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Thus, world is a global space which is characterized by the importance of the existence of a single (united) world. World, as a space, is often projected onto sea, hydraulic essences being identified with sea, water, and wave, respectively, etc. World personifies, above all, a great and volumetric space in which everybody may be equally happy and satisfied.

EARTH:

Earth is not converged by wedge. Without the land owner earth is an orphan. Great is the holy Russian land, and the sun is everywhere. Good Earth is a full purse; bad land is an empty purse. Earth is a breadwinner. Land is a plate: what one will put in it, that one will take from it . Though Earth feeds, but it itself asks for food. What is the Earth, so is the bread [17 *].

In the Russian proverbial picture of the world, "EARTH", as a spatial realia, is considered first and foremost, as a BREADWINNER, as a source of life, of human being, "as the head of everything," as the highest material-and-valuable landmark in any human activity. In the meanings of terramorphine spatial proverbs there is a priori laid the sense of EARTH - MOTHER, a land-breadwinner, in relation to which there is a deep respect and reverence, and with which hopes for better life and happy existence are connected. Earth, being identified with the image of mother, acts as an anthropomorphic phenomenon.

Among primary (basic) characteristics of Earth, as a spatial phenomenon, the following ones are observed:

a)greatness, extensionality, lightness of the Russian land: Great is the holy Russian land, and the sun is everywhere.

b)Earth is fertile: Earth is a breadwinner.

c)Earth needs a good owner: Without the owner the earth is an orphan.

d)Earth requires a good attitude to it: Good Earth is a full purse; bad land is an empty purse. What will sow that will mow, etc.

In addition, Earth is associated with "a plate on the table" (Artifact metaphor). Cf.:

Earth is a plate: What one will put in it, that one will take from it [18].

Identification of earth with bread is the culturological axiom of it. Cf.: What is the earth, so is the bread. [18].

Finally, Earth, as a spatial-and-anthropological phenomenon, is not only a breadwinner providing the existence of all the living things of the world, but also as the essence, which itself may be hungry and therefore, needs constant nourishment. Cf.: Though Earth feeds, but it itself asks for food. What is the earth, so is the bread [18 *]. In our opinion, of great interest are such national-and-culturological meanings actualized in spatial proverbs with the key concept "Earth", as earth - plate, earth - purse, earth - the sun, earth - kindness, earth - Mother , earth - bread, etc.

According to our observations, in the Russian culture the linguistic explication of the category of space is also connected with the precedent names, reflecting the peculiarities of the national-and-cultural code of the Russian ethnos. Among these names are the following:

Makar, Eroshka, Eryoma, Bogdan, Selivan, Dema, Yegor, Obrosim, Adam Fedora, Agasha, etc. Nominal proverbs with spatial semantics actualize a wide range of conceptual features of space, in particular:

•“distance”: Where Makar did not drive calves;

•“different direction”: Bow is to Makar and Makar to seven sides;

•“width”: A wide path is for Eroshka;

•“scope/size”: Erema is known in the large tower;

•“uncertainty”: There is neither Bogdan in the town, nor Selivan in the village;

•“dependence of space content on its owner": What is Dyoma, such is his home.

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•“uncertainty”: God knows, where our Obrosim has been taken [19].

•“positively marked space”: Owner is in the house – as Adam is in paradise.

•“a small space”: Great is Fedora, prop is for the corner [20].

Spatial concepts, such as the concept "home" (house) are often correlated with specific names. Cf.: Our Eryoma didn`t appear at home", «Erema, give orders at home!" and others.

Noteworthy is the fact that differential spatial signs, actualized in the meaning of the above-mentioned Russian proverbs that reflect the cognitive modeling of the category space in the Russian linguistic consciousness, are united by a common archetypical sign indicating the size, scope, width, great length and distance of the Russian spaces, that fully confirms their actual geographical characteristics.

It is important to note that in the Russian picture of the world the categorization of space is realized on the basis of vector antinomies: uncertainty - certainty, indefiniteness – definiteness. So, in the Russian spatial-and-anthroponymic proverbs, it is often noted, in particular, that space can be vague ("God knows, where our Obrosim has been taken").

The category Space may be implicitly expressed by Russian anthroponymic proverbs (Where Makar did not drive calves).

In the Russian proverbs the category "Space" is characterized by numerical measurement. For the units of measurement there are used both the actual numbers (seven, four) and cultural-historical concepts (seven versts, verst, seven sides).

Proverbs with a key component "SEVEN VERSTS" actualize culturally conditioned spatial senses incorporating (in the aspect of ontology) opposite conceptual signs, in particular:

large -small. Cf.:

a) seven versts is a large (long) path:

Riddle, solution, and seven versts of the truth; Seven versts is a long way and unnecessary one: In seven versts mosquito was looked for, and mosquito is on the nose; Seven versts to the heavens, and all the way is through the forest. One has talked seven versts to the heavens – and all the way is through the forest [7].

b) seven versts is a short distance: For a sweet friend SEVEN VERSTS is not outskirts; For a rabid dog seven miles is not a hook [7], etc.

In the Russian picture of the world "SEVEN VERSTS", as a cultural pattern, explicates the sign of the distance, the length of space. Cf.: Over the seven seas. To go seven versts for nothing [7].

Proverbs with key component "VERSTA" represent bright culturological meanings, being determined by the peculiarities of the Russian spatial realias, by the specific character of the Russian being and culture (Cf.: From word to deed is grandmother`s verst (the whole verst). The way in one verst is nearer, the pay is cheaper in five-copecks) [7].

It is significant, that in their semantic structure the given verbal numerical indicators of space synthesize mutually excluded space senses (seven versts - is " few and many," "long and short", "far and near," etc.), indicating, on the one hand, the relativity of perceiving the category of space as a whole, and, on the other hand, the specific character of perceiving space in the paradigm of the Russian worldview.

Thus, the perception of space is due to the cultural character (seven vesrts, grandmother`s verst, verst, seven sides, etc.) and is really determined by the existing vast spatial scales of Russia.

So, a person, considered in the Russian culture as a global continuum, verbalized by the proverbs with spatial semantics, is presented as a multi-dimensional essence in whose modelling there take place both external adherent subspaces (existential, social-and- geneological (family), gerontological (cradle/grave) theological) and internal inherent spac-

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Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

es (physiological (hands, mouth), somatic (heart), mental-and-volitional (volition, expanse)). The global element of the anthropological space, inducing the consideration of man as the microcosm is the cosmological space (earth, world, white world), comprising man's world as a whole in a single universal continuum.

The categorization of the above subspaces is closely connected with the Russian na- tional-and-cultural code, with the presence of cultural-and-specific senses relevant for the Russian culture and mentality, that is confirmed, in particular, by the selection of the typically Russian spatial patterns correlated with: a) the peculiarities of Russian buildings and their architecture: mansion, tower, izba, peasant house, bath-house; b) availability of ethnic-and- cultural symbols (in izba: "crickets behind the stove" as a measure of comfort); c) cult rituals ("Houses are built on the Trinity "); d) specific method of constructing dwelling ("Houses were cut", which indicates the priority of wooden buildings of Russia but not stone ones and, as well as the fact that women could participate in the process); e) peculiarities of the relations between the Russian buildings are (povalusha and tower (terem), Buldyr and tower); e) Old Russian cult priorities (bath-house), and others.

The mental spaces "Volition" and "Space" are symbolic in the Russian culture. Volition is perceived as the highest value and explicated by nationally-marked metaphorical images of "free bird" and "young horse dying to be free." The phenomenon space is characterized not only as a territorial essence, but also as a substance peculiar to the sacred, social, metaphysical and intellectual-and-mental realia.

Ethnic-and-cultural peculiarity is the linguistic representation of eyes, manifesting itself, for example, in their pejorative marking and correlation mainly with the clergy (priests) (eyes are insatiable holes, like a cleft palate, etc.), that implicits a negatively connotative meaning, in particular, the need of constant offerings to the priests for their participation in various religious rituals in everyday life of Russian peasants.

Cultural peculiarity is characteristic of is the spatial concept "tightness" whose negative interpretation which is sublimated in the Russian culture in a positive perception and becomes one of the Russian national maxims: "In tightness but not in offence." In comparison with the "audicity", "tightness", according to the Russian ideas, is more significant one (Not tightness ruins but audacity does).

Heart, as a spatial continuum, is the receptacle for both spiritual and physical substances. In the Russian proverbial picture of the world originality of conceptualizing heart is manifested in the metaphorical identification heart with the house, in which, however, there is no window that semiotically explicit the basic sign of heart as the unknown space, the path to which is hidden and not within the reach. Cultural meanings are also actualized in comparison of heart with bast-basket as with an object of the Russian peasant`s life.

Explication of belly, as the human inherent space is also accompanied by a number of realias inherent in the Russian existential culture: loaf (of bread), bast-basket, harp, priest(s,) barn, nickle, etc. The correlation of "severe Russian winter" with "belly" is also referred to the cultural patterns that distinguish the conceptualization of belly as a spatial realia in the Russian culture.

The specific character of the Russian national code is traced in the reflection of the cognitive model family as a social space, the basis of which are the following semiotic vs. ethnopsychological correlations "family - soul", "family - one roof", "family - (delicious) thick porridge", "family-heap ( all together)." According to the canons of the Russian philosophy of life, family, as a collection of several generations, united by the same roof, thick porridge, soul, the general happiness is the true family.

Man, as a spatial continuum, as the microcosm is ontologically connected with such global cosmological spaces as white world, world earth, etc. In the Russian culture these spaces obtain nationally marked coloration, including, in particular, the perception of the world as the integration of kind people (world - kindness ), for which is relevant the unity

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and collegiality, possession of great power, etc. In the Russian linguistic consciousness world appears as a "golden mountain", able to feed all the people (elderly). The greatness of the world, its power and the immensity are explicated in gestalt images of sea, water, waves, etc.

The metaphorical gestalts of the construct "Earth", as a global spatial phenomenon, are distinguished by their originality that is convincingly proved by culturally conditioned metaphorical images of earth: earth - mother, earth - breadwinner, earth - bread, earth - a plate (with food),earth - purse (storehouse of values), etc. Culturological axiom is also the identification of earth with kindness, the sun, light, fertility, its greatness and extensionality.

In the Russian proverbial picture of the world nationally marked ANTHROPONYMS give a special national color to the reflection of the anthropological space. They act as the means of linguistic representation of diverse characteristics of the Russian spaces: Makar, Eroshka, Eryoma, Bogdan, Selivan, Dyoma, Egor, Obrosim, Adam, Fedora, Agasha, and others.

Verbal identifiers of cosmological space are typically Russian numerical cultural remas: Seven versts, verst, grandmother`s verst, seven sides, etc. So, the linguistic objectification of the anthropomorphic space is obligatory accompanied by the actualization of cultur- al-and-specific meanings.

It is important to note that the spatial proverbs, objectifying nature of man as a spatial phenomenon, are a kind of identifier of moral-and-ethical canons of the Russian ethnos regulating moral prolegomena of internal world of man and socium.

Cognitive-and-ontological model of the anthropological space is reflected in the Russian proverbial conceptosphere based on the vector antinomies "large and small", "long and short", "near and far", etc., that is the result of culturally conditioned perception and interpretation of space. In addition, the given oppositions, performing the function of spatial coordinates and vectors, allow us to describe the dynamics and statics of human existence, to explicate the peculiarities of constructing its ontology [9].

Spatial proverbs often pointing to uncertainty, indefiniteness of space, explicate, at the same time, their vastness, as well as ethnic-and- cultural specific character of their interpretation (cf.: God knows, where our Obrosim has been taken).

Verbally expressed spatial indicators and original cultural patterns function as a kind of meta-language, because categorizing certain spatial interrelations in the linguistic consciousness of the Russian people, they are simultaneously decode the nationally marked sentences, Russian maxims about interrelations in the socium, about the attitude to the world and nature, about moral-and-ethics canons, about human destiny, about the essence of being, life and death, daily bread and spiritual values, and others.

In the spatial interrelations represented by proverbs, there are explicated the philosophy of life of Russian people, and in the Russian proverbial picture of the world, the verbalized anthropological space is a mirror of Russian life and culture.

Bibliographic list

1.Pfandl Heinrich. Vremja i prostranstvo v nemeckih i russkih poslovicah// Mezhdunarodnyj nauchnyj seminar «Problema prostranstva i vremeni v mezhkul'turnom i mezhdisciplinarnom dialoge» 24-25 sentjabrja 2013 g. Tomskij gosudarstvennyj universitet/file:///D:/DISTR%20(f)/Google/Tomsk2013_PoslovicyPra%CC%88sPfandlTDwin.pdf

2.Gegel' o cheloveke. Filosofskij shturm//http://philosophystorm.org/gegel-o- cheloveke (vremja obrashhenija: 9.06.06. 2016).

3.Teorija prostranstva i vremeni Kanta. //www. Liveinternet .ru/users/ 35451/ post 69858001 / (vremja obrashhenija: 9.06.06. 2016).

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Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

4.Fomina Z.E. Koncepty «Chuzhbina» i «Rodina» v russkoj jazykovoj kartine mira/

Z.E. Fomina // Nauchnyj vestnik Voronezh. gos. arh.-stroit. un-ta. Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija. – 2005. - №3 – S.42-59.

5.Fomina Z.E. Koncept "Dusha" v nemeckoj i russkoj lingvokul'turah. JAzyk i jemocii: lichnostnye smysly i dominanty v rechevoj dejatel'nosti. Sb. nauch. trudov. Volgograd 2003. - 244 s. – S.223-234.

6.Vezhbickaja A., JAzyk. Kul'tura. Poznanie. / Perevod s anglijskogo, otvet-stvennyj redaktor M. A. Krongauz, vstupitel'naja stat'ja E. V. Paduchevoj — M.: Russkie slovari, 1996 - 412 s. ISBN 5-89216-002-5

7.Gurevich T.M. Chelovek v japonskoj kul'ture. M.: MGIMO(U). 2004. –s. 120.

8.Otto fon Bismark - citaty i aforiz-my//http://millionstatusov.ru/aut/bismark.html (vremja obrashhenija: 9.06.2016).

9.Postrojki na Rusi. Tradicionnyj terem.

//http://artsgtu.narod.ru/blog/postrojki_na_rusi_tradicionnyj_terem/2014-05-22-285 (vremja obrashhenija: 9.06.2016).

Dictionaries used

1*. Slovar' russkih poslovic i pogovorok// http://slovarick.ru/346/ (vremja obrashhenija: 9.06.06. 2016).

2*. Tolkovyj slovar' Ushakova. http://dic.academic.ru/dic.nsf/dic_synonims/177134/%D1%82%D0%B5%D1%80%D0%B5 %D0%BC (vremja obrashhenija: 9.06.06. 2016).

3*. Poslovicy so slovom «terem». V.I.Dal'. Poslovicy russkogo naroda. //vdahl

.ru/word/terem/russkogo naroda (vremja obrashhenija: 9.06.06. 2016).

4*.Kak terem ni vysok, a povalusha… vyshe. V.I. Dal' Poslovicy russkogo naroda.

//vdahl.ru/%D0%BA%D0%B0%D0%BA-%D1% 82%D0% B5%D1% 80%D0%B 5%D0%BC -%D0%BD%D0%B8- (vremja obrashhenija : 9.06.06. 2016).

5*.Tolkovyj slovar'. Poslovicy i pogovorki. Frazeologizmy (Horomy). //http://tolkru.com/pogovorka/page/crow-flew-into-the-king-s-mansion-a-lot-of-honor-and- the-flight-is-not.php (vremja obrashhenija: 9.06.06. 2016).

6*. Poslovicy pro banju. Pogovorki pro banju. //http: //www. spadealer s. Info /rus /page _36/(vremja obrashhenija: 9.06.2016).

7*.Poslovicy i pogovorki http://tolkru.com/pogovorka/page/great-body-but-small- business.php (vremja obrashhenija: 9.06.2016).

8*.Poslovicy o vole i nevole// http://posloviz.ru/category/o-vole-i-nevole/(vremja obrashhenija: 9.06.2016).

9*. Poslovicy russkogo naroda. — M.: Hudozhestvennaja literatura V. I. Dal' 1989 //http://enc-dic.com/rusproverb/Stepnogo-konja-na-konjushne-ne-uderzhish- 13578.html(vremja obrashhenija: 9.06.2016).

10*.Poslovicy o vole. http://posloviz.ru/category/volya/(vremja obrashhenija: 9.06.2016).

11*. Vse poslovicy, soderzhashhie slovo prostor// ruswords.narod.ru/word00828.htm) (vremja obrashhenija: 9.06.2016).

12*.Russkie poslovicy i pogovorki http://www.xn--80aaudvjo4a.xn-- p1ai/%D1%82%D0%B5%D0%BC%D0%B0/%D0%BF%D1%80%D0%BE%D1(vremja obrashhenija: 9.06.2016).

13*.Slovar' V.I. Dalja //http://dal.sci-lib.com/word034357.html. (vremja obrashhenija: 9.06.2016).

14*.Poslovicy o zhene //posloviz. ru/category /zhena/http ://posloviz.ru /category/ zhena / page 2.html(vremja obrashhenija: 9.06.2016).

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Series «Modern Linguistic and Methodical-and-Didactic Researches» Issue № 2 (13), 2016

15*.Poslovicy i pogovorki pro svet//sbornik-mudrosti.ru/poslovicy-i-pogovorki-pro- svet/.(vremja obrashhenija: 9.06.2016).

16*.Poslovicy i pogovorki o mire // sbornik-mudrosti.ru/poslovicy-i-pogovorki-o- mire/(vremja obrashhenija: 9.06.2016).

17*.Poslovicy so slovom zemlja. Pogovorki so slovom zemlja

..//tolkru.com/pogovorka/search/zemlya.php(vremja obrashhenija: 9.06.2016). 18*.Poslovicy so slovom zemlja. Pogovorki so slovom zemlja ...

19*. Pogovorki s imenami imechko.net/narod.html(vremja obrashhenija: 9.06.2016). 20*.Privedite poslovicy i pogovorki s imenami sobstvennymi....//

https://otvet.mail.ru/question/90056237 (vremja obrashhenija: 9.06.2016).

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Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

UDC 165.0:820

Voronezh State University of Architecture

and Civil Engineering

PhD of Philology, Associate Professor

of the Chair of Foreign Languages

of Voronezh GASU

Irina Yuryevna Lavrinenko

e-mail: Lavrinirina1@yandex.ru

I.Yu. Lavrinenko

NATURAMORPHIC OBJECTS AS MEANS OF CONCEPTS` EXPLICATION IN PHILOSOPHICAL PICTURE OF THE WORLD OF F. BACON

The article is concerned with description of the objects of nature as metaphorical means of verbal explication of the intellectual concepts in the philosophical picture of the world of F. Bacon. Cognitive bases of metaphorisation, determining the main cognitive features of the intellectual, moral-and-ethic and gnoseological concepts are revealed. Special features of linguistic personality of

F. Bacon, being demonstrated by the author’s selectivity not only in the type of naturomorphic objects, but also in the choice of forms, definite physical state of one and the same object of nature are determined. The features of physicallyoriented linguistic personality of F. Bacon, his selectivity and meticulousness in the choice of the objects of metaphorisation have been revealed that characterizes him not only as philosopher, but also as penetrating scientist and naturalist.

Key words: philosophical discourses, naturomorphic objects, metaphor, gale, sand, intellectual, gnoseological, moral-and-ethic concepts, F. Bacon, linguistic personality.

Nature is a great part of the Universe, that has always been not only the environment for living beings, but also the richest man`s inspirer. Since ancient times people have admired its beauty, greatness and power, and also turned to it for help, sought its support, consolidation, derived spiritual and creative power.

Nature has been inspiring poets and writers for creation of their greatest masterpieces for many thousands of years. Objects of nature in the artworks reveal psychological portraits of heroes, in the poetry nature conveys the author`s mood, his state of mind, serves as an instrument for creating of necessary image for realization of author`s idea [1; 2].

In spite of the fact that there exist many interesting linguistic researches devoted to the analysis of the objects of nature in fiction and poetry, according to our observations, nowadays there are no works, aiming at describing the role of objects of nature as means of verbal explication of philosophical concepts in the works of philosophical character. For this reason addressing to the natural phenomena, being used as metaphorical objects of one or another mental entity in the philosophical works is of special scientific interest.

This research is devoted to the analysis of objects of nature as metaphorical means of verbal explication of philosophical concepts in the philosophical discourse of F. Bacon.

F. Bacon is one of the founders of the English empiricism of the 16-th century. In his philosophical works F. Bacon describes the phenomena, correlating with different spheres of life and being in the scope of philosophers` speculations.

______________________

© Lavrinenko I.Yu., 2016

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The author concentrated on revealing the problem of good, evil, truth, freedom, nation. However, as semantic-and-cognitive analysis of linguistic material shown, F. Bacon focuses his attention mainly on the considerations about three basic areas of man`s being: intellectual, gnoseological and emotional.

In the process of semantic-and-cognitive analysis of the means of concepts` representation in the philosophical works of F. Bacon it was found out that more often the English philosopher represents complex mental entities, deep in their ontological structure, by referring to obvious metaphorical objects easy for perception.

The aim of the research is to determine metaphorical means correlating with the realias of nature which are used in the philosophical discourse of F. Bacon for concepts` representation, to reveal cognitive basis of metaphorization on which metaphorical associative parallels are based on, and also to describe specific features of philosophical personality of F. Bacon, who used substantial quantity of naturamorphic objects in his works.

Philosophical work of F. Bacon «The New Organon» (1620) [1*] being the second part of the fundamental scientific work of F. Bacon was used as the material for the research. The work under consideration narrates the bases of inductive methodology of the English philosopher`s scientific research.

In this article philosophical discourse is regarded as philosophical text containing author`s speculations about objective areas, being traditionally in the focus of philosophy` attention (life, truth, good, happiness, etc.), reflecting philosopher`s (author`s) spiritual personality, revealing his inner values, intentions, views through the analysis of the linguistic means used by author [3, p. 128].

Metaphor is interpreted as one of the means of fictional transformation, connecting the images of objects in the result of their similarity of functioning and appearance. As N.D. Arutyunova points out, metaphor “reflects static world, lacking inner dynamics – the world of entities” [4, p. 10]. The process of metaphorization is based on the procedure of processing the structures of knowledge (frames and scenarios), showing big experience of interaction of man and nature [5, p. 9].

As it has already been noted, metaphor is one of the dominant linguistic means of the concepts` explication in the philosophical discourse of F. Bacon. In the process of the conducted complex analysis of his philosophical discourse (accounting 1150 linguistic items) [6], 19 groups of metaphors, relating to different areas of man`s being (gydromorphic, zoomorphic, building, phytomorphic and others) have been revealed.

One of the most numerous groups revealed is the group of naturamorphic metaphors, i.e., the metaphors using the phenomena of nature as objects of associative projection. F. Bacon addressed to different realias of nature: water, sand, quicksand, plants, olives, apples and others in the process of description of such philosophical notions as: mind, knowledge, teaching, science, time and many others.

It is of special interest to note that the processes of metaphorization have been revealed on analysis of texts, containing author`s speculations about intellectual and gnoseological constructs of philosophical picture of the world of F. Bacon. Thus, intellectual and gnoseological constructs in the works of the English philosopher is compared to the plant, olive, apple, springhead, etc.

It is important to point out that the objects of nature are mentioned in the associative parallel with all types of dominant concept, in particular, with the intellectual concept opinion, moral-and-ethic concepts hope, as well as gnoseological concepts philosophy and sciences.

In the given research our attention is focused on naturamorphic metaphors, the objects of metaphorization of which are such natural phenomena as gale, breeze, sand, quicksand.

It is symbolic that the objects being in the center of attention of F. Bacon on description of the intellectual, moral-and-ethic and gnoseological phenomena represent two out of

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Scientific Newsletter of Voronezh State University of Architecture and Civil Engineering

four main elements of nature: gale, breeze – the elements of “wind”, sand, quicksand - the elements of “land”.

Beside the objects of gale and sand in the philosophical picture of the world of F. Bacon metaphorical projections of different natural phenomena, taking great quantitative range, are revealed: the objects of water (22% of all determined metaphors), plants (22%), animals (6%), cosmic objects (2%). The objects mentioned serve as basis for singling out the following groups of metaphors: gydromorphic, phytomorphic, zoomorphic, cosmomorphic, etc. The objects of nature proper are represented in the separate group of naturamorphic metaphors (3 %).

Let us consider the immediate essence of metaphorical comparison in the philosophical discourse of F. Bacon.

The revealed metaphorical objects serve as basis of building metaphorical macromodels, demonstrating specific features of the singled out metaphorical associations, namely:

I. Kinetic model with archiseme “movement” (Ancient Greek κίνησις — movement):

1.1Model “(GENERAL) OPINION - GALE”;

1.2Model “HOPE -GALE”;

1.3Model “HOPE - BREETH”;

II Labile-and-discrete model with the archiseme “instability” and “danger”

PHILOSOPHY, SCIENCE – QUICKSAND.

The given above models vividly demonstrate the fact of dominating the element of wind, as well as its variability (small intensity, breath) in the metaphoric of F. Bacon. Probably, this fact can be explained by great symbolic value of this natural phenomenon for philosophical realias description.

Since the ancient times wind was considered to be prime element of nature, that is explained by its connection with creating breathing or waft. This mighty phenomenon was worshiped by sailors, ranking wind to sacred elements, expressing the will of Gods [7]. In mythologies winds were often personified and associated with rude, furious, unpredictable and chaotic powers.

In the philosophical discourse of F. Bacon the image of wind is given for representation of associative links of the gnoseological concept opinion and moral-and-ethical concept hope. Let`s consider the following example:

For it is a greater matter than the generality of men can take in, and is apt to be overwhelmed and extinguished by the gales of popular opinions [1*].

In the given above example the image of wind is given in association with people`s opinion. The associative projection is based on the wind`s ability to put out fire as well as on its power to influence the objects of the visual environment, helping to change their position. The object that is to be overwhelmed and extinguished is scientific discovery.

To determine the basis of metaphorical transference lexical-and-semantic analysis of the lexeme gale, verbalizing wind in the given example, was conducted.

According to the data in lexicographic sources, denotative meaning of the lexeme gale is expressed by means of the following definition: «a strong current of air» [1**]. This meaning represents the semantic feature “power”, “movement”. Connotative meaning of the given lexeme is represented in the following definition: «an emotional outburst» [1**], that also reveals the feature “power”, “movement of something”, as well as the feature “suddenness”. Thus, the revealed dominant features of the semanteme gale in the linguistic consciousness of the English people are “power”, “movement”, “suddenness”.

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Thereby we can come to the conclusion that the mentioned above features form the cognitive basis in the metaphorical projection: general opinion – gale, because the image of wind is represented from the point of the impact it produces, that is verbalized by the lexeme: apt to (to do something easily - apt to be overwhelmed and extinguished). The associative connection of the activity of wind with the phenomenon “general opinion” actualizes such features of the concept opinion as power, possessing great opportunities, might, authority. Thus, it is power that acts as determining feature on the basis of which the connotation of the natural phenomenon wind and intellectual concept opinion is carried out.

In the given below example wind is represented as metaphorical object for expressing the features of moral-and-ethical concept hope:

…putting aside the lighter breezes of hope, we must thoroughly sift and examine those which promise greater steadiness and constancy [1*].

The natural phenomenon “wind” in this example is represented by the lexeme breezes, that is “whiff”, “puff”, i.e. light movement of wind [2**].

The denotative meaning of the lexeme breeze is expressed as follows: «a light gentle wind» [1**]. In the given meaning the following semantic feature is revealed: “light movement”. The connotative meaning of this lexeme is defined as: «something easily done»

[1**], that helps to determine such feature of the lexeme breeze as “lightness”, “activity”. Thus, basic semantic features of this lexeme in the linguistic consciousness of the English people are “lightness of movement”. It is necessary to point out that movement implies changing of something (state, position, etc.), so the revealed feature “lightness of movement” in the semanteme of the lexeme breeze also presupposes such component of meaning as “changing”.

The representation of the moral-and-ethical concept HOPE through associatively conditioned image of wind actualizes the following features of the phenomenon hope: “precursor of the changes for the better”, “slight possibility for expectation of something favorable”.

Light breeze symbolizes only the possibility of the wish come true.

The forms of wind, to which F. Bacon addresses are of special interest:

gales of wind, and also

breeze, light wind.

Opinions in the works of F. Bacon are associated with the gales of wind, while hope is represented in associative parallel with slightly felt, weightless, light movement of air masses - breezes. Thus, it is possible to conclude that for F. Bacon not only the object of wing and its functioning is important, but also its physical form, parameters (strongweek, lightheavy). This fact allows to assume that F. Bacon is reveled as philosopher for whom physi- cal-and-mechanical features of things are of prior importance that demonstrates his naturaland scientific perception of reality in comparison to the perception of the usual person: F. Bacon takes into consideration not only the objects of nature, but also the forms of matter of the naturamorphic phenomenon, its physical parameters.

Let`s examine special features of metaphorization while addressing to one more naturamorphic object in the philosophical discourse of F. Bacon – to the object of sand. It is well known that sand symbolized instability, unsteadiness and inconstancy as well as destruction, breaking and multiplicity. In the Biblical texts, sand is regarded, on the one hand, as the symbol of infinite number, and the associative symbol of wisdom and intellect, on the other [8]. Besides, sand is associatively connected with the flow of time (for example, in association with sand glass).

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