presence of dynamic communications between the plan of the maintenance and the plan of expression, feature of language reflexion of the validity, the derivational factor, ellipsis, differentiation of synonyms, linguistic analogy, a constant context (chapter 1), an indirect nomination (the second chapter); kognitivnye: expansion of human knowledge of the world (chapter 1), presence mobile sinhronem in diahronicheskom a field kontsepta, subjective discrepancy religious kontseptosfery (the third chapter).

The further researches are connected with expansion of a language material, and also with detailed studying of semantic incongruity and potential conceptual incompatibility.

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A source: RYZHKOV Denis Igorevich. SEMANTIC DEVELOPMENT of CHRISTIAN RELIGIOUS LEXICON (on a material of Latin, French, Italian, English and Russian languages). The dissertation AUTHOR'S ABSTRACT on competition of a scientific degree of a Cand.Phil.Sci. Tver - 2017. 2017

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