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EN
In the article the artistic peculiarities of the unfolding of the theme of death in the literature for children and youth have been analyzed on the basis of Halyna Kyrpa’s (Галина Кирпа) story My Dad Has Become a Star (Мій тато став зіркою). The author’s interpretation of Thanatos motifs has been paid much attention to. The system-creating components of the poetics of the story (thematic and problematic accents, pathos, genre, the system of characters, psychological nature, chronotope, narration and language) have been explored. The writer adheres to the principle that is characteristic for children’s prose, in which most often the death of a person (character) is interpreted as a transition from the earth’s life (image) to another space (image). The analyzed story reflects the specifics of literature for children: the coverage of the topic from the point of view of the child, dynamic plot of the story, high level of visualization of the text, the use of metaphors and symbols, the image of the inner world of the young hero and her reflections; life-affirmation, an optimistic guideline for goodness and vitality pathos, understandable language, stylistic expressiveness. The author defined functional aspects and features of receptive perception by young readers of the text, which presented the complex, „adult” themes.
EN
Languages play an essential role in communicating aesthetic, scientific and religious convictions, as well as laws, worldviews and truths. Additionally, metaphors are an essential part of many languages and artistic expressions. In this paper I will first examine the role metaphors play in religion and art. Is there a specific focus on symbolic and metaphoric language in religion and art? Where are the analogies to be found in artistic metaphors and religious ones? How are differences to be described? How do various (philosophical) concepts of aesthetics and theological concepts explain those different kinds of language and how, if at all, do they make use of them? Lastly: what could be added to aesthetics, philosophy and theology by examining carefully the role and importance of language, including nonverbal, sign language and especially metaphorical language? Without the human capacity for language, religions are scarcely imaginable. A widening of traditional exegesis and hermeneutics by taking into account nonverbal semantics is needed. Religion is a cognitive and linguistic phenomenon. By taking this seriously, we set and enable an agenda to discuss religion scientifically, leaving aside for the purpose of a scientific understanding and discourse about the inter-religious and the inner-religious claims of truth and absolutist claims. To sum it up: metaphor is introduced as an important means of language when it comes to religious conceptualization. Next, I will show that art, more than religion, deals with visual metaphor – the latter being an image that suggests a particular association, similarity or analogy between two (or more) generally unconnected visual elements. This often, but not always, functions in a roughly comparable fashion to the better-known concept of verbal metaphor. In addition, visual metaphor has developed many original and unique characteristics. These two sections are followed by another one dealing with (inter)cultural philosophy of religion and aesthetics, as well as the meaning of metaphors for these disciplines. The next section is on metaphor and metaphorical language in mathematics, natural sciences and art and how they are related, i.e. influence and help each other. I will discuss the critical approach to metaphors in natural science and provide a short introduction to the cultural history of mathematics and art. Mathematicians and artists have long been on the quest to understand the physical world they see before them and the abstract objects they know by thought alone. How have art and mathematics helped each other in representing each other’s concepts? A final section provides a summary and an outlook: theology is contextual as is science – and so is art. All these disciplines partly rely upon metaphor and by the help of metaphor get closer to an intercultural and interdisciplinary understanding. I shall argue that, by dealing more carefully with their metaphorical language and their own metaphors, together they become better equipped to map the world. -------------- Received: 20/03/2020. Reviewed: 23/04/2020. Accepted: 15/05/2020
EN
The following paper investigates the nature of idiomatic expressions for emotions and analyses them in Polish and Norwegian. Emotions are a phenomenon universal for all human beings, yet their perception and expression differs across cultures. It seems to be a tendency in all languages to ‘somatize’ emotions, that is to place them in the human body, the nearest reference point. However, explaining this tendency by physiology is not always plausible as shown in the conducted study on expressions using internal organs and bodily liquids in Polish and Norwegian. Expressions that bear most similarity between languages coming from the same culture circle are not those motivated by physiology, but by culture, as for example those originating from Hippocratic humoral doctrine. Metaphorical mechanisms, claimed by some linguists to be universal, for example the so called container metaphor, are also to be found in the analyzed material. It has been proven that culture can influence the construction and perception of emotions. The language of emotions, which by default is a part of culture, calls therefore for more attention from researchers in all fields dealing with this topic.
PL
The article concerns a story about the country doctor and begins, it would seem, in the very typical circumstances of everyday life. The doctor is called to the patient who allegedly needs urgent aid. In the final scene, this doctor, when in need, exposed to frost of “unhappy age”, wandering astray “with an earthly vehicle, unearthly horses”, has nobody to rescue him. The author’s aim is to prove that the complexities of the language in this story, contributing to its special, barely penetrable atmosphere, are an artistic device used by Franz Kafka.
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