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about ways of conceptually-terminological fixing of a place slavjanizmov with is sacral-religious semantics in Russian speech practice

From the very beginning of formation of linguistic Russian philology as independent area of knowledge, since M.V.Lomonosova, with its well-known «Forewords about advantage of books church in the Russian language», the question on a parity of actually Russian and Church Slavonic elements was hardly probable not the most important thing without which any Russian textbook did not manage, especially its histories and stylistics.

In article «To history of lexicon of Russian literary language», for the first time published in 1927, V.V. Vinogradov wrote: «in general

Characteristics of stages of development of a literary language the process of its evolution is drawn as replacement of initial tserkovno-book elements by razgovorno-speech lexemes. At all simplified nature of this historical scheme which besides suffers mixture of different genres of literary-book speech with dialects of razgovorno-intellectual language, in it the consciousness (though also not defined), that migration tserkovnoslavjanizmov - the central problem of history of Russian literary speech »[Vinogradov 1977: 12] is essential.

As a whole accepting the resulted formulation of a problem, we will pay attention to its specifically Soviet allegorical meaning.

From the lexico-semantic point of view, with reference to a development problematics public Russian slavjanizmov (tserkovnoslavjanizmov) the concept «tserkovno-book elements» is expedient "perevyrazit" as is sacral-religious, Christian "elements", and opposition «book - colloquial» to display in the formulation church (Christian, is sacral-religious) - sekuljarnoe ("secular", wordly).

Let's pay special attention: used by V.V. Vinogradovym sushch. Migration ‘ moving from one place in another ’ actually acts as an euphemism sushch. sekuljarizatsija: direct perusal of value sushch. Migration ‘ moving from one place in another ’ assumes presence of two ostensibly essentially different "places" - on the one hand, the is sacral-religious sphere connected with Church Slavonic language, on the other hand, sekuljarnoj (wordly, "secular"), connected with all the others, not specially orthodox areas of a life of a society. At such statement the question on a place tserkovnoslavjanizmov in Russian literary language dared in the logician of those values which bear words to enrich / enrichment: «to make more richly, more variously on structure, the maintenance» [NBTS: 677].

As consequence, tserkovnoslavjanizmy or slavjanizmy with latent is sacral-religious semantics within the limits of that part of linguistic Russian philology which is focused on sekuljarnye the paradigms of linguistics associating last years with concept "anthropocentrism", are considered not in the special status of language means opredmechivanija is sacral-religious maintenances, but only as carriers of those private stylistic functions which are reflected in a dictionary dung of type "high", "book", "church", "archaic".

Otherwise in the Soviet atheistic philology could not be on two principal causes. First, the "sincere" person, germenevtichesky «expectation horizon» which is limited anthropo-and-or
sotsiotsentricheskimi representations adequately perceive and interpret texts of the spiritual maintenance cannot [Levshun 2013].

«The sincere person does not accept that from Spirit Bozhija because he esteems it madness. But spiritual judges about all.» (1 Barks 2: 14­15). Hence, «the spirit mood» recipient is necessary specific. Secondly, the methodological base and the saved up experience of wordly researches of a material with teotsentricheskoj komponentoj, - however, by estimations of experts is necessary, «the semiotics sacral remains for philology a lacuna as the semiotics aspect sakralnosti was not exposed to detailed consideration at all» [Abrams 2006: 1]. The decision of this problem as is necessary connected with philological germenevtikoj «assumes the account grammatical, psychological, sociological, kognitivnyh and other support» [Krjukova 2010: 50], and among «other support» appear also theological - what are connected with semantics slavjanizmov in their is sacral-religious values and senses.

Since the boundary of the XX-XXI-st centuries which was marked by spiritually-religious revival of Russia, the question on an is sacral-religious component of Russian national consciousness and Russian culture becomes more and more sharp and consequently, more and more actual there is also a question on a place tserkovnoslavjanizmov and slavjanizmov with is sacral-religious semantics in Russian literary language and in speech practice. As the is sacral-religious component not simply penetrates all culture, is its not only historical, but also a constant «a nutritious basis» this component in speech practice acts as a component of semantics not only actually slavjanizmov (tserkovnoslavjanizmov), but also those Russian words which in various diskursivnyh environments act as tserkovnoslavjano-Russian polisemanty (probably as

Tserkovnoslavjano-Russian homonyms, but from the decision of a question on that to treat the given phenomenon as polisemiju or a homonymy, we within the limits of the given work are eliminated, accepting the term polisemanty and understanding, that
In many respects it has working character). These are lexemes with the general praslavjanskim a source, in respect of expression by anything from each other not differing, but in respect of the maintenance bearing as sekuljarnye, and is sacral-religious values and senses. As sekuljarnye values are connected with essential wider spectrum speech an expert they appear in «a light zone of consciousness» native speakers whereas is sacral-religious words are hidden in depth of "cultural memory».

«Cultural memory» words is shown in situations, «when

The initial sense blacked out for modern consciousness influences word usage, implicitly motivates it »[JAkovleva 1998: 43],

It is shown in it. «Cultural memory» words - the phenomenon of live speech activity entered in actual lingvokontseptualnye of structure of language consciousness, first of all deep that is why is «property of the individual» [Zalevsky 2005], as well as sekuljarnaja (in a typical case more obvious and actual) semantics. N.B.Mechkovsky underlines: « The language role in relation to spiritual culture of a society is comparable to a dictionary role under the relation to all variety of texts which it is possible to write with use of this dictionary. The same language can be means of expression of polar ideologies, raznorechivyh philosophical concepts, uncountable variants of worldly wisdom »[Mechkovsky 1998: 36]. With reference to a question about slavjanizmah we will add: slavjanizmy can be used and in sekuljarnyh values and senses, and in is sacral-religious, and the second case is completely not necessarily connected with the specific church environment, is there can be an everyday dialogue, publicism, art (including poetic) speech etc.

Thus, it is necessary to distinguish, on the one hand, tserkovnoslavjanizmy, identified as tserkovnoslavjanizmy - words with specific is functional-stylistic and emotsionalnoyostilisticheskoj colouring (as, for example, sretenie, the crucifixion, an Assumption), on the other hand - tserkovnoslavjano-Russian polisemanty or
Tserkovnoslavjano-Russian homonyms (as, for example, good fortune, a drudgery, a charm). Primenitelno to the second category in cases when Church Slavonic, is sacral-religious values and senses mean, it is expedient to use the specifying term semantic slavjanizmy.

The general for both categories, that is for actually slavjanizmov (tserkovnoslavjanizmov) and semantic slavjanizmov, patrimonial imenovanie - slavjanizmy in which semantics it is necessary to distinguish two perusals: as much as possible wide - «a word, expression staroslavjanskogo or

The Church Slavonic origin, entered into Russian »[NBTS: 1206-1207], and restrictive, narrowed - carriers specific is sacral-religious (namely - Christian, orthodox) semantics. Both categories slavjanizmov - a phenomenon live, but on diskursivnym to environments distributed non-uniformly. For conceptually-terminological fixing of that fact, that national Russian serves, on the one hand, is sacral-religious, on the other hand, sekuljarnye spheres of a life of a society, in humanitarian (mainly linguistic) literature are used various conceptually-terminological means.

Diglossija - the term which has settled in Russian philology used for fixation of this situation. Become axiomatic the characteristic diglossii, the offered B.A.Uspensky with a view of display of tserkovnoslavjano-Russian of interaction: «Diglossija represents such way of coexistence of two language systems within the limits of one language collective when functions of these two systems are in additional distribution, corresponding to functions of one language in usual (nediglossijnoj) situations. in the most obvious case book language acts not only as literary (written) language but also as language sacral (cult), that causes both specific prestige of this language, and an especially carefully observed distance
Between book and informal conversation; and business in Russia »[Uspensky 1994: 5] is.

Let's pay attention: in the quoted characteristic «language sacral» is identified with "cult", that is inexact reflects realities of interaction is sacral-religious and sekuljarnoj spheres of language consciousness and speech practice. Sacral, not being limited to "cult" limits, is present as an organic component at the most different diskursivnyh environments, including it is far otstojashchih from a church fencing.

M.I.Shapir, criticising B.A.Uspenskogo's theory for internal discrepancy, fairly marked «a continuity lingvokulturnogo ‘ spaces ’», «diffusion of Church Slavonic and Russian forms» [SHapir 1989: 296]. Accepting these positions and developing them in representation about tserkovnoslavjano-Russian polisemii slavjanizmov, consider expedient to notice, that in modern Russian philology there is a number of the terms acting as alternative concept "diglossija", aimed at phenomenon fixing sacrally-sekuljarnoj two-planned character of Russian language consciousness and speech practice.

Orthodox sotsiolekt and orthodox religiolekt - the terms funded by sociolinguistics which are based on representation about otnesennosti Church Slavonic (= orthodox) speech elements to the limited circle of situations of social interaction and, accordingly, to the limited circle of persons, acting as carriers of corresponding system language / speech means.

Sotsiolingvistichesky perusal of concept "religiolekt": «Under

religiolektom rather steady, socially marked subsystem of the national language serving speech requirements of limited social group of believing people, reflecting teotsentricheskuju a picture of the world and characterised is understood

Phonetic, lexical, word-formation and grammatical features »[Bugaeva 2010: 13-14]. It is thought, a basic component

The given definition «the limited social group of believing people» hardly probable can be a little strictly outlined in denotativnoyoreferentsialnom the relation as «believing people» extremely differ on degree of the affinity-remoteness to / from a church life, no less than on external projavlennosti the religious sights and feelings.

Sotsiolingvistichesky perusal of concept «orthodox sotsiolekt»: «In the fullest kind orthodox sotsiolekt it is presented to speeches of monks, clerics and laymen so-called“ pritserkovnogo a circle ”, pupils of orthodox educational institutions. A nuclear zone - speech of the monks living in closed space with limited possibilities of dialogue with laymen, and furthermore with non-believers» [Bugaeva 2008: 14]. With reference to «a nuclear zone» the concept characteristic «orthodox sotsiolekt» is represented fair, however as the circle orthodox believing in the sociological relation is vaguely wide, also questions on a circle of its carriers, on degree of expressiveness specific language / speech elements in speech of the persons entering into the given circle, are represented stubborn.

Considering a question about konfessionalno a specific part «orthodox sotsiolekta», I.V.Bugaeva marks: «Accurate borders

Lexicon sotsiolekta to define difficult. A kernel Russian words - make terms (postrichsja, a mass, the reference, otdanie), tserkovnoslavjanizmy (the innocent person, a face), gretsizmy (agiografija, fur-trees), gebraizmy (alleluia, amin, osanna), latinizmy (sect, seminary, an altar). The periphery is represented by numerous common words, which in speech of people of the given isolated group get new value (a rule, hours), develop additional figurative senses (service, obedience, falling), change konnotativnoe value (a charm, charm, humility,
Creature). Develop inside sotsiolektnye antonimicheskie steams: vestments of the bishop - exposure of the bishop »[in the same place: 15]. The question on subjects of corresponding word usage remains opened.

Despite heuristic utility, concept use «orthodox sotsiolekt» in research practice encounters a serious methodological obstacle: the concept «orthodox sotsiolekt», interpreted as «language / speech of orthodox believers», opposes "believers" - all other part of a society. Such opposition is hardly probable correct, as if to divide society on axis «religious belief - disbelief» it is necessary to recognise, that space between extreme points on this axis - kontinualno, includes set of "intermediate links». «The absolute belief», no less than «absolute unbelief» - is faster «theoretical possibilities», than a reality.

So the concept «orthodox sotsiolekt» appears in the face of a problem of a religious component of consciousness / existence of the person and a society and its language / speech opredmechivanija. From here more a general characteristic of a scientific situation: «Necessity of an exit of modern philological Russian philology from an anthropocentrism snare on interdisciplinary open spaces, adjacent with divinity and Christian spiritual experts, nowadays becomes more and more obvious, including for the academic science.» [Wolves, Volkova 2018: 18]. It is connected with actively formed paradigm teolingvistiki (see survey work: [postovalova 2013]).

Complexity of conceptually-terminological fixing of features of interaction of Church Slavonic and actually Russian elements is defined by uniqueness of a situation: Church Slavonic on

To lexeme origin opredmechivajut as is sacral-religious, and sekuljarnye the phenomena of human consciousness which are in interosculation relations. Thus is sacral-religious semantics "is quite often hidden" in sekuljarnuju a semantic cover,

It is perceived and understood, taken from an internal lexicon and it is used in speech only under condition of corresponding to "a consciousness mood» - in situations both passive, and active speech

Activity.

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A source: Borodina Ekaterina Jurevna. SLAVJANIZMY In the POETIC DICTION of the Item And. The VJAZEMSKY. The dissertation on competition of a scientific degree of a Cand.Phil.Sci. Tver — 2019. 2019

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