Naslov
Cross-linguistic Analysis of Metaphorical Conceptions of душа/dusza/duša (ʻsoulʼ) in Slavic Languages (Russian, Polish, and Croatian)

Autori
Štrkalj Despot, Kristina ; Skrynnikova, Inna ; Ostanina Olszewska, Julia

Vrsta, podvrsta i kategorija rada
Sažeci sa skupova, neobjavljeni rad, znanstveni

Skup
Annual Meeting of the Berkeley Linguistics Society (38 ; 2013)

Mjesto i datum
,

Vrsta sudjelovanja
Poster

Vrsta recenzije
Nije recenziran

Ključne riječi
conceptual metaphor theory; parallel corpora; Soul; metaphorical mappings; Russian; Polish; Croatian

Sažetak
Cross-linguistic analysis of metaphorical conceptions of SOUL in Slavic Languages (Russian, Polish and Croatian) It has already been discussed by a number of authors that the Russian word dusha (‘soul’) has much wider range of use and much higher frequency than English word soul (Wierzbicka 1989, Zalizniak 1996 ). It is most often translated as «soul» but is sometimes better rendered as «heart» or «mind». This fact is partly explained by differences in folk psychology. Since in other Slavic languages dusha has a similar range of use and frequency to its equivalent in Russian, we assume that the relevant conceptual structure is not just Russian but pan-Slavic. In this paper we examine that assumption by providing a detailed corpus-based analysis of metaphorical and metonymic conceptions of DUSHA in three Slavic languages: Russian (East Slavic), Polish (West Slavic), and Croatian (South Slavic). We apply conceptual metaphor theory (Lakoff and Johnson 1980, Lakoff 1987, Grady 1997, Lakoff 1999, Kövecses 2000, Lakoff 2009 etc.). The research corpus consists of Russian National Corpus, Polish National Corpus and Croatian Language Repository. Analysis showed that the cultural model of DUSHA is indeed very similar in Russian, Polish and Croatian, and that it integrates bodily and cultural (especially religious) experiences. All three languages have two types of Idealized Cognitive Models (ICM) (Lakoff, 1987) for SELF and metaphorical conceptions of DUSHA are tightly related to those models. One ICM of SELF is dual ‒ it has only two entities: body and soul. Body is a visible, physical part of SELF, and everything else that is not visible is referred to as soul (therefore it includes reasoning, feeling, morality, character, etc.). Personified SOUL in this model is capable not only of breathing, walking, waking up, giving birth, etc. but as being capable of thinking, wanting, feeling (even feeling romantic love and lust), which explains why it is not translatable into English as soul, but rather as mind or heart. Source domains in this model include: CONTAINER FOR EMOTIONS, PHYSICAL PART OF THE BODY THAT CAN HURT, RIVER/SEA, FIRE, ARTISTIC CANVAS etc. (with variation among the languages in question). In this cognitive model PARS PRO TOTO metonymy (SOUL for PERSON) can be used for every human being, no matter how good or bad, moral or immoral it may be. Another, nondual ICM of SELF, includes body, heart, mind and soul, each having different tasks. Soul in this model is the only part of the SELF that lives after all other entities die and it is tightly connected to Christian religious beliefs. In this model soul “lives” or is “imprisoned” in the body” (THE BODY IS A CONTAINER/HOUSE/PRISON FOR THE SOUL). SOUL is further conceptualized as PRECIOUS or FRAGILE ENTITY and as being UP, MORAL, PURE, VIRTUOUS, BEAUTIFUL etc. In this model PARS PRO TOTO metonymy (SOUL for PERSON) can be used only for good, moral and virtuous human beings. Both idealized cognitive models of SELF are coherent with the container model of SELF manifested in Lakoff 1987, Sweetser 2004 and Lakoff and Johnson 1999.

Izvorni jezik
Engleski

Znanstvena područja
Filologija

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