Б. Терзић. Руско-српске езикови паралеле
Review of: Б. Терзић. Руско-српске езикови паралеле. (Сборник). Славистичко друштво Србиjе, книга II, Београд, 1999, 370 стр.
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Review of: Б. Терзић. Руско-српске езикови паралеле. (Сборник). Славистичко друштво Србиjе, книга II, Београд, 1999, 370 стр.
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The article examines the representation of the intensity of envy in the Polish, Russian and Ukrainian languages in the linguoaxiological aspect. In the description of the intensity of emotion, a quantitative and qualitative assessments can be distinguished. The scale of the intensity of envy, reflected in the compared languages, is quite wide — from low to very high manifestation of feeling. However, a very strong feeling of envy is more often objectified. The comparative analysis showed a predominant similarity in the representation of the assessment of the intensity of envy in the Polish, Russian and Ukrainian languages. Although it is possible to highlight some of the features inherent in any one language. For example, the description of a strong manifestation of envy through the image of a liquid substance is especially characteristic of the Russian language.
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in memoriam to PROF. YIN CHANLIANG (1935–2022)
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The article deals with the terminological status of "curse" as a linguistic unit. The author analyses this word's lexical and semantic significance in dictionaries and scientific sources. In the study, empirical, comparative and typological-comparative linguistics methods were used. Curses, as statements, have a solid illocutionary effect in the speech act, which is the focus of the study. The study results are of interest to researchers of speech influence and manipulation, as well as to those who conduct cognitive research in the field of linguistics.
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This article is a schematic presentation of the so-called “double” or “independent” relative pronouns in Italian and their Romanian equivalents. This linguistic aspect only seems difficult at first sight, as a different terminology is used for describing identical language facts.
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Based on the case-study of the Italian downtoner mezzo, ‘half of’, the present work aims to highlight, through a usage-based approach, interesting points of semantic and functional convergence between approximation and intensification, which are traditionally considered divergent meaning- construction strategies. Mezzo functions both on the semantic level, by modulating the referential force of nouns, verbs, and adjectives, and on the pragmatic level, where it acts as a discourse marker, enabling the speaker to reduce the illocutionary force of their assertions and helping the receiver to make the inferences necessary to recognise the speaker’s communicative intentions in cases of “loose talk” (in Relevance Theory terms), such as understatement and overstatement. In the second part of the article, the results of a contrastive analysis with Russian are discussed, based on the assumption that the identification of functional equivalences between different languages is a valid heuristic method to explain the semantic and pragmatic multifunctionality of certain lexical elements, also from a cross-linguistic perspective.
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Following the proposal in Seiler and Heine, possession is defined in terms of relationship between two entities, called possessor and possessed. Linguistic possession can be of different types: permanent, physical, inalienable, abstract, etc. In Italian and Croatian, possession is expressed by adjectives, pronouns, and prepositional phrases. In Croatian, it can be expressed also by morphological cases. In Italian, possession is rendered with possessive adjectives and pronouns (mia sorella) and the complement of possessive specification (la sorella di Mira). In Croatian, it is expressed equally (moja sestra); with the dative of the personal pronouns (sestra mi); with the possessive adjectives (posvojni pridjev; Mirina sestra); with the double genitive (sestra mojega oca); with the complement of possessive specification in the substandard varieties (sestra od Mire). The contribution investigates the ways to express possession in Molise Croatian, a štokavo-ikavo variety in use in the linguistic island of the Croatian minority in Italy, in Molise, from a contact-linguistics and contrastive perspective. As at all linguistic levels, when indicating ownership, Molise Croatian has conservative, Croatian, and innovative uses and forms, derived from contact with Italian and the Abruzzo-Molisan variety. In Molise Croatian, one can express ownership by using possessive pronouns (posvojne zamjenice/pridjevi; moja sestra); the dative of personal pronouns (sestra mi); the possessive adjective (posvojni pridjev; sestra Mirina); the complement of possessive specification (sestra do Mire); the double genitive (sestra mojoga oca). The main objective of this corpus-based research is to analyse and describe the influence of Italian and of the Abruzzo-Molisan variety on the morphosyntax and the distribution of possessives in Molise Croatian.
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In this paper, we analyse the spatial meaning of verbal prefixes pri- and do- and their semantic contribution to the lexicalisation of motion events. Our analysis is based primarily on the lexicographic description of these prefixes proposed in the Academic Grammar of the Russian Language (Švedova et al., 1980) and on the interpretation given to them in different works devoted to the study of the semantics of verbal prefixes in the Russian language. In different contributions, it is observed that the spatial meaning of the prefix pri- expresses the reaching of the goal of motion, including the crossing of its threshold (boundary-crossing). In contrast, the spatial semantics of the prefix do- is mostly described in relation to the progressive approaching to an endpoint along a spatial scale (boundary-reaching). In the course of the contrastive analysis, an attempt will be made to identify and describe possible Italian correspondences for Russian verbs of motion with prefixes pri- and do-. We also consider which semantic components of a motion event encoded in a Russian prefixed verb are expressed or omitted in the corresponding Italian constructions. The research has been conducted on the parallel Russian-Italian corpus, part of the National Corpus of the Russian Language (we consider just a few examples).
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This article analyses, with the specific tools of comparative literature, the way Mabel Dearmer’s play Don Quixote. A Romantic Drama (1916) revisits Miguel Cervantes’s novel The Ingenious Gentleman Don Quixote of La Mancha (1605/1615). It discusses the work of this less known English novelist and playwright as a modern adaptation which successfully offers the Knight of the Sad Countenance the ending she believed he deserved, imbuing her text with intertextual echoes from the English pastoral tradition and the Byzantine adventure novel.
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Estonian is a verb-second (V2) language: in certain types of sentences, the finite verb tends to be the second constituent. The V2 feature of Estonian is most likely to have developed under Germanic influence. However, there are differences between Germanic and Estonian V2 order. The word order of Estonian main-clause wh-interrogatives is one of the major exceptions to the V2 order. Main-clause wh-interrogatives are always V2 in Germanic but predominantly verb-final in Estonian. The paper describes two corpus studies - a synchronic and a diachronic one - that aimed to clarify the proportion, nature and development of the V2 order in Estonian main-clause wh-interrogatives. The synchronic study showed that the proportion of the V2 order in present-day Estonian main-clause wh-interrogatives is approximately 22%.
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The article looks at the origin of the dialect word prann ‘fringe’ and concludes that it is a loan deriving from the equivalent Baltic German word Franje.
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Review of: Oana-Adriana Duţă. Paralelismos estructurales y semánticos en la fraseología del español y del rumano. Bucureşti: Editura Universităţii din Bucureşti, 2020, 327 pp
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The subject of this article is the idiom БОГЪ ВѢСТЪ / ВЕДАЕТ/ ЗНАЕТ, that is, БОГЪ ВѢСТЪ / Bog zna in Russian and Serbian. In the first chapter, which deals with the origin and genesis of the expression, the evidence of its biblical origin is given, while the process of its development as a phrase, its course and the reasons for the emergence of a new meaning of the idiom in communicative use are explained. The second chapter provides an analysis of the idiom from a paradigmatic aspect. Its lexical, morphological and stylistic variants are analyzed. The third chapter deals with the status of the idiom черт/бес/леший ЗНАЕТ in the Russian language, i.e., джବ¬vo zna (will znati, bi znao) in Serbian and its relationship to the idiom Бог весть/ ведает/ знает, that is, God knows. Descriptive, phraseological - monolingual and translation dictionaries - both contemporary and historical - were used as the basic corpus in the research. As an additional corpus, we used our own file created on the basis of excerpts of examples from literary and artistic works and epic poetry. The National Corpus of the Russian Language (NKRJ) served us as a basic check of the functioning of idioms in context. The application of the diachronic, contrastive and descriptive method on the aforementioned corpus was aimed at discovering the origin and genesis of the idiom highlighted in the title. The idiom Бог весть/ ведает/ знает, or else, Bog zna belongs, thematically, to the group of idioms with a component theonym. Despite its high frequency, as far as we know, there has been no special study that would deal with its origin and functioning in either Russian or Serbian. In terms of the phraseological units that deal with the topic ofsacred phraseology, which in its composition contains the component Bog (God), or similar phrases, there are many works on biblical phraseology, in which idioms are mentioned that are the subject of our attention. However, we did not find any works that specifically deal with the origin of the idiom Bog zna (God knows) and its development in language. The largest number of phraseological units with the component Bog (God) by origin are addresses to the deity: trivial greetings, sayings, oaths, curses, and thus, speech acts in which people address a higher power on different occasions or mentions the name of God in different situations. Although the Christian church is not favorable towards mentioning the name of God without need, the prevalence of different idioms with the mentioned component in most languages is very large. Our preliminary research shows that the mentioned idiom is widespread in all Slavic languages (and not only in them), so it could be said that this phenomenon is a linguistic or a phraseological universal. In the first part of this work, the biblical origin of the idiom is proven by applying diachronic and contrastive analysis. From the quote used in the Gospel according to Luke, it can be seen that the expression is used in its literal meaning: God knows / God sees, that is, God is a witness. This literal meaning of the biblical expression, which explicitly expresses one of the attributes of the Christian God as all-seeing, all-knowing, served as the first step in the phraseologisation of the expression. Both of its components continue to retain their lexical meaning, but in addition acquire an intensifier function, similar to the words: really, really, undoubtedly. The intensifier function that the idiom later developed can already be sensed in the Biblical context, where after the component God it is explicitly reflected by the particle že. Phraseologisation of the Biblical expression "Bog vȇ", i.e., "God knows" took place at the moment when the literal meaning of the expression gained additional pragmatic content, that is, when in the end the text began to be used to amplify or emphasize the meaning, to have the function of an intensifier, or else the addition of the words just, really, without a doubt or really. This is also demonstrated by the syntactic position of the expression, which can be found both at the beginning of the statement and in the interposition, where the comma is singled out on the letter as an inserted unit that has no syntactic function or action in the sentence, and as is well known, this is a characteristic of all sentences. The new word bôgznā 'really, surely, definitely, in fact' was created from the aforementioned expression in Serbian during its historical development, the archaic meaning of which is recorded only in older dictionaries. (RJAZU I, 475; Rečnik SANU I, 684, Stevanović I, 41). Its second meaning, which in our opinion appeared later, is recorded in all modern dictionaries: bôgznā for expressing uncertainty, indeterminacy: who knows, no one knows, it is not known I.e. God-wouldknow, God-asks you (Dictionary SANU I, 684; Dictionary SJ, 97) The new meaning of the expression Bog zna (God knows) ʽno one knows, it is not known, it is unknown', which is highly frequent and overwhelming in contemporary use in all Slavic languages and which ¬ already lexicographic sources, it was created as a new stage in its development. This meaning arose in communicative use at the moment when the expression began to be used as a ready-made formula - an answer in a reply to a question to which the communicator does not know or does not want to give an answer. Based on the semantic interpretation of the expression in Dal's dictionary, the gradual development of the expression in communicative use is illustrated: Бог весть, Бог знает – я не знаю (God knows, God knows - I don't know) (Dal, 65). The original communicative use of the expression Bog zna is being reconstructed, that is, we examine the emergence of its new meaning "no one knows, it is not known, it is unknown". In our opinion, the process of phrasing went in this order: I don't know → who knows → nobody knows → (only) God knows. It is interesting that the newly acquired meaning is practically antonymous in relation to the above-mentioned and described first meaning of the expression God knows 'really, really, certainly, undoubtedly'. The answer to the reason for its creation lies in the fact of the recognition that only God knows, that is, this kind of answer gives exclusivity to God as omniscient, all-seeing and the only one who can do so. knowledge is available and the limitation of human understanding of the world and the things in it is acknowledged: I do not know that → no one knows that → but only, exclusively God knows. Both in Russian and in Serbian there are lexical variants of the idiom "God knows" that more precisely refer to this new meaning "no one knows, it is not known, it is unknown" : Один Бог знает (ведает), Одному Богу известно, or, in Serbian, samo, sa¬mi, jedan Bog zna. The lexical variants of the mentioned idioms, which in addition to the key component Bog (God) have the attributes один, jedan, (one), which themselves suggest the Biblical fact about the all-knowing God and the limitation of human knowledge. It was precisely emphasizing this seed of exclusivity of God's knowledge that enabled the emergence of the new meaning of the idiom: only God knows → no one but God knows →'no one knows, it is not known, it is unknown'. As additional proof that the newly created meaning of the idiom is an answer, the reply to the question is demonstrated by an example from the Serbian language with the lexical variant Boga pitaj (lit. Ask God) meaning ʽno one knows, it is not known, it is unknown' It is highly frequent in modern Serbian, and it was created by replacing the verb component of the expression in which instead of the 3rd form present singular of the verb znati (to know) we have the 2nd form imperative singular of the verb pitati (to ask). In this way, the Biblical expression that is used in the initial stages as a kind of analytical intensifier with the primary meaning of affirmation or confirmation of the views expressed, emphasizing the truth of the statement, acquires a completely new meaning in teh communicative context - the opposite meaning of uncertainty, indeterminacy and doubt. This phenomenon of a kind of enantiosemy of expressions is not foreign to idioms that are used in communication and that have a predominantly modal meaning. In the second part of the paper, on the basis of checking the lexicographic description of the idiom in various descriptive and phraseological - monolingual and translation dictionaries - both contemporary and historical, we ideitify the paradigmatic relations of the idiom in both contrasting languages. Its numerous lexical, morphological and stylistic variants are analyzed. The National Corpus of the Russian Language (NKRJ) was used to make a basic check on the functioning of idioms in context. A detailed analysis of the aforementioned sources presents the paradigmatic relations of idioms in both Serbian and Russian. A certian level of lexical variation in the analyzed idiom is present in both languages. Some variants are present in both languages, which is due to extra-linguistic reasons, i.e. the identical conception of the assumed attributes of God. There are, however, also differences caused by linguistic variation, as is most obviously he case with verb variation. In Russian, older Slavic verb forms have been preserved in the idiom, while in Serbian these forms have become archaic, and certain innovations have appeared.The third chapter deals with the status of the idiom черт/бес/леший знает in Russian, that is, đavo zna (će znati, bi znao) in Serbian (Eng: the Devil knows, will know, would know) and its relationship to the idiom Бог весть/ ведает / знает , that is, God knows. And the synonym of the idiom God knows expressed by its axiological antonym ‒ demononym đavo/черт (the Devil) also has a number of lexical variants in the two compared languages and they are often semanticized in the dictionaries in the same vocabulary, from which it follows that they are treated as its variants. We present arguments according to which the above mentioned idioms, despite their identical global meaning and syntactic structure, should be recorded separately, due to their different connotative values and the pragmatic potential and function resulting from them. The semantics of the expression Бог весть/ знает is identical to the semantics of the idiom черт знает, with the same syntactic structure, which unequivocally proves that it is an idiom of a structural-semantic model, but, on the other hand, despite the fact that both idioms have an identical global meaning, in the key component of the expression Бог i черт (God and the Devil) are made distinct, and are actualized today in the process of communication despite the phrasing of the meaning of the original expression. It is precisely this transparent internal form that causes a double actualization of the idiom in use and which means that the mentioned idioms in a specific context usually differ in their connotative value. Ta The different connotations of the idioms Бог знает and черт знает were created as a set of expressive (metaphorical and evaluative) elements related to the key components of the idiom, i.e. God or the Devil, The analysis of numerous examples of the contextual use of the two idioms in our literature confirms that apart from the meaning of uncertainty or doubt, which they have in common, they clearly also differ from each other in the connotative sphere. The idiom Бог знает (God knows) is used predominantly in situations that are accompanied by, if not positive, then at least neutral pragmatic content, while черт знает (the Devil knows) give rise to uncertainties and ambiguities, but often also expresses anger, displeasure, resignation or even rage. This type of differentiated relationship between the idiom and the component theonym and demonym can also be applied to the similar idioms used in Serbian.
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The present study examines in contrastive terms issues concerning alcohol consumption raised in collections of proverbs in two languages (Polish and Spanish in the Iberian Peninsula vari- ety and the Mexican variant). These include the pleasure of alcohol drinking, the approval or disapproval of alcohol consumption, attitudes towards abstinence and non-drinkers, and the effects of its intake. The corpus underpinning the research consists of more than 2,900 prov- erbs related to food and drink, and the analytical part uses the methodology of contrastive work in the fields of paremiology and phraseology. The aim of the work is to explore the cultur- ally rooted and culturally motivated judgements and beliefs reflected in proverbs, as well as to encourage general reflection on the values conveyed in proverbs. The conclusions of the ana- lysis allow us to see a number of similarities between languages and cultures, but also reveal important differences in attitudes towards alcohol consumption and, in addition, the perspec- tive from which they were created.
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The existence of language varieties has a considerable impact on communication. They influence the interaction between language users from various centres due to the number of linguistic differences observed on the level of phonetics, spelling, grammar, lexis, and pragmatics. On the one hand, pluricentric languages connect people from various centres by using the “same” language, and on the other hand, they separate them by developing national norms. This article aims to demonstrate the importance of teaching language varieties in foreign language classes because the knowledge of national norms of pluricentric languages is essential in communication with people from various centres. Both English and German are pluricentric languages. Advanced language users should be aware of the differences between language varieties and be able to use the appropriate variety according to the communicative situation. The research undertaken in this article is meant to verify the undergraduate students’ knowledge of English and German varieties, emphasising terminology used in everyday life and their abilities to communicate in languages other than English or German.
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This study deals with some theoretical issues of the lexicographical representation of the pragmatic particles in the Bulgarian and Croatian languages. The analysis focuses on the lexicographic definitions of the particles indeed, actually, simply/наистина, действително, просто/zaista, zbilja, stvarno, jednostavno, excerpted from Veliki rječnik hrvatskog jezika, HJP, Dictionary of the Bulgarian language. Since the lexicographical concept stems from the current linguistic theory, an attempt has been made to systematize the lexicographical approaches in view of their dominant theoretical concepts. Some of the highlights include, e.g., the structural-morphological approach ‒ the grammaticalization processes presented as manifestations of lexical polysemy, homonymy or conversion, as well as the so-called integral model of description of linguistic facts, oriented to information related to the syntagmatic combination of particles in the broadest sense ‒ both at the level of utterance and the level of discourse. The representation of particles in the same dictionary entry with the adverbs has its basis in grammatical polysemy. Conclusions are made regarding the need for the lexicographic definitions to more fully reflect the semantic structure of particles, as this makes it possible to trace their modifying role at the level of discourse and speech acts.
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In the present paper, we will focus on phraseological units that have in their structure the lexeme “Earth” in the Romanian and Russian languages. We will present the conceptualization, the ways of perception the concept by the speakers of each language. The inventory and analysis of idiomatic constructions is based on lexicographic sources: bilingual dictionaries, explanatory and phraseological dictionaries. The material presented in this paper can be a topic for students to approach, within the optional course of Phraseology or practical Russian language courses.
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In this paper, we will focus on structures containing the nouns “moon” and “sun” in the Romanian and Russian languages. Mainly, we will present the structures in which the two nouns appear in a bilingual dictionary that we consider to be a lexicographic reference source in the field. We will make observations of a lexical-grammatical nature regarding the way the structures are made, highlighting the differences and similarities between the two languages. We will analyze the usual phrases recorded in the dictionary, but also the phraseological expressions present here.
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The aim of the paper is to present its author’s view on the Furdalian (1977) concept of open linguistics and exemplify it with an investigation into linguistic modality. The author applies concepts and research tools from philosophy and logic in order to explain phenomena pertaining to the semantics of English modals: can, could, may and might. The described study uses the model of the semantic field of modal expressions (Kratzer 1991) and authentic samples of language use excerpted from The Corpus of Contemporary American English. The analysis establishes the conversational backgrounds that underlie the modal readings of the studied verbs and confirms the interactions of possibility modals with the imperfective and the perfect, which yield the epistemic flavor. It also reports on the interaction of possibility modals with negation, which leads to changes in the modal force.
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Review of: Recenzja książki Zofii Bilut-Homplewicz: Prinzip Perspektivierung. Germanistische und polonistische Textlinguistik – Entwicklungen, Probleme, Desiderata. Teil II: Polonistische Textlinguistik (Danziger Beiträge zur Germanistik, Band 61. – Berlin: Peter Lang GmbH, 2021, s. 172)
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