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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 3 (22), 2018 ISSN 2587-8093

The fact that German is a regionally conditioned product of culture is reflected in the lexical polyonymy. The plurality of culturally marked nominations in German has the obvious diatopic (regional) specificity within the boundaries of the German-speaking polycultural space. This can be shown most clearly by the example of nominations of customs and rituals that differ by a particular regional cultural identity.

Polyonymy clearly manifests itself among the nominations of folk festivals before the Great Lent. Such nominations as Karneval, Fastnacht, Fasnacht, Fasnet, Fasching, Fastabend, Fastelovend, Fasteleer represent the cultural concept of CUSTOM which has regional characteristics. All these words serve in the German language as a mean of marking the custom of celebrating a holiday in front of a forty-day, or six-week, Lent. The integrating seme in the meaning of all words is ‚närrisches Treiben’‚ foolish activities before the Great Lent’.

The holiday, celebrated during the week before the Great Lent in Russia, is called Maslenitsa. In the Russian language there are also many nominations of Maslenitsa. Let’s give their names for comparison: Маslyana, Маslyanitsa, Маslyanaya, Маslenaya nedelya / Maslenaya week, Syrnaya nedelya Cheese week, Мyasopust, Syroyastnaya nedelya / Glade week, Vsemirniy prazdnik / World holiday, Proshornaya nedelya / Glutton week, Оbshornaya maslenica / Gluttony, Маsleno zagovenye / Shrove Tuesday, Blinchina, Blinnaya nedelya, Popolzucha, Оbyeducha, Čеstnaya maslenitsa / Honest maslenitsa, Schirokaya maslenitsa / Broad maslenitsa, Vesyolaya maslenitsa / Cheerful maslenitsa, Кrivaya nedelya / Curve week, Boyarynya-maslenitsa, Gosposha Maslenitsa, Мolotschnaya nedelya / Milk week, Мolotschnitsa / Milkmaid.

In the west-Polissya group of dialects allocated in the territory of Belarus, these are the names Vesna Spring, Zapusknyj tyzhden’, Zapustnyj tyzhden’, Маslenaya kolyaduha,

Маslenaya (nedelya / week), Маslenaya polizuha, Маslenitsa, Маslenka, Маslenyj tyzhden’,

Маsloyed, Маsnaya, Маsnitsa, Маsnyj tyzhden’, Оtpuschal’naya, Protschal’nyj tyzhden’,

Pustyj tyzhden’, Syropnaya nedelya / A syrup week. The Belarusian language also uses the names Maslenitsa, Maslenka, Masnitsa, in Ukrainian – Masnitsa, Puschennia, Syropust, Pirogiи / Pies, Коlodka, Коlodiy, Zagovini, Sirny tyzhden’. The phenomenon of polyonymy in the sphere of naming a significant holiday in the culture of the people is thus universal. In the Slavic languages there are many nominations-perifrases (Vsemirnyj prazdnik / the World Festival, Молочная неделя / the Milk week), figurative nominations (Блинщина / Blinchina, Объе-

духа / Obyeduha, etc.).

We will try to show further why there are so many nominations of one custom in the German language. Polyonymy is created, since each nomination is “tied” to a certain region: the same custom is called in its own way, depending on which variant of the German language is used in a particular region. We are talking about different forms of linguistic representation of the polycultural concept, which is important throughout the polyregional German-speaking space and integrates several regional cultures.

Three nominations: Karneval Carnival, Fastnacht and Fasching are the most common nominations. They can be considered as components of one synonymous group, different root synonyms. These are heterogeneous nominations, which are kogipononima. They have a common generic nomination, which is a hyperonim: this is the figurative fest phrase “fünfte Jahreszeit” “the fifth season”.

KARNEVAL carnival is the most famous nomination of the folk holiday. The word was borrowed from the Italian language (Ital. carnevale) in the 17th century, its etymology is not clear. The word goes back to the Middle Latin word carnelevarium ‘time before Lent’. In Latin, the phrase carnem levare means ‘remove meat’ (do not eat meat), because previously there was a ban on the use of meat during Lent. The phrase carne vale! in folk etymology besides,

‘Good-bye, meat!’, ‘Farewell, Meat!’ matters and corresponds with the coming time of Great

Lent. During the carnival they arrange dances, theatrical games, masquerades, processions, etc.

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Adults turn into children, fool and clown. Therefore the word Karneval is also interpreted as carrus navalis ‘wagon-ship’ in the sense of an “inverted world.” The forerunner of carnival is the Feast of fools. The jester becomes the king of the carnival, all household representations are interchanged.

The peculiarity of the carnival in the German-speaking polycultural space is that it is celebrated almost exclusively in Catholic regions. The Carnival begins on November 11 at 11 o’clock and 11 minutes (the official opening of the carnival): the number 11 in the Middle Ages was considered stupid, since it is 1 more than the 10 commandments, and 1 less than the disciples of Jesus. The carnival itself begins in February, on the last Thursday before Lent, reaching its apogee on Monday and Tuesday before Ash Wednesday.

The centers for carnival celebrations are the Rhineland, Rhineland Hesse, Southern Hesse, Münsterland, Lausitz, Franconia (primarily in the Würzburg region) and BadenWürttemberg in Germany, and Diekirch, Echternach and Remich in Luxembourg; Basel and

Lucerne in Switzerland. The most famous carnival in Germany is the Rhine carnival. Cologne, Düsseldorf, Bonn, Eshwel, Achen, Neil carnivals are known, as well as the carnival in the Ruhr area.

The name of the holiday varies depending on the locality: in the north of the Rhineland region to the Lower Rhine, the custom is called by the dialect word Fastelovend (= Fastenabend or the Fasteleer with locally original rituals (Alt-weiber-Karneval the Babium carnival = Aaalwiever-Fastelovend = kleiner Fastabend small fastabend). Dialectal nominations reflect the regional cultural identity of the holiday.

The main cities in which the carnival in Germany is celebrated are Cologne, Düsseldorf and Mainz. Cologne is the title of the carnival capital of Germany, where the biggest colorful carnival is held. Distinctive features of the Rhine Carnival are carnival processions, NarrhallaMarsch musical march of Narhalla, Prunksitzung carnival meeting, Elferräte carnival committee consisting of 11 people, Prinzenpaar Prince and Princess of Carnival and Prinzengarde Prince’s Guard. At the same time, there are regional differences in the celebration of the carnival. Mainz is the center of a “political” carnival (there they are making fun of politicians in every possible way, they are giving prominent figures a prize for frivolous actions). The Cologne Carnival is known for dancing and costumes of the guard girls called Funkenmariechen majoret (a girl in military uniform, a typical character of the Cologne Carnival).

FASTNACHT (FASNACHT) is another holiday nomination that precedes the prepaschal post. Originally the word Fastnacht meant only ‘the day before the Ash (Clean) Wednesday’. This word, like the word Karneval carnival, denotes the traditional festivities in the last days before Ash Wednesday (before the beginning of Lent), when you can “eat enough to fill up the heap”. The nomination with the Fastnacht component is also common: Fast- Nachts-Dienstag Tuesday during fastnaht, also Fett-Dienstag (literally “fat Tuesday”), the last day before the upcoming post, time of abundant feasts.

The nomination Fastnacht (and its variants) is used in the regions of Hesse, RhinelandPalatinate, Saarland, Franconia, Upper Lausitz, Baden-Württemberg, Bavarian Swabia, Western Upper Bavaria, Upper Palatinate, Luxembourg, Switzerland, Liechtenstein, the western lands of Austria up to the Arlberg and South Tyrol (Alpine region). In the regions of Hesse and Rhineland Hesse, the variant of the word Fas(s)enacht is used, in Franconia – Fasenacht Fasenacht, in Switzerland and in parts of Baden Fasnacht, in Baden, Württemberg and Bavarian Swabian Fasnet, in some regions also F(a)asent and in Luxembourg Fuesend. Other lexical variants are Fosnet, Foaset and Fassend. In the low German dialects, the feast is called Faslaomt or Faslam, while Faslam does not correspond in Protestant regions to what is commonly understood by carnival.

Especially known is the Swabian-Alemannian fastnacht, which is called Fasnacht, as well as Fasnet or Fasent. On the Swabian-Alemannian fastnacht, many participants in the street procession wear a jester’s costume, called Häs hes, and a face mask cut out of wood, called

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“Larv” “larva”. The costume for fastnacht does not change every year, but they put on the same one, keeping it, as a rule, for the whole life, sometimes passing it to children who continue the holiday traditions. The oldest figures of the holiday are the witch and the devil, in addition, there are still many regional jester figures which are associated with legends.

FASCHING is also the nomination of festivities from November 11 to Ash Wednesday (the beginning of the pre-paschal post), but with litter besonders bayrisch, österreichisch especially Bavarian, Austrian [1**]. The etymology of the word can be traced back to the 13th century, the word Fasching goes back to the Middle High German word vaschanc (vastschanc) (literally “spilling the drink on the eve of fasting”, mainly high-calorie beer, which the monks brewed in monasteries and allowed to drink one day before the end of the carnival before Ash Wednesday). Fasching is non-dogmatic, flexible version of fastnacht; it is celebrated without taking into account the traditions: without lush hats and without witch masks carved from wood. Everything is permitted: on the streets you can see disguised cowboys, pirates and princesses. During the Fasching, the fantasy has no limits, the Fasching in the Alps is especially bright and full of fantasy.

The name Fasching is used primarily in the northwestern, mid-eastern and southern regions of Germany. Fasching is talked about in Würzburg, which hosts the largest holiday march in southern Germany, as well as in the Lower Franconia region and in the neighboring regions of Baden-Württemberg, in Lower Bavaria and the southern part of the Upper Palatinate, in the east of Upper Bavaria and in Munich, as well as in Austria. In Austrian Vorarlberg the name Fasnat is used.

In Hesse, Saxony and Brandenburg, there are carnival fereins (Karnevalsvereine), but the feast is also called Fasching. The nomination Fasching is also found in many places in northern Germany. In the areas of celebrating Faching, special attention is paid to the folk-ritual side in contrast to masquerades.

Thus, of the three nominations Karneval carnival is a borrowed word, the other two Fastnacht and Fasching are native German words that differ in their internal form. The motivation characteristic, which became the basis of the nomination, in the word Fastnacht indicates the apogee of the holiday, the last day of celebration. The word Fasching is motivated by the characteristic “to spill a drink”, i.e. drink beer before fasting. Therefore, the word is used in regions with a long-standing beer tradition. Other nominations are phonetic variants of the word

Fastnacht.

The multiplicity of nominations is a problem that affects not only the onomasiological aspect. As shown above, the features of the celebration are associated with nominations. Although all three nominations of Karneval carnival, Fastnacht and Fasching have a common etymology, holidays with these different names are celebrated differently. And these are not only differences in costumes. In many areas of Germany there are traditions to celebrate the carnival. In Düsseldorf, on November 11, before the start of the fifth season of the year, Hoppeditz Hoppedits, der Erzschelm des Karnevals, a carnival jester, wakes up and rules the city until the end of the carnival season. In Cologne, every year Kölner Dreigestirn the Cologne Trinity is chosen, consisting of a prince, a peasant and a girl, according to the tradition a disguised man (“Prinz”, “Bauer” and “Jungfrau’). They represent the carnival and are the rulers of the people during the carnival. In Munich and Frankfurt, the prince and the princess of Fasching are crowned. “The Dance of market vendors” on the last day of nationwide fun before the beginning of Lent (Der Tanz der Marktfrauen, Der Tanz der Marktweiber) is the culmination point of street Fasching in Munich.

In the famous Munich beer Löwenbräukeller Ballnacht der Damischen Ritter Ball of stupid knights is held. A traditional Bavarian carnival treat is Krapfen sweet donuts. In Switzerland, specialty cakes Fasnachtschüechli, Fasnachtschüechli (Fasnachtsküchlein) or

Fasnachtskiechli (Basel German) are baked on fastnaht.

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In some regions the holidays Fastnacht and Fasching are particularly original. In Dietfurt on the Altmühl in Bavaria, Dietfurter Chinesenfasching Dietfurt Chinese fasching is celebrated. The city turns into the province “Bayrisch-China” “Bavarian China”, the inhabitants of Dietfurt call themselves Chinese. The city of Solothurn in Switzerland is renamed at the time of Fastnacht in Honolulu. From 1857, it became a tradition in the country to hold Japanesenspiele Japanese games. While playing with light, the Japanese emperor Hesonusode makes a visit to his subjects in the commune Yeddo-Schwyz. This tradition, which is observed by the Japanese society in the city of Schwyz, is unique.

However, despite the differences of festivities, called Karneval, Fastnacht and Fasching, everyone shares feelings of renewal, joy and fun. Holidays are called “Ventil-Feste” vor der

Fastenzeit holidays, allowing “letting off steam” before fasting.

One of the days of the festivities has its names, which are also very much. Last Thursday before Lent (one-day “domination” of women on Thursday: women cut off ties with scissors, a symbol of power in men) called Weiberfastnacht woman’s Fastnacht and Weiberfasching woman’s Fasching. It is curious that the nomination * Weiberkarneval woman’s carnival is not used. It is not accepted even in those regions where the nomination Karneval Carnival is widespread. The nomination Weiberfastnacht has many regional variations, f.e.: Wieverfastelovend (Cologne dialect), Weiberfasnet (Swabian dialect). The nomination Weiberfastnacht has many regional variants, f.e.: Wieverfastelovend women’s fastelovend (Cologne dialect), Weiberfasnet women’s fasnet (Swabian dialect).

Other names: Fettdonnerstag fat thursday (Ааchen) and Schwerdonnerstag hard thursday

(Koblenz). As you can see, the various names of the holiday reflect different characteristics: in some cases it is underlined that this is a women’s holiday (Weiber women), in other cases, the name includes the word Donnerstag Thursday. The word Donnerstag Thursday marks the transition from the carnival of the meetings to the street carnival on Thursday before Ash Wednesday. This day is also called Altweiberfasching, Altweiberfastnacht literally Fasching / fastnacht of old women or just Altweiber old women / (dialectal version of Aalwiewer). The last nomination is an example of derivational compression in German, i.e. reduction of a compound word to its first component, the defining word.

A particular name is associated with a region. In Aachen, the day is called Fettdonnerstag in translation also fat Thursday, in the land of Saar, in many parts of Eifel and Trier the variant Fetter Donnerstag fat Thursday is used. In some areas of Baden and Switzerland, it is the

Feischte Dunschtig and Feiße Donschtig. The name Altweiber- or Weiberfastnacht old women is used in other Rhineland areas.

In the Alemannic dialect the main motivational characteristic of the name is Thursday: the holiday is called the Schmotziger Donnerstag, literally “Dirty Thursday”. On this day, in the Swabian-Alemannian area, Fastnacht begins. However, this is not dirty, but also fat Thursday. The adjective schmotzig has in the Alemannic dialects the meaning fettig fat and is derived from the word Schmotz (fat, shmalets). This refers to fatty meals that were eaten before fasting.

Other regional names are dialectal variants of the fest phrase Schmotziger Donnerstag: Schmotziger Dunschtich, Schmotziga Dorschdich, Schmotziger Dauschtich, Schmotziga Dauschteg. In southern Baden and Switzerland: Schmutzige Donschtig, Schmutzige Dunschtig. Thursday is called not only “fatty”, but also: Dicker Donnerstag “fat” Thursday, Unsinniger Donnerstag crazy Thursday. In other variants of the names: Gombiger Doschdig, Gombadonnerschdag, Gumpiger Dunschtig, Gumpiger Doschtig, the adjective gumpig is derived from the verb gumpen, which has the meanings ‘lustige Sprüche machen’ ‘joke’ or

‘hüpfen’ ‘jump’. In the names Glombiger Doschdig, Lumpiger Donnerstag the adjective lumpig/ glombig is derived from the word Lumpen rags. The word Thursday is sometimes omitted in the title: the holiday is simply called Schmotziga “fat” (also an example of derivational compression, folding the phrase to the word limit).

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The modern German DWDS dictionary contains the following synonyms for the word

Weiberfastnacht: Altweiber, Altweiberfasching, Altweiberfastnacht, Weiberfasching, Weiberfastnacht, Fettdonnerstag (Aachen) colloquially, Schmotziger Dunnschdig (South Baden, Alemannic) colloquially, Weiberfaasnet colloquially, Swabian, Wieverfastelovend colloquially, Cologne [2**]. Litters in the dictionary indicate regional specificity of nominations. Polyonymy has a pronounced diatopic character.

Friday before Lent also has special names. It is called Rußiger Freitag black Friday or

Bromiger Freitag Blackberry Friday. The name Rußiger Freitag is used primarily in the Swabian-Alemannian region (in Baden-Württemberg, Vorarlberg and Switzerland), as well as in the Bavarian Swabian. On this day the jesters tried to stain people with soot. This day is called Bromiger Freitag Blackberry Friday day in Upper Swabia and Vorarlberg: the young men tried to smear the faces of the girls with blackberries or blackberry jam. Another Friday name is Karnevalsfreitag Carnival Friday. Different names are also caused by customs in each locality.

Summarizing the above, we can also conclude that a diaphase one can be added to the diatopic dimension: in various communicative situations, nominations are used that refer to different stylistic registers. The words Fettdonnerstag, Schmotziger Dunnschdig, Weiberfaasnet,

Wieverfastelovend are colloquial variants and are used in informal everyday communication. Thus, the causes of polyonymy are primarily diatopic (regional) and, in addition to it, diaphase (stylistic) variability. Diastratic variability, when depending on age, gender and profession in different social groups different sociolects (social-group dialect) are used, is not observed.

Let’s pay attention to one more feature of nomination of holidays, characteristic for the German-speaking multicultural space. As noted above, the time of year when carnival, fastnacht and fasching are celebrated, is in many regions of Germany considered the “fifth season” (“fünfte Jahreszeit”).

The recurrence of the seasons is the sign that has become motivational for the metaphorical transfer of the meaning of the word Jahreszeit season, which is used as the name of the annually repeated festivities before Lent. However, “the fifth season of the year” also calls other holidays depending on the region.

In the Saxon Ore Mountains, the “fifth season” is the time of Advent and Christmas. In certain regions the “fifth season” has its own name; the regions are characterized by their own holiday or festival, which is held at different times of the year:

Paderborn – Liborifest festival of St. Liboria, patron saint of the city, which is held for nine days in July;

Bavaria – Starkbierzeit feast of strong beer, held on the eve of Lent;

Erlangen – die Bergkirchweih, folk festivals, held annually in the middle or late spring;

Rosenheim – Rosenheimer Herbstfest Autumn Festival in Rosenheim, begins in late August and lasts two weeks;

Straubing – the Gäubodenvolksfest is a folke festival in the region of Gäuboden, in the center of which Straubing is located, always begins on Friday before the second Saturday of August and lasts 11 days;

Crailsheim – das Fränkische Volksfest in Crailsheim is a Frankish folk festival in Crailsheim, Baden-Württemberg, held in September;

Bremen – der Freimarkt Bremen, the commodity market, the largest national festival in Northern Germany, which is held in Oktober;

Hannover – das Schützenfest Hannover Hannover shooting festival (ten days at the end of June – beginning of July);

Оldenburg – der Kramermarkt Oldenburg “flea market” in Oldenburg, begins in late September and lasts 10 days;

Vechta – der Stoppelmarkt the so-called district of the city in Vechta, a city in Lower Saxony, is held on Thursday after August 15;

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Werne – Sim-Jü, Sim-Jü-Kirmes in Werne (Simon-Juda-Markt) is the Festival of St. Simon and Jude in Werne, North Rhine-Westphalia, celebrated on Simon and Jude (starts on the last Saturday of October, at 14 o’clock).

All of the above holidays, called “fünfte Jahreszeit” “the fifth season of the year”, is the annual culmination point of folk festivals in Germany. But for one region “the fifth season” comes in June or July, for the other – it is the end of spring, for the third – the middle of autumn, October. For comparison, holidays are held in Russia, which are called The Day of the City. These are holidays in relatively large cities: Day of the city of Moscow, Day of the city of Kazan, Day of the city of Kostroma, etc. The Days of the city (region) in Germany have their “individual face”, many of them are proper names, fest phrases with a component – the name of the city, f.e.: Bergkirchweih Erlangen (A holiday with this name is celebrated only in the city Erlangen), das Fränkische Volksfest (in) Crailsheim (holiday is held in the city of Crailsheim), Sim-Jü-Kirmes in Werne Festival of Saints Simon and Jude in Werne, a holiday in the City of Werne). The name of the city is a component of the names of the holidays.

In this case polyonymy is a multiplicity of nominations of various regional holidays with the common figurative name “the fifth season of the year” in Germany. (“The fifth season” is called the flood period in the early spring in the Estonian village of Riisa in Soomaa, since high water is repeated almost every year).

Conclusion

Thus, it can be concluded that the multiplicity of the culturally-marked nominations in German is largely due to diatopic variation (regional affiliation of nominations). Polyonymy in German is the coexistence of different regionally marked nominations of the standardized (literary) language (for example, the loan word Karneval and the original German words Fastnacht, Fasching) and dialect variants of nominations (for example, Fas(s)enacht, Fasenacht, Fasnacht, Fasnet, F(a)asent, Fuesend). Regional cultural features celebrate national holidays in the German-speaking polycultural space is a way to preserve their own identity; diatopic nominations are reflections of the cultural identity of the regions.

The phenomenon of the plurality of culturally marked nominations of the German language is realized at the level of synonymy (the existence of territorial doublets) and the variation of the word form. Culturally marked polyonyms include separate words that differ in motivational characteristics and motivational meaning (standard language nominations) and variants, formal phonetic modifications of the same word (dialectal nominations).

The multiplicity of culturally marked nominations in German is a reflektion of the situation of the cultural multiplicity in the German-speaking polycultural space, language representation of polycultural concepts.

References

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[2]Coseriu E. Los conceptos de «dialecto», «nivel» у «estilo de lengua» у el sentido propio de la dialectologia // Lingüística española actual. – 1981. – № 1. – Р. 1-32.

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[5]Friebertshäuser Hans / Dingeldein Heinrich J. (1988): Zur Struktur und Arealtypologie alltagssprachlicher Worträume in Hessen. In: Deutscher Wortschatz. Lexikologische Studien. Berlin, New York: Walter de Gruyter.

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[7]Budagov R.А. Opredelyayet li prinzip ekonomii razvitiye i funkcionirovaniye yazika? // Voprosy yazykoznaniya. – 1972. – № 1. – S. 17-36.

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[11]Smirnova А.N. Мnoshestvennost’ nominacii v dialektnoj leksikosemanticheskoj sisteme (na materiale leksiki tradicionnogo ubranstva krestyanskogo doma) // Izvestiya Volgogradskogo gosudarstvennogo pedagogicheskogo universiteta. S. 93 – 97.

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Yeshegodnaya meshdunarodnaya konferenciya: Теzisy dokladov uchastnikov konferencii (Kolomna, 28 – 31 maya 2009). – Коlomna: Коlomenskij gosudarstvennij pedagogicheskij institut, 2009. – S. 10.

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[14]Nefedova L.А. Yavleniye mnoshestvennosti schutlivyh i ironichnyh nominacij v sovremennom nemeckom yazike // К yubileyu germanista: Sbornik nauchnih statej k yubileyu professora N.М. Naer. – М.: МАКS Press, 2008. S. 38-48.

[15]Ammon, Ulrich / Dittmar Norbert / Mattheier, Klaus J. / Trudgill, Peter (2006): Soziolinguistik. Ein internationales Handbuch zur Wissenschaft von Sprache und Gesellschaft. 2., vollständig neu bearbeitete und erweiterte Auflage. 3. Teilband. Berlin/New York: de Gruyter.

[16]Nord, Christiane (2010): Fertigkeit Übersetzen. Ein Kurs zum Übersetzenlehren und -lernen. Berlin: BDÜ Service Verlag (Schriftenreihe des BDÜ 38).

Dictionaries used

[1**] Duden. Das große Wörterbuch der deutschen Sprache (Online-Duden). Online: http: //www.duden.de (data obrashcheniya: 30.08.2018).

[2**] Das digitale Wörterbuch der deutschen Sprache (dwds). Online: https://www.dwds.de (data obrashcheniya: 30.08.2018).

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UDC 801.7.73 : 13.2

SPECIFIC FEATURES OF ARCHITECTONICS OF THE CONCEPT

“GARDEN” IN PHILOSOPHICAL DISCOURSE

(ON THE MATERIAL OF TREATISE OF F. BACON «THE ESSAYS»)

I.Yu. Lavrinenko

__________________________________________________________________________

Voronezh State Technical University

PhD in Philology, Associate Professor of the Department of Foreign Languages and Technology of Translation

Irina Yu. Lavrinenko

e-mail: Lavrinirina1@yandex.ru

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Statement of the problem. The article presents the analysis of the concept “Garden” as a complex phytonymic image in the philosophical discourse of F. Bacon. Apart from aesthetic component, garden as an object of the vegetable world symbolizes spiritual perfection, a protoplast of Paradise, Promised land, including both the beginning of life (its genesis) and its infinity (eternal life, being in the state of everlasting happiness). In the philosophical discourse of Renaissance epoch the image of garden is characterized by specific features, regarded in line with pragmatic-and-empirical conception of the philosopher of Renaissance period.

Results. Concept ”Garden” in the philosophical discourse of F. Bacon is a complex mental formation, featured with material object as well as by the ideas of spiritual nature. The basic features of realia “Garden” as material object are territorial zoning, strictness in structure outline, metricity, space-and-time correlation, interdependence of components. Being realia of spiritual-and-mental nature, Garden is a constituent of inspiration, causator of spiritual rise, comfort zone.

Conclusion. Concept ”Garden” verbalized in the philosophical dicourse of F. Bacon symbolizes the unity of man and nature, is the symbol of their effective cooperation, creative union. Garden for F. Bacon is the territory of demonstration of intellectual abilities of a person, his sense of beauty, his ability of harmonious and comfortable life in nature. Crucial mission of garden is in interrelation with nature of man on sensual level, too. Garden is the locus of sense renewal, the concentration center of artistic energy, harmony and comfort, stimulating realization of man`s needs.

Semantic-and-cognitive analysis of the concept “Garden” determined the following features of linguistic personality of F. Bacon: categoricalness, indisputability and single meaningness in organizing garden space, egocentricity and didacticism. Mathematical and physical features of his linguistic personality its artistic nature are determined, that gives Garden status of axiological category.

Key words: philosophical discourse, lexical-and-semantic analysis, phytonymic realia, pragmatic realia, spiritual realia, concept “Garden”, space-and-time correlation, F. Bacon.

For citation: Lavrinenko I.Yu. Specific features of architectonics of the concept “Garden” in philosophical discourse (on the material of treatise of F. Bacon «The Essays») / I.Yu. Lavrinenko // Scientific Journal “Modern Linguistic and Methodical-and-didactic Researches”. – 2018. - №3 (22). – P. 21 - 33.

Introduction

Nature is a complex and versatile phenomenon, a global notion, Universe, incorporating and uniting the objects of material world. It is not only the sphere of man`s life, but also the notion of all-cultural, all-mankind range, influencing life conditions, determining its level of comfort and security.

For many centuries the relations between man and nature developed with different intensity: either man or nature took dominating position. In ancient times the world of nature was in the ascendant, man had to adapt to survive under the influence of severe nature conditions. Later the relations between man and nature were characterized by transfer from mythological to religious and scientific modes of interpretation.

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© Lavrinenko I.Yu., 2018

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Renaissance epoch is marked by a significant change in relations between man and nature: the need to adapt the nature so that its resources contributed to the improvement of people`s life arose. This tendency was reflected in the contents of the main philosophical conceptions of Renaissance epoch (philosophical works on man`s nature by N. Kuzansky, philosophy of nature by D. Bruno, naturalistic philosophy of culture by G. Cherberry and G. Grotzy, naturalistic humanism by M. Montaigne and others) [1]. One of the most outstanding philosophers who initiated the transformation of the powers of nature to use it to satisfy man`s needs was F. Bacon.

Methodology

The article presents analysis of philosophical works of F. Bacon, namely, one of his fundamental treatise The Essays and Counsels Civil and Moral (1597-1612) [1*]. This scientific work concerns speculations about different spheres of life, connected with moral- and-ethical, political and social aspects of society. Within the context of this philosophical treaties F. Bacon also addresses the aspects of everyday life, in particular, the sphere of the art of gardening.

The topic of environmental engineering is the one of paramount importance in the modern world. The world of plants is an important ecosystem, interconnecting man and the whole Universe. Today, in the age of globalization, the need to feel yourself a part of nature occurs very often in the modern society. People feel acute need to find the mechanisms of harmonious relations with the world. It is important to determine the borders and rules of these relationships so that nature could be satisfactory environment for people`s life. People, in turn, will contribute to preservation, prosperity, constructive changes, aestheticization, development and augmention of nature potential.

Humane treatment of ecosystem and the need to its improvement to satisfy the needs of people and society is one of the postulates of scientists of Renaissance epoch. Nature was regarded as a certain independent phenomenon, “a continuing development of absolute divine simplicity” (N. Kuzansky), that keeps inexhaustible eternity of possibilities. Nature is the soul of the world (anima mundi), “the mother and the best ancestress of natural things”, “divine thing”, embodiment and continuation of the Supreme (Natura est Deus in rebus)

(Giordano Bruno) [2].

Contemplations about nature and man in the philosophical postulates of F. Bacon are represented in two hypostasis: he regards nature as a g l o b a l t h i n g , that can be represented as an interaction between the Universe and Man, as well as e v e r y d a y , p r a g - m a t i c p h e n o m e n a , revealing a person inside the micro space of nature, that is represented as mini ecosystem of Garden.

The represented research is aimed at revealing the philosopher`s views on nature in miniaturized format by the example of artificial ecosystem of garden. The interest to conduct the research of “nature of garden and man” is generated not only by increased attention to nature in Renaissance epoch, but also by the fact that the author of the analyzed work is the representative of the English language culture. England is considered to be the capital of the art of gardening, so it is of interest to analyze the way social traditions of garden-and- park ensemble are being interpreted in the light of philosophical views of F. Bacon.

Philosophical ideas of F. Bacon about nature in line with philosophical traditions of the Renaissance period are analyzed in many scientific works (by A.L. Subbotin, V.M. Karev, E. F. Litvinova, В. Farrington, J.G. Growther, etc.). The specific feature of this article is that it represents linguistic-and-cognitive analysis of the works of F. Bacon. It gives the idea of linguistic means and their forms that were used by F. Bacon to speculate about the nature of garden and the way they are verbalized in his works. The presented analysis is of linguistic-and-cognitive nature, aimed at investigation of forms and structures of concepts (realias) in the language. Surpassingly the research of the trivial phenomena in line with philosophical view, in particular, of the conception of one of the most outstanding philoso-

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 3 (22), 2018 ISSN 2587-8093

phers of the Renaissance period will contribute to the paradigm of linguistic studies of philosophic concepts and in general will help to deeply understand such phenomenon as Garden, both as phytonymic object as Biblical universal.

The philosophical views of the scientists commonly comprise the wide spectrum of issues of global character, connected with definition of cognition, thinking, existence, the aspects of value of people`s life and many others. The work of F. Bacon being analyzed in this article is mainly focused on the aspects of philosophical range, the specific features of which are analyzed in the following works [3; 4; 5]. Besides the philosophical issues F. Bacon pays his scientific attention to the aspects of everyday life, such as marriages, travelling, friendship, usury, health, etc. The concept Garden was previously studied on the material of artistic and poetic discourses, but its philosophical representation in a light of Renaissance epoch is presented for the first time.

Also, as the results of the previous studies of philosophical texts of F. Bacon have shown, the authors attention is mainly focused on the issues of the Universe, on the metaphysical realias, theoretical-and-notional categories. Consequently, the author`s speculation about the planning of the garden complex strands beyond the common focus of his philosophical views.

The research is aimed at consideration of special features of realia Garden in the philosophical discourse of F. Bacon, determination of its cognitive structure and its basic semantical components, representation of cognitive model of the phytonymic realia Garden in the picture of the world of F. Bacon, as well as determination of the author`s linguistic personality.

As G.D. Tomahin points out, realia (from the Latin realia – material, real) is an object of the material culture which serves the basis of nominative meaning of the word and has national specific features [6]. To make it clear, in this research the tern realia is synonymous to the term concept and is represented as phenomena of the world, existing in spatiotemporal continuum and possessing definite physical features. In the view of A.A. and I.G. Susovs, realias form the bases of concepts [7].

The object of the research in this article is phytonymic realia (from Greek phytonim “plant” and onyma “name, denotation”) Garden, determined as the organized complex of the vegetable world [8, p. 39-40], cited by [9], verbalized in the discourse of F. Bacon means of phytonyms – lexemes, nominating the groups of pants, featuring certain characteristics [8, p. 39-40], cited by [9].

The subject of the research is to study the principles of the verbal explication and the features of the cognitive structure of the realia Garden in the philosophical discourse of F. Bacon.

Phenomenon Garden has already been the object of several linguistic analyses: it was studies as spatial universal notion in the works of L.N. Tolstoy, in line with such elements of artistic range as “home”, “desert”, “blizzard”, “haven”, etc. [10], as linguistic-and-cultural phenomena in poetic discourse [11], as an artistic concept in the works of I.A. Bunin [12]. The overview of the scientific works showed the lack of the studies of phenomenon Garden in philosophical discourse, that explains our scientific interest to study Garden as philosophical realia, biblical symbol, prefiguration of the world.

It is natural that the authors appeal to the image of garden as medium of man`s life, its organization, structure, floral components is not without reason. Besides perception of Garden as everyday life phenomena, as a vegetable complex of certain structure, Garden represents a certain sacral idea. Symbolism of Garden, its associative connection with divine powers served the basis for F. Bacon`s contemplations about its elements, improvement, organization and its influence on the inner world of a person.

It is of interest to point out that the article represents lexical-and-semantical analysis. By means of which linguistic representatives of the realia Garden in the philosophical discourse

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