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ence of the moment, the more purely and variously does the mass, simultaneously, take shape. [2*].

The spiritual power is educational the human existence and than stronger the spiritual impact, the brighter is being. The spirit is represented as an existential light essence and is identified with the light. The light metaphor in this example, is objectified a huge amount of the influence of the spiritual forces. A metaphorical understanding of the spirit as a phenomenon "shedding light", focuses on the primacy of the spirit. The light metaphor allows to allocate following basic features of the concept "Spirit" identified with the concept "Light":

a)SPIRIT is outpouring light into the world;

b)SPIRIT is the cleansing (clarifying) of the human representations; education;

c)SPIRIT (as light) is the variety of human representations;

d)SPIRIT is the light connection between the past and the future;

e)power of the SPIRIT is the accumulation of the light energy etc.

In the gnoseological correlation of the spirit with the light it points a number of cognitive strategies: the time strategy, the accumulation strategy (accumulation), diversification (the spirit as a variety of representations), etc.

Humboldt also speaks about the relationship between the light, the nature and the spirit, emphasizing that the spirit draws strength from the deep and varied depths of nature, illumined by the light. This correlation reflects the l i g h t m e t a p h o r i c a l m o d e l :

1.2. SPIRIT IS THE LIGHT (RADIANT GLOW)

Die Natur entfaltet vor uns eine bunte und nach allen sinnlichen Eindrücken hin gestaltenreiche Mannigfaltigkeit, von l i c h t v o l l e r K l a r h e i t u m s t r a h l t ; unser Nachdenken entdeckt in ihr eine unsrer Geistesform zusagende Gesetzmässigkeit…[1*, S.77].

- Nature unfolds in front of us a multitude, manifold according to all sensuous impressions, illuminated by clear light; our contemplation discovers in it a conformity which conforms to our mental form… [2*].

In this gnoseological triad it shows metaphorically the dependence of the rich and diverse world existence, presented in all its sensual manifestations, from having to be "illuminated and surrounded by the light." The light acts as the obligatory condition for the existence of the world. And only in this "illuminated by the light the world" the spirit has full vitality. The nature presents us phenomena, and the spirit opens the thought in the sensual perception. The metaphor of the light explicates the primacy of the spirit, reflects its regularities influence on the thought. Of interest is the triple plurality of the light inherent in the semantics of three lexemes with the general archiseme light, which conceptual meaning and aesthetic potential is complemented by their own denotative features.Cf.:

von l i c h t v o l l e r K l a r h e i t u m s t r a h l t → lit(archiseme light) radiant (archiseme light)→ glow (archiseme light).

This semantic concentration of the light as one of the cognitive strategies of Humboldt, allows to focus attention on the existential significance of light as a metaphorical symbol of the spirit, thought, for the human being.

The light metaphors are used by Humboldt and for the verbal explication of the concept "THOUGHT". It is important to note that the philosopher often approaches the antinomy of "LIGHT and DARKNESS". We emphasize in this regard that the problems of light in the correlation with the darkness, which are underlined by W. von Humboldt, in particular, in the "Preface" to the great work "On the kawi language on the Java island", became the study sub-

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ject of the Professor of the Berlin-Brandenburg Academy of Sciences Bettina Lindorfer. According to the observations of B. Lindorfer, the concepts Bright and Light play the central role in the metaphorical conceptual understanding of the language: "Victory over all the dark and confusing due to the dominance of the light is the goal and the pinnacle of all spiritual education" [14].

In our example’s case have also been identified the light metaphors with the component

"Darkness", "Dark". Cf.:

1.3. THOUGHT - LIGHT (FROM THE DARKNESS)

Wie das D e n k e n in seinen menschlichsten Beziehungen eine Sehnsucht aus dem Dunkel nach dem L i c h t , aus der Beschränkung nach der Unendlichkeit ist, so strömt der Laut aus der Tiefe der Brust nach außen und findet einen ihm wundervoll angemessenen, vermittelnden Stoff in der Luft, dem feinsten und am leichtesten bewegbaren aller Elemente, dessen scheinbare Unkörperlichkeit dem Geiste auch sinnlich entspricht [1*, S.65]. - Just as thought at its most human is a yearning from darkness into l i g h t , from confinement into the infinite, so sound streams outward from the heart’s depths, and finds a medium wonderfully suited to it in the air, the most refined and easily moveable of all elements, whose seeming incorporeality is also a sensuous counterpart to the mind. [2*].

The given statement of Humboldt contains the deeper, conceptual meanings, wich are explicated by two metaphorical opposites the light and the darkness. According to Humboldt, the sphere of the thoughts’ living is the darkness, some mysterious, unknown space from which the thought seeks to be released, to escape. The thought confronts the darkness and always wins it. The thought, as the living anthropological essence, staying in the darkness, always suffering "yearning into light", i.e. the light is the natural state of the thought. The thought abhors limitation, constraint, because by its ontology (sui generis) it is free.

The light, in this case is a thought’s expression in sounds, i.e. in the language. Here we see the correlation of the basic abstract concepts: "Thought", "Spirit", "Language". Humboldt relates them in the following way: "the language is a constant work of the spirit, seeks to make articulated sound suitable for the expression of the thought" [15].

The light metaphor explicates, therefore the following gnoseological features of the concept "T h o u g h t ":

a)THOUGHT - " yearning into light ";

b)THOUGHT – "break out of the darkness"; C) THOUGHT – "the knowledge (Light)";

d)THOUGHT – "the breakthrough from limitations to infinity."

Using the light metaphor as a metalanguage, Humboldt reveals the complex epistemological relationships between the language, the emerging, not quite developed (dark), sensual relations, and the light (spiritual) power of their potential impact. Cf.:

1.4. LANGUAGE → (A DARK, UNDEVELOPED) FEELING →LIGHT

Denn die Sprache muss erst durch ein noch dunkles und unentwickeltes Gefühl in die Kreise eingeführt werden, über die sie i h r L i c h t a u s g i e s s e n s o l l [1*, S.32].- For language must first be introduced, by a still obscure and undeveloped feeling, into the spheres upon which it is to p o u r f o r t h its l i g h t [2*].

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The language is objectified as an entity, shedding the light on the dark, still undeveloped feeling. The feeling without language is in the darkness, and only through the language it is clarified and becomes clear. The light metaphor objectifies gnoseological function of the language. This example shows the following basic features of the concept "L a n g u a g e " :

a)LANGUAGE is pouring the Light on the world;

b)LANGUAGE is the output of the darkness /the overcoming the darkness (hazy and undeveloped feeling sphere).

Humboldt is also drawn to the metaphor LIGHT AND WARMTH to reflect the relationship between LANGUAGE AND SPIRIT, represented by the following metaphorical models:

1.5. LANGUAGE/THE SPIRIT - THE LIGHT (RADIANT IDEAS) WARMTH

According to Humboldt, the Spirit is primary and is identified with the light, presented by the Gestalt "the shining enlightenment of the carrier (language) light and heat"" ("die s t r a h - l e n d e Klarheit"). The spirit performs the function of a living language rod, and it is its Being. Cf.:

Alle Vorzüge noch so kunstvoller und tonreicher Lautformen, auch verbunden mit dem regesten Articulationssinn, bleiben aber unvermögend, dem Geiste würdig zusagende

Sprachen hervorzubringen, wenn nicht die s t r a h l e n d e Klarheit der auf die Sprache Bezug habenden Ideen sie mit ihrem L i c h t e und ihrer W ä r m e durchdringt [1*, S.117].- All the virtues, however, of artistic and tonic phonetic forms, also connected with the most ardent articulation, remain incapable of bringing forth dignified languages to the mind, unless the radiant clarity of the language-related ideas penetrate them with their light and warmth [2*].

The language and the Spirit interact under the influence of the ideas and by the sound forms. The light metaphor objectifies the spiritual ideas as enlightening and outlines their sensual nature.

One of the verbal representatives of the light metaphor is a derivative of the verbal lexeme ERLEUCHTUNG, which is a basic constituent element of the light metaphor and involved in the formation of metaphoric models which reveal the relationship between the people and the language:

1.6. PEOPLE→INSIGHT →LANGUAGE

Ein Volk könnte, durch innre E r l e u c h t u n g und Begünstigung äusserer Umstände, der ihm überkommenen Sprache so sehr eine andre Form ertheilen, dass sie dadurch zu einer ganz andren und neuen würde [1*, S.108]. - A nation, by internal enlightenment and favoring external circumstances, could so impart a different form to the language which had passed over to it that it would thereby become a completely different and new one

[2*].

People change the language under the influence of external and internalconditions. But, the primary is the effect on the people of "inner insight" of the light (spirit) through which people is constantly improving their language. Humboldt notes the correlation of the spirit with the language. The light metaphor represents the impact force of the spirit.

Thus, the archetypal metaphor of light (Licht) objectifies the basic phenomena of Humboldt’s philosophy: "Spirit", "Language", "Thought", reflecting their specific conceptual properties and characteristics.

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2. Relevant features of the basic concepts in the work of W. von Humboldt, "On the kawi language on the Java island", categorizing through the piromorphical metaphors with the episteme "FUNKE" ("spark")

Humboldt focuses on the complex ontological relationship between the spiritual forces of the person, their activities, the human language and the creative results of his development philosophy and poetry, crowning the valor (importance) of the language. These relationships are explicated in the following multicomponent metaphorical scheme, where the arrow indicates the role of the spirit, the spiritual forces that determine the other entities:

2.1.SPIRIT →(SPARK)→ACTIVITIES→LANGUAGE→PHILOSOPHY/POETRY. Consider the example:

Durch das Zusammenstreben der geistigen Kräfte in der entsprechenden Richtung entsteht daher, so wie nur ein irgend weckender F u n k e aufsprüht, eine Thätigkeit rein geistiger Gedankenentwicklung und so ruft ein lebendig empfundener, glücklicher Sprachbau durch seine eigne Natur Philosophie und Dichtung hervor [1*, S.399]. - Through the concurrence of the spiritual forces in the corresponding direction, therefore, as only a single spark is sparkling, there arises an activity of purely mental thought-development, and so a lively, happy language building evokes through its own natural philosophy and poetry [2*].

To reflect the above correlations Humboldt refers to the image of a SPARK, which represents only a small amount of light and can have a beneficial influence on the surrounding world. The thought develops under the influence of the spiritual forces, and, turning to the language, and creates philosophy and poetry. The spirit is objectified as a dynamic phenomenon. The triad "SPIRIT – THOUGHT - LANGUAGE" functions as a whole, giving rise to poetry and philosophy. The light metaphor, which source is the spark, explicit the primacy of the spirit, reflecting his generative essence, its role as the light source necessary for the formation of the philosophy and poetry.

Humboldt expresses the idea that the spirit, which metaphorical Gestalt is the spark that may have a different impact. Cf.:

Die Wirkung kann nicht dieselbe da sein, wo nur einzelne F u n k e n der reinen Bestrebungen dem Geiste entsprühen, und der Sprachsinn hat, worauf wir gleich in der Folge kommen werden, alsdann gewöhnlich einen einzelnen, vom richtigen ablenkenden, allein oft von gleich grossem Scharfsinne und gleich feinem Gefühl zeugenden Weg ergriffen

[1*, S.172]. - The effect cannot be the same, where only a single sparks of pure endeavors the spirit, and the language, which we shall soon find in consequence, is then usually a single, distracting, and often equal Feeling-giving way [2*].

The basis of the above statements lies the metaphorical model SPIRIT - SINGLE SPARK (2.2.).

The language perception, according to Humboldt, develops only under the influence of the spirit, and with small impact, where he drops only the sparks, not the flame shines, the language is not developing as fast and clear as with the full impact of the spirit. The spirit is represented as a holistic phenomenon that is able to create individual sparks of light, the omnipotence of which can be extremely effective. The cognitive basis of this metaphor (synecdoche) is the principle of pars pro toto, where Funke is part of the implicit presence of fire.

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There are cases (see example below), in which the light metaphor is used in conjunction with the artifact metaphor, participating in the verbal objectification of the phenomenon "Spirit":

2.3.SPIRIT – AWAKENING SPARK;

2.4.SPIRIT – UNLACED SHACKLES.

Es muss ein F u n k e geweckt, ein Band, welches gleichsam die Federkraft der Seele sich auszudehnen hindert, gelöst werden und dies kann urplötzlich, ohne langsame Vorbildungen geschehen [1*, S.398]. - A spark must be awakened, a band which, as it were, hinders the feather power of the soul from being expanded, can be solved, and this can be done suddenly, without slow protuberances [2*].

From the Humboldt’s reasoning follows, that the power of the spirit is constrained by certain conditions up to a certain point, some "tight shackles". The spirit can demonstrate its power only when the opportunities for liberation from these shackles, namely, when even a single spark, i.e. at the burning of the light, and also the disappearance of the shackles.

Using the metaphorical language as a meta-language and using, in particular, metonymy, Humboldt stresses that the "shackles" holding back "the bird's flight of the soul" (lit. "the feather power of the soul" (die Federkraft der Seele)). The spirit could not long be restrained, he breaks out. The spirit is dynamic by its ontology, the stagnation is alien to him.

In the focus of attention is the idea of Humboldt about the dangers of the birth and manifestation of the spirit. The light metaphor represents the hidden power of the spirit. The spirit is characterized as the enlightens essence.

Thus, for the purposes of linguistic categorization of the spirit the german philosopher, along with the light metaphor, uses other metaphors types: artifact (Spirit – unlaced shackles), ornithological (Spirit - the bird’s flight of the soul).

Characteristically is, that the light metaphor with the episteme "Spark" in the Humboldt’s philosophical discourse is used as a objectification’s means of the concept Language. The philosopher identifies LANGUAGE with " GOD-SPARK " (2.5). Cf.:

In den Äusserungen der Freude eines Haufens von Wilden wird sich unterscheiden lassen, wie weit sich dieselbe von der blossen Befriedigung der Begierde unterscheidet und ob sie, als ein wahrer G ö t t e r f u n k e , aus dem inneren Gemüthe als wahrhaft menschliche Empfindung, bestimmt, einmal in Gesang und Dichtung aufzublühen, hervorbricht

[1*, S.286]. - In the manifestations of the joy of a savages heap will be distinguished how far it differs from the mere satisfaction of the desire, and whether it is determined, as a true god-spark, from the inner mind as a truly human sensation, once in song and poetry to burst; [2*].

In the Humboldt’s cognitive-logical circuit highlights a number of conceptual meanings, which are represented in the dynamic of their development, on the one hand, and the demonstration of their interdependencies, on the other. Cf.:

[JOYFUL SHOUTING (of the savages) →SOMETHING (arises) →GOD-SPARK →SENSE → SONG AND POETRY → LANGUAGE].

The culmination of this cognitive-evolutionary process crowned the language, the impetus for the development of which is the spirit as the God-spark. Human sense, under the spiritual influence, is transformed into poetry and song. In this example, there are also semantic antinomies: knowledge – nescience, education – illiteracy, which are correlated with the light and the darkness. The light metaphor reflects the feature - appearance, dissemination. The conceptual features of LANGUAGE, actualized in this example are:

a) Language – a creation of the spirit (God-spark); 38

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b)Language – the essence, the content of which is the light (gleaming in the depth (in the darkness));

c)Language – sense;

d)Language – the flourishing of songs and poetry etc.

It is noteworthy that in addition to the metaphor of the spark, as derived from the fire element, Humboldt passes deep thinking about the nature of the language and through the vegetative images of flowering plants (blossom songs and poetry). The language, according to Humboldt, is evident in the poetry, which becomes a spark, a ray of light in undeveloped society. The poetry is the birth of enlightenment.

We emphasize that Humboldt often compares the notions spirit, thought and language with a spark indirectly, i.e. through the results, the products (ergon) of the activity of these entities. This fact demonstrates the following cognitive model:

POETRY (as the product of the spiritual activity) – SHIMMERING SPARK (2.6.). This model is explicated in the following statement of the german philosopher:

Dies Letzte ist das Poetische, ein a u f g l i m m e n d e r F u n k e in der thierischen Dumpfheit [1*, S.91]. - This last one is the poetic, an ardent spark in the animal dullness [2*].

The piromorphical metaphor with the episteme "Spark" represents the emergence of the thought, spontaneous stage of its development. The cognitive basis of this light metaphor is the principle pars pro toto, where Funke is only a part of the phenomenon "LIGHT"("FIRE"), embodying the knowledge. This Humboldt’s sentence also contains the correlation of "light and darkness". It emphasizes the idea that the poetry (the thought), like a spark, is able to emerge even in gloomy darkness.

According to our observations, the light metaphor with the episteme F u n k e explicates mainly the concept "Spirit" (60%), "Language" - 20%.

3. Relevant features of the basic concepts in the work of W. von Humboldt, "On the kawi language on the Java island", which are categorizing by piromorphical metaphors with the episteme "FLAMME" ("Flame")

Turning to the specifics of the objectivity of the basic concepts in Humboldt’s philosophical discourse the light and piromorphical metaphors with different episteme (in particular the episteme "light", "spark", etc.), we can conclude that the phenomenon "GEIST" ("SPIRIT") is dominant, which is confirmed by the case of examples from piromorphical metaphors with episteme "FLAMME" ("FLAME"). There are 2 dominant metaphorical model with with the verbal explication of the concept "Spirit":

3.1. "THE SPIRIT IS LIFE - GIVING FLAME" 3.2. "THE SPIRIT IS IGNITING OF THE POWER"

The first model (3.1.) IS actualize in the following statement of Humboldt:

In der That ist der wahrhaft gesetzmässige Sprachbau nur da möglich, wo eine solche, gleich einer belebenden F l a m m e , die Bildung l e u c h t e n d durchdringt [1*, S.469]. - In fact, the truly legitimate construction of language is only possible where such a flame, like an invigorating flame, penetrates the formation brilliantly [2*].

In the above consideration of the german philosopher reflect complex phylogenetic relationships between the language (language structure) and the spirit, which is the most important

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prerequisite for the development and improvement of language and its structure. The power of the spirit should be so large and filled with light, which is similar to the life-giving flame to influence on the language.

The cognitive structure of the concept "Spirit" characterized the following relevant fea-

tures:

•Spirit is the essence of the language;

•Spirit is the essence determining the structure of the language;

•Spirit is the light category, which us represented by the Gestalt of the flame.

So the Spirit is identified with life-giving flame, in a metaphorical meaning illuminates the language, separates it from the darkness.

The idea of the ontological essence of the SPIRIT as a continuous activity, identified with the "successive flashes of power", is reflected in the metaphorical model "SPIRIT – IGNITE (FLASH) of POWER"(3.2.). Cf.:

Das geistige Vermögen hat aber sein Dasein allein in seiner Thätigkeit, es ist das auf einander folgende A u f f l a m m e n der Kraft in ihrer ganzen Totalität, aber nach einer einzelnen Richtung hin bestimmt [1*, S.117]. –The spiritual faculty, however, has its own existence only in its activity; it is the successive flare-up of power in its entire totality, but determined in a single direction [2*].

On the base of Humboldt’s reasoning is induced the following cognitive and epistemological scheme:

SPIRIT → Existence of spirit →Activities→ successive ignition power (in their integrity, but in one direction).

From the correlations of the elements in the above diagram displays a number of conceptual features of the phenomenon Spirit:

•from the point of view of the spirit existence: Spirit is the being essence;

•in the aspect of locus: the Existence of the spirit in the activity (Spirit - activity);

•from the perspective of ontology: Spirit – development;

•from the perspective of evidentiality (visualization): the Spirit is the chain of firings in one holistic continuum;

•from the position of space (vertical): Spirit is directed only to the ideal (perfection). However, the key evidence (visual) feature is the light. The metaphor "Spirit - flash of

power" objectifies the enlightens function of spiritual power, characterized by dynamism and integrity.

From the results of the study follows, that the light metaphor is frequency verbal representatives of the concept "THOUGHT". It characterizes the dynamics of human thought, the dynamics of the language, their constant development, which is reflected in the allocated us metaphorical models:

3.3.THE THOUGHT IS A CONTINUOUSLY BURNING FLAME;

3.4.LANGUAGE IS a CONTINUOUSLY BURNING FLAME; here is an example:

…so kann es in ihr (in der Sprache) ebensowenig, als in den unaufhörlich f o r t f l a m - m e n d e n Gedanken der Menschen selbst einen Augenblick wahren Stillstandes geben [1*, S.250]. - … so there can be in it (in the language), just as in the incessantly flaming thoughts of man himself, a moment of true stillness [2*].

The language, according to Humboldt, does not stay at a place. Its existence form is a continuous movement. The idea of a metaphorical identification the thought with a continually burning of the flame extrapolated by Humboldt on the language. Philosopher reveals the fun-

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damental properties of thought and language, manifested in their endless development and movement, followed by a bright illumination of the light, through the piromorphical metaphors.

Characteristically is, that Humboldt often puts a sign of equality between the spirit and the idea; he comes from the fact that the spirit of a priori embedded in the culture of each individual and ethnic group, but if it is not enlivened by the highest creative powers of genius, it will not be able to express themselves and to demonstrate their powerful start. The phenomena spirit and idea are explicated in the following metaphorical models:

3.5.SPIRIT (IDEA) – BREATH.

3.6.SPIRIT (IDEA) - A BRIGHT FLAME. Cf.:

Bei jeder I d e e , deren Entdeckung oder Ausführung d e m m e n s c h l i c h e n B e s t r e - b e n einen neuen Schwung verleiht, lässt sich durch scharfsinnige und sorgfältige Forschung zeigen, w i e s i e schon früher und nach und nach wachsend in den Köpfen vor-

tation lends a new impetus to human endeavour, it can be shown by acute and careful research how it was already there previously and gradually growing in the minds of human beings. But if the kindling breath of genius is lacking in individuals or peoples, the dimness of this g l i m m e r i n g c o a l never bursts into g l o w i n g f l a m e s . [2*].

The spirit will be something " glimmering coal ". Humboldt uses in this statement a contaminated metaphor which is based on the principle Imperium in Imperio ("a state in a state", i.e. being "a single entity in the space of the another entity"). So, metaphorical gestalts of the spirit are physical categories of light and darkness "das HELLDUNKEL", which are derived from the FIRE as one of the elements of the universe as the primary element. The catalyst for the transformation of the " glimmering coal " into " glowing flame" is " breathing (filling) life energy". Thus, the light metaphors are formed in the space of the fire metaphors and its components (glimmering coal, glowing flame).

Сonclusion. Thus, in the philosophical discourse of W. von Humboldt by the light vs. piromorphical metaphors are objectified the basic concepts "Spirit" (67%), "Language" (20%), "Thought" (13%). Exploring the phenomena Spirit, Language and Thought, Humboldt proves their inseparable connection.

As follows from the analysis of t h e l e x i c a l - s e m a n t i c f i e l d o f l i g h t v s . f i r e , a special significance in the forming of the light conceptual metaphors, creating a "new reality" has a substantive lexeme Light, it is the verbal archetype of the same phenomenon and its ontological components (Erleuchtung (lighting), Klarheit (clarification), etc.). Important are the verbs with the lights semantics (leuchten (to shine), umstrаhlen (lighting rays all around), etc.).

The formation of the conceptual metaphor of the fire is determined derived from the word "Flame" lexemes (spark, flame, etc.). A significant role in creating of the fire conceptual metaphors play verbs, the internal shape of the forming derivatives of the elements "fire" (aufflammen, fortflammen, glimmen, aufglimmen, etc.). Through the light and piromorphical metaphors, these concepts art represented as light, which is an existential prerequisite for human existence.

A characteristic feature of the metaphorical representation of the basic concepts in Humboldt’s philosophical discourse is the fact that light and piromorphical metaphors which reveal them are in their inner nature are ontological, i.e., "helping to see the events, actions, emotions, ideas, etc. as a substance" [1]. The abstract essences that serve as the subject of Humboldt’s philosophical reflections, are represented mostly in the form of visualize Gestalt, which are explicated in the various metaphorical models (e.g., light, lighting, light, shine; spark, fire, flames, burning, etc.). In order to better visualize the abstract (invisible) entity Humboldt gives

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every metaphorical image additional epistemological characteristics (Spirit – shimmering spark, thought – a continuously burning flame, a bright flame, etc.).

The metaphors of light and fire are closely linked with the phenomenon WARMTH, that reflects their legitimate ontological relationship, it can be transformed to the mental essence of the spirit, language and thought.

The light and piromorphical metaphors of the spirit, of the language (poetry, philosophy) and of the thought inevitably metaphorically intertwined with a whole range of other metaphors, in particular artifact metaphors (spirit - unleashed shackles), vegetative (language - blooms poetry and philosophy), physiological (spirit – breath), theological ("spirit – God’s spark "), ornithological ("the bird’s (feather) power of soul"("Die Federkraft der Seele"), etc.

(In this metaphor pertaining to diafore (by F. Wilrait (1990, p. 82-119) or to a contrast metaphor, in particular, to the metonymy inherent meaning of the soul’s flight, its freedom, its gain due to the presence of the spirit). A wide range of the metaphor types proves the high degree of metaphorical density in Humboldt’s philosophical discourse as a whole, we explain in turn, the complexity interpretation of abstract entities. Metaphor, as a mental operation allows us to comprehend them at the level of mapping different concept areas.

In the author's individual picture of the world of Humboldt an extended metaphor is priority. It is consistently implemented throughout the large and detailed reflections of the philosopher about any entity. Dominates the so-called contaminated or chain type of conceptual metaphors, which are superimposed on each other, or linearly derived from each other.

The main dominant features of the concept "Thought", represented by the light and piromorphical metaphors are: dynamics, development, cognition, connection with the spirit. In the same way by the light/ piromorphical metaphors the following fundamental features of the concept "Language" are represented: development, education, connection with the being, connection with the spirit. The concept of "Spirit" takes through the light vs. piromorphical metaphor such features as: dynamics, development, connection with the being.

Specific and at the same time integrated conceptual features of the studying by Humboldt abstract entities are features of the light and fire. Spirit, Language, Thought Humboldt considered first at all as the light categories, as metaphorical symbols of light, illuminating and enlightening the human world and are inevitable conditions for its existence and means of representation of their inner content.

Using the light and fire metaphors as a methods of thinking and as a way of understanding the abstract entities and, in an effort to bring understanding of the human community, the german philosopher often uses for their explication the antinomy of light and darkness.

Humboldt applies a case of cognitive strategies by the metaphorical understanding of required concepts: the strategy of beingness, the strategy of loci, ontology, visualization, strategy of space, accumulation, emotionalization etc. that allows him to create the deep and complete imagine of the phenomena.

The metaphorical understanding of the basic concepts by Humboldt inextricably linked with their emotional, expressive and aesthetic interpretation.

The use of the emotional-poetic metaphors of blooming, images of birds, etc. can be traced the ideas of romanticism, typical for Humboldt in the period of its formation as a scien- tist-philosopher. In the metaphors of light and fire the influence the ideas of the Enlightenment is clearly explicated, the main tenet of which was the idea that "Enlightenment is light", that largely explains the reason of Humboldt’s appeal to the concept "Light." The emphasis on the light as a metaphorical symbol of the spirit, on the functions of the enlightenment of man and the world, Humboldt, however, continues the ideas of I. Kant, which are associated with Enlightenment and presented in his philosophical views. It is known that Kant understood the enlightenment of the people through the spirit as a "man’s exit of silence", "like a person’s exit of darkness into the light". Cf.: "Was ist Aufklärung? Die Aufklärung ist der Ausgang des Menschen aus seiner selbstverschuldeten Unmündigkeit" (“What is Enlightenment? Enlightenment

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is a man`s escape from the silence in which he is guilty of”). The metaphorical meanings of the light inherent in the basic concepts of Humboldt, with all the depth of their understanding and awareness of their importance, reflected in his work "On the kawi language on the Java island".

The phenomenon SPIRIT goes as "red line" through the whole Humboldt’s philosophy. On the basis of the metaphorical mapping the spirit with the light, and its incarnation the scientist proves the importance, the omnipresence, and the comprehensive nature of the human spirit. Such the light illuminates the world around us, as the spirit permeates all human existence, it is the basis of mental and linguistic activities of man. The spirit has an impact on the thought and on the language, subordinating and integrating them with its power in strong union of language and thought.

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