Among the main directions of the state youth policy in Ukraine, a special place is occupied by the legal protection of young people, which is carried out taking into account the economic interests of the state, professional and social opportunities of society. On the basis of the Law of Ukraine «On Higher Education», the rights of student's youth are considered by the authors. Among all the rights granted to student's youth, the attention has been given to the right of students to receive scholarships and other kinds of material assistance. New rules for receiving scholarships in higher education institutions and their consequences for the material situation of modern Ukrainian youth are analyzed. It is given the characteristic of the main kinds of scholarships: both academic and social. The analysis of legislative acts, statistical and sociological data give the possibility for the authors to make the conclusion that the introduction of the rating system of scholarships accrual will lead to a significant reduction in the number of scholarships recipients. Passing of the exam session for excellent marks does not guarantee the student's scholarship receiving. The scholarship now depends on the activity of the student in science, sports, and social activities. Thus, the conclusion is made by the authors, it is rules of the law that limit the right of students to material support and support from the side of the state. Students have to work in order to support themselves financially or rely on the help of parents. This situation affects the quality of education. Sociological data indicate a reduction in the number of young people in Ukraine. In the country, the process of leaving young people abroad to study at western universities is gaining momentum. The authors analyze the experience of the countries of the European Union and the United States, the role played by charitable foundations and universities in the material support of both their own and Ukrainian students. Based on these facts, the authors make the conclusion that in determining the amount of students' scholarships in Ukraine it is necessary to take into account the economic crisis that is of persistent character. In such circumstances, the current minimum scholarship does not provide sufficient material situation of student's youth. As to material aid of the student's youth, the charitable foundations, political parties, public organizations, enterprises and higher educational institutions themselves have to be involved. ; Среди главных направлений государственной молодежной политики в Украине особое место занимает правовая защита молодежи, которая осуществляется с учетом экономических интересов государства, профессиональных и социальных возможностей общества. На основе Закона Украины «О высшем образовании» авторы рассматривают права студенческой молодежи. Среди всех прав, предоставленных студенческой молодежи, обращается внимание на право студентов на получение стипендий и других видов материальной помощи. Анализируются новые правила получения стипендий в высших учебных заведениях и их последствия для материального положения современной украинской молодежи. Дается характеристика основных видов стипендий: академической и социальной. Анализ законодательных актов, статистических и социологических данных позволяет авторам сделать вывод, что введение рейтинговой системы начисления стипендий приведет к значительному сокращению количества получателей стипендий. Сдача экзаменационной сессии на отличные оценки не гарантирует студенту стипендии. Стипендия теперь зависит еще от активности студента в науке, спорте, общественной деятельности. Таким образом, делают вывод авторы, нормы закона ограничивают право студентов на материальное обеспечение и поддержку со стороны государства. Студенты должны работать, чтобы материально себя содержать или рассчитывать на помощь родителей. Такое положение отражается на качестве образования. Социологические данные свидетельствуют о сокращении численности молодежи в Украине. В стране набирает оборотов процесс отъезда молодежи за границу для обучения в западных высших учебных заведениях. Авторы анализируют опыт стран Европейского Союзу и США, роль, которую играют благотворительные фонды и университеты в материальной поддержке как собственных, так и украинских студентов. На основе приведенных фактов авторы делают вывод, что при определении размеров студенческих стипендий в Украине необходимо учитывать экономический кризис, который носит стойкий характер. В таких условиях существующая минимальная студенческая стипендия не обеспечивает достаточного материального положения студенческой молодежи. К материальной помощи студенческой молодежи должны подключаться благотворительные фонды, политические партии, общественные организации, предприятия и сами высшие учебные заведения. ; Серед головних напрямів державної молодіжної політики в Україні особливе місце займає правовий захист молоді, що здійснюється з урахуванням економічних інтересів держави, професійних і соціальних можливостей суспільства. На підставі Закону України «Про вищу освіту» автори розглядають права студентської молоді. Серед усіх прав, що надані студентської молоді, звертається увага на право студентів на отримування стипендій та інших видів матеріальної допомоги. Аналізуються нові правила отримання стипендій у вищих навчальних закладах та їх наслідки для матеріального становища сучасної української молоді. Надається характеристика основних видів стипендій: академічної та соціальної. Аналіз законодавчих актів, статистичних та соціологічних даних дозволяє авторам зробити висновок, що введення рейтингової системи нарахування стипендій призведе до суттєвого скорочення кількості одержувачів стипендій. Складання екзаменаційної сесії на відмінні оцінки не гарантує студенту стипендію. Стипендія тепер залежить ще від активності студента у науці, спорті, громадській діяльності. Таким чином, доходять до висновку автори, норми закону обмежують право студентів на матеріальне забезпечення і підтримку з боку держави. Студенти повинні працювати, щоб матеріально себе утримувати або розраховувати на допомогу батьків. Такий стан відображається на якості навчання. Соціологічні данні свідчать про скорочення чисельності молоді в Україні. В країні набирає оборотів процес від'їзду молоді за кордон для навчання у західних вищих навчальних закладах. Автори аналізують досвід країн Європейського Союзу та США, роль, яку відіграють благодійні фонди та університети у матеріальній підтримці як власних, так і українських студентів. На підставі наведених фактів автори роблять висновок, що при встановленні розмірів студентських стипендій в Україні необхідно враховувати економічну кризу, яка носить стійкий характер. В таких умовах існуюча мінімальна стипендія не забезпечує достатнього матеріального становища студентської молоді. До матеріальної допомоги студентської молоді повинні залучатися благодійні фонди, політичні партії, громадські організації, підприємства і самі вищи навчальні заклади.
Among the main directions of the state youth policy in Ukraine, a special place is occupied by the legal protection of young people, which is carried out taking into account the economic interests of the state, professional and social opportunities of society. On the basis of the Law of Ukraine «On Higher Education», the rights of student's youth are considered by the authors. Among all the rights granted to student's youth, the attention has been given to the right of students to receive scholarships and other kinds of material assistance. New rules for receiving scholarships in higher education institutions and their consequences for the material situation of modern Ukrainian youth are analyzed. It is given the characteristic of the main kinds of scholarships: both academic and social. The analysis of legislative acts, statistical and sociological data give the possibility for the authors to make the conclusion that the introduction of the rating system of scholarships accrual will lead to a significant reduction in the number of scholarships recipients. Passing of the exam session for excellent marks does not guarantee the student's scholarship receiving. The scholarship now depends on the activity of the student in science, sports, and social activities. Thus, the conclusion is made by the authors, it is rules of the law that limit the right of students to material support and support from the side of the state. Students have to work in order to support themselves financially or rely on the help of parents. This situation affects the quality of education. Sociological data indicate a reduction in the number of young people in Ukraine. In the country, the process of leaving young people abroad to study at western universities is gaining momentum. The authors analyze the experience of the countries of the European Union and the United States, the role played by charitable foundations and universities in the material support of both their own and Ukrainian students. Based on these facts, the authors make the conclusion that in determining the amount of students' scholarships in Ukraine it is necessary to take into account the economic crisis that is of persistent character. In such circumstances, the current minimum scholarship does not provide sufficient material situation of student's youth. As to material aid of the student's youth, the charitable foundations, political parties, public organizations, enterprises and higher educational institutions themselves have to be involved. ; Среди главных направлений государственной молодежной политики в Украине особое место занимает правовая защита молодежи, которая осуществляется с учетом экономических интересов государства, профессиональных и социальных возможностей общества. На основе Закона Украины «О высшем образовании» авторы рассматривают права студенческой молодежи. Среди всех прав, предоставленных студенческой молодежи, обращается внимание на право студентов на получение стипендий и других видов материальной помощи. Анализируются новые правила получения стипендий в высших учебных заведениях и их последствия для материального положения современной украинской молодежи. Дается характеристика основных видов стипендий: академической и социальной. Анализ законодательных актов, статистических и социологических данных позволяет авторам сделать вывод, что введение рейтинговой системы начисления стипендий приведет к значительному сокращению количества получателей стипендий. Сдача экзаменационной сессии на отличные оценки не гарантирует студенту стипендии. Стипендия теперь зависит еще от активности студента в науке, спорте, общественной деятельности. Таким образом, делают вывод авторы, нормы закона ограничивают право студентов на материальное обеспечение и поддержку со стороны государства. Студенты должны работать, чтобы материально себя содержать или рассчитывать на помощь родителей. Такое положение отражается на качестве образования. Социологические данные свидетельствуют о сокращении численности молодежи в Украине. В стране набирает оборотов процесс отъезда молодежи за границу для обучения в западных высших учебных заведениях. Авторы анализируют опыт стран Европейского Союзу и США, роль, которую играют благотворительные фонды и университеты в материальной поддержке как собственных, так и украинских студентов. На основе приведенных фактов авторы делают вывод, что при определении размеров студенческих стипендий в Украине необходимо учитывать экономический кризис, который носит стойкий характер. В таких условиях существующая минимальная студенческая стипендия не обеспечивает достаточного материального положения студенческой молодежи. К материальной помощи студенческой молодежи должны подключаться благотворительные фонды, политические партии, общественные организации, предприятия и сами высшие учебные заведения. ; Серед головних напрямів державної молодіжної політики в Україні особливе місце займає правовий захист молоді, що здійснюється з урахуванням економічних інтересів держави, професійних і соціальних можливостей суспільства. На підставі Закону України «Про вищу освіту» автори розглядають права студентської молоді. Серед усіх прав, що надані студентської молоді, звертається увага на право студентів на отримування стипендій та інших видів матеріальної допомоги. Аналізуються нові правила отримання стипендій у вищих навчальних закладах та їх наслідки для матеріального становища сучасної української молоді. Надається характеристика основних видів стипендій: академічної та соціальної. Аналіз законодавчих актів, статистичних та соціологічних даних дозволяє авторам зробити висновок, що введення рейтингової системи нарахування стипендій призведе до суттєвого скорочення кількості одержувачів стипендій. Складання екзаменаційної сесії на відмінні оцінки не гарантує студенту стипендію. Стипендія тепер залежить ще від активності студента у науці, спорті, громадській діяльності. Таким чином, доходять до висновку автори, норми закону обмежують право студентів на матеріальне забезпечення і підтримку з боку держави. Студенти повинні працювати, щоб матеріально себе утримувати або розраховувати на допомогу батьків. Такий стан відображається на якості навчання. Соціологічні данні свідчать про скорочення чисельності молоді в Україні. В країні набирає оборотів процес від'їзду молоді за кордон для навчання у західних вищих навчальних закладах. Автори аналізують досвід країн Європейського Союзу та США, роль, яку відіграють благодійні фонди та університети у матеріальній підтримці як власних, так і українських студентів. На підставі наведених фактів автори роблять висновок, що при встановленні розмірів студентських стипендій в Україні необхідно враховувати економічну кризу, яка носить стійкий характер. В таких умовах існуюча мінімальна стипендія не забезпечує достатнього матеріального становища студентської молоді. До матеріальної допомоги студентської молоді повинні залучатися благодійні фонди, політичні партії, громадські організації, підприємства і самі вищи навчальні заклади.
During the 20th and 21st centuries, the Belarusian linguistic terminography developed in close connection with other branches of terminography under the direct influence of specific social and political circumstances. During this period, local linguists compiled more than 70 different dictionaries of linguistic terms: stand-alone and incorporation dictionaries, general and aspectual dictionaries, selection dictionaries and usage dictionaries, translation dictionaries, explanatory and explanatory-translation dictionaries, alphabetical and alphanumeric dictionaries, etc. Certain issues of the development of Belarusian terminography are summarized in the studies of L. Antanyuk, G. Gvazdovich, M. Gulitski, A. Zhurauski, A. Padluzhny, M. Sudnik, T. Tamashevich, L. Shakun and others (mainly in the context of studies of the history of Belarusian linguistics and terminology). The publications of A. Adamovich and A. Kaurus, A. Krivitsky, P. Martinouski, R. Ageeva and others are devoted to the surveying of criticism of dictionaries of linguistic terms. The structure of the most authoritative dictionaries and their content were investigated in detail by V. Shcherbin who explored various aspects of the history of terminography. However, until our time, the whole field of the formation of linguistic termography in the Belarusian linguistics has not been systematized, nor are there any conceptual studies available on the methodology of terminographic practice. The purpose of this study is to analyze the state of the modern Belarusian translation terminography (transterminography) and identify the main trends in the methodology of terminographic practice. Research objectives: to identify which types of dictionaries prevail in the Belarusian translation terminography; characterize the types of microstructure of the translation linguistic dictionaries; determine what challenges the modern Belarusian transterminography is facing. The research material was the Belarusian stand-alone dictionaries and incorporation dictionaries in which linguistic terms are translated from Russian into Belarusian, from Belarusian into Russian, and multilingual dictionaries of linguistic terms in which Russian and Belarusian are input or output languages. Research methods – a descriptive method of synchronous analysis with elements of diachronic method, a comparative method and some individual techniques of component analysis. The study confirms a number of conclusions. Bilingual dictionaries prevail in the modern linguistic transterminography. Among the stand-alone dictionaries, a major part falls within Russian-Belarusian editions. Among incorporation dictionaries, the Belarusian-Russian dictionaries of usage are most numerous (largely due to a significant number of mikrodictionaries found in Belarusian language school textbooks). The typology of multilingual linguistic dictionaries seems redundant because most publications are unique in their structural and substantive features. So, in different layouts, the Belarusian, Russian, Polish, and Chinese languages are available as stand-alone dictionaries, and the Belarusian, Russian, English, German, French, Spanish, Polish and Chinese languages are corporation dictionaries. The microstructure of the major part of translation dictionaries is elementary and is formed by the nomination zone and the equivalent zone. In some cases, the area of grammatical information (a fragment of the inflection chain and an indication of the grammatical-semantic class of words) is also included in the dictionary entry. Further development of the Belarusian transterminography (first of all, the Belarusian-Russian and Russian-Belarusian) needs some adjustment on the part of the scientific community. The number of translation dictionaries has already reached that "critical volume" at which quantitative indicators must be balanced by qualitative ones. This means that based on compiled dictionaries a thorough metatheory of terminographic activity should be developed that would affect both the technical and linguistic aspects of creating special dictionaries. In our opinion, one of the possible implementations of such a theory and a process step towards overcoming the crisis in linguistic transterminography could be the creation of consolidated translation dictionaries of terms that would, within the framework of one scientific paradigm, summarize the experience accumulated over a century of systematization, codification and translation. ; На працягу ХХ–ХХІ стст. беларуская лінгвістычная тэрмінаграфія развівалася ў цеснай сувязі з іншымі галінамі тэрмінаграфіі пад непасрэдным уплывам канкрэтных сацыяльна-палітычных абставін. За гэты перыяд айчыннымі мовазнаўцамі было створана больш за 70 разнастайных слоўнікаў лінгвістычных тэрмінаў: аўтаномных і інкарпараваных, агульных і аспектных, слоўнікаў-падборак і слоўнікаў-дадаткаў, перакладных, тлумачальных і тлумачальна-перакладных, алфавітных і алфавітна-гнездавых і інш. Асобныя пытанні развіцця беларускай тэрмінаграфіі абагульняюцца ў даследаваннях Л. Антанюк, Г. Гваздовіч, М. Гуліцкага, А. Жураўскага, А. Падлужнага, М. Судніка, Т. Тамашэвіча, Л. Шакуна і інш. (пераважна ў кантэксце вывучэння гісторыі беларускага мовазнаўства і тэрміназнаўства). Публікацыі А. Адамовіча і А. Каўруса, А. Крывіцкага, П. Марціноўскага, Р. Агеевай і інш. прысвечаны агляднай крытыцы слоўнікаў лінгвістычных тэрмінаў. Падрабязна і ў розных аспектах гісторыю тэрмінаграфіі, структуру найбольш аўтарытэтных слоўнікаў і іх змест даследаваў В. Шчэрбін. Аднак да нашага часу ў беларускай лінгвістыцы не сістэматызаваны ўвесь ход станаўлення мовазнаўчай тэрмінаграфіі, адсутнічаць таксама канцэптуальныя працы па метадалогіі тэрмінаграфічнай дзейнасці. Мэта гэтага даследавання – прааналізаваць стан сучаснай беларускай перакладной тэрмінаграфіі (транстэрмінаграфіі) і выявіць асноўныя трэнды ў метадалогіі тэрмінаграфічнай дзейнасці. Задачы даследавання: выявіць, якія тыпы слоўнікаў пераважаюць у беларускай перакладной тэрмінаграфіі; ахарактарызаваць тыпы мікраструктуры перакладных лінгвістычных слоўнікаў; вызначыць задачы, якія стаяць перад сучаснай беларускай транстэрмінаграфіяй. Матэрыялам для даследавання паслужылі беларускія аўтаномныя і інкарпараваныя слоўнікі, у якіх лінгвістычныя тэрміны перакладаюцца з рускай мовы на беларускую, з беларускай мовы на рускую, а таксама шматмоўныя слоўнікі лінгвістычных тэрмінаў, у якіх уваходнай або выходнымі мовамі з'яўляюцца руская і беларуская. Метады даследавання – апісальны метад сінхроннага аналізу з элементамі дыяхраніі, параўнальна-супастаўляльны метад і асобныя прыёмы кампанентнага аналізу. У працэсе даследавання абгрунтоўваецца шэраг высноў. У сучаснай лінгвістычнай транстэрмінаграфіі пераважаюць двухмоўныя слоўнікі. Сярод аўтаномных большая частка прыпадае на руска-беларускія выданні. З інкарпараваных слоўнікаў пераважаюць беларуска-рускія слоўнікі-дадаткі (у значнай ступені за кошт істотнай колькасці мікраслоўнікаў, змешчаных у школьных падручніках па беларускай мове). Тыпалогія шматмоўных лінгвістычных слоўнікаў уяўляецца збыткоўнай, паколькі многія выданні па сваіх структурна-зместавых асаблівасцях з'яўляюцца ўнікальнымі. Так, у рознай кампаноўцы ў аўтаномных слоўніках прадстаўлены беларуская, руская, польская, кітайская мовы, а ў інкарпараваных – беларуская, руская, англійская, нямецкая, французская, іспанская, польская і кітайская мовы. Мікраструктура пераважнай большасці перакладных слоўнікаў элементарная і фарміруецца зонай намінацыі і зонай эквівалентаў. У асобных выпадках у слоўнікавы артыкул уключаецца таксама зона граматычнай інфармацыі (фрагмент парадыгмы словазмянення і ўказанне на граматычна-семантычны клас слоў). Далейшае развіццё беларускай транстэрмінаграфіі (у першую чаргу, беларуска-рускай і руска-беларускай) мае патрэбу ў пэўнай карэкціроўцы з боку навуковай супольнасці. Колькасць перакладных слоўнікаў ужо дасягнула таго «крытычнага аб'ёму», пры якім колькасныя паказчыкі павінны балансавацца якаснымі. Гэта значыць, што на аснове створаных слоўнікаў павінна быць распрацавана грунтоўная метатэорыя тэрмінаграфічнай дзейнасці, якая б закранала як тэхнічныя, так і ўласна лінгвістычныя аспекты стварэння спецыяльных слоўнікаў. Адной з магчымых рэалізацый такой тэорыі і працэсуальным крокам на шляху да пераадолення крызісу ў лінгвістычнай транстэрмінаграфіі, на наш погляд, можа стаць стварэнне зводных перакладных слоўнікаў тэрмінаў, якія б у межах адной навуковай парадыгмы абагульнялі назапашаны за стагоддзе вопыт сістэматызацыі, кадыфікацыі і трансляцыі тэрмінаў.
During the 20th and 21st centuries, the Belarusian linguistic terminography developed in close connection with other branches of terminography under the direct influence of specific social and political circumstances.During this period, local linguists compiled more than 70 different dictionaries of linguistic terms: stand-alone and incorporation dictionaries, general and aspectual dictionaries, selection dictionaries and usage dictionaries, translation dictionaries, explanatory and explanatory-translation dictionaries, alphabetical and alphanumeric dictionaries, etc.Certain issues of the development of Belarusian terminography are summarized in the studies of L. Antanyuk, G. Gvazdovich, M. Gulitski, A. Zhurauski, A. Padluzhny, M. Sudnik, T. Tamashevich, L. Shakun and others (mainly in the context of studies of the history of Belarusian linguistics and terminology). The publications of A. Adamovich and A. Kaurus, A. Krivitsky, P. Martinouski, R. Ageeva and others are devoted to the surveying of criticism of dictionaries of linguistic terms. The structure of the most authoritative dictionaries and their content were investigated in detail by V. Shcherbin who explored various aspects of the history of terminography.However, until our time, the whole field of the formation of linguistic termography in the Belarusian linguistics has not been systematized, nor are there any conceptual studies available on the methodology of terminographic practice.The purpose of this study is to analyze the state of the modern Belarusian translation terminography (transterminography) and identify the main trends in the methodology of terminographic practice.Research objectives: to identify which types of dictionaries prevail in the Belarusian translation terminography; characterize the types of microstructure of the translation linguistic dictionaries; determine what challenges the modern Belarusian transterminography is facing.The research material was the Belarusian stand-alone dictionaries and incorporation dictionaries in which linguistic terms are translated from Russian into Belarusian, from Belarusian into Russian, and multilingual dictionaries of linguistic terms in which Russian and Belarusian are input or output languages.Research methods – a descriptive method of synchronous analysis with elements of diachronic method, a comparative method and some individual techniques of component analysis.The study confirms a number of conclusions.Bilingual dictionaries prevail in the modern linguistic transterminography. Among the stand-alone dictionaries, a major part falls within Russian-Belarusian editions. Among incorporation dictionaries, the Belarusian-Russian dictionaries of usage are most numerous (largely due to a significant number of mikrodictionaries found in Belarusian language school textbooks).The typology of multilingual linguistic dictionaries seems redundant because most publications are unique in their structural and substantive features. So, in different layouts, the Belarusian, Russian, Polish, and Chinese languages are available as stand-alone dictionaries, and the Belarusian, Russian, English, German, French, Spanish, Polish and Chinese languages are corporation dictionaries.The microstructure of the major part of translation dictionaries is elementary and is formed by the nomination zone and the equivalent zone. In some cases, the area of grammatical information (a fragment of the inflection chain and an indication of the grammatical-semantic class of words) is also included in the dictionary entry.Further development of the Belarusian transterminography (first of all, the Belarusian-Russian and Russian-Belarusian) needs some adjustment on the part of the scientific community. The number of translation dictionaries has already reached that "critical volume" at which quantitative indicators must be balanced by qualitative ones. This means that based on compiled dictionaries a thorough metatheory of terminographic activity should be developed that would affect both the technical and linguistic aspects of creating special dictionaries. In our opinion, one of the possible implementations of such a theory and a process step towards overcoming the crisis in linguistic transterminography could be the creation of consolidated translation dictionaries of terms that would, within the framework of one scientific paradigm, summarize the experience accumulated over a century of systematization, codification and translation. ; На працягу ХХ–ХХІ стст. беларуская лінгвістычная тэрмінаграфія развівалася ў цеснай сувязі з іншымі галінамі тэрмінаграфіі пад непасрэдным уплывам канкрэтных сацыяльна-палітычных абставін. За гэты перыяд айчыннымі мовазнаўцамі было створана больш за 70 разнастайных слоўнікаў лінгвістычных тэрмінаў: аўтаномных і інкарпараваных, агульных і аспектных, слоўнікаў-падборак і слоўнікаў-дадаткаў, перакладных, тлумачальных і тлумачальна-перакладных, алфавітных і алфавітна-гнездавых і інш.Асобныя пытанні развіцця беларускай тэрмінаграфіі абагульняюцца ў даследаваннях Л. Антанюк, Г. Гваздовіч, М. Гуліцкага, А. Жураўскага, А. Падлужнага, М. Судніка, Т. Тамашэвіча, Л. Шакуна і інш. (пераважна ў кантэксце вывучэння гісторыі беларускага мовазнаўства і тэрміназнаўства). Публікацыі А. Адамовіча і А. Каўруса, А. Крывіцкага, П. Марціноўскага, Р. Агеевай і інш. прысвечаны агляднай крытыцы слоўнікаў лінгвістычных тэрмінаў. Падрабязна і ў розных аспектах гісторыю тэрмінаграфіі, структуру найбольш аўтарытэтных слоўнікаў і іх змест даследаваў В. Шчэрбін.Аднак да нашага часу ў беларускай лінгвістыцы не сістэматызаваны ўвесь ход станаўлення мовазнаўчай тэрмінаграфіі, адсутнічаць таксама канцэптуальныя працы па метадалогіі тэрмінаграфічнай дзейнасці.Мэта гэтага даследавання – прааналізаваць стан сучаснай беларускай перакладной тэрмінаграфіі (транстэрмінаграфіі) і выявіць асноўныя трэнды ў метадалогіі тэрмінаграфічнай дзейнасці.Задачы даследавання: выявіць, якія тыпы слоўнікаў пераважаюць у беларускай перакладной тэрмінаграфіі; ахарактарызаваць тыпы мікраструктуры перакладных лінгвістычных слоўнікаў; вызначыць задачы, якія стаяць перад сучаснай беларускай транстэрмінаграфіяй.Матэрыялам для даследавання паслужылі беларускія аўтаномныя і інкарпараваныя слоўнікі, у якіх лінгвістычныя тэрміны перакладаюцца з рускай мовы на беларускую, з беларускай мовы на рускую, а таксама шматмоўныя слоўнікі лінгвістычных тэрмінаў, у якіх уваходнай або выходнымі мовамі з'яўляюцца руская і беларуская.Метады даследавання – апісальны метад сінхроннага аналізу з элементамі дыяхраніі, параўнальна-супастаўляльны метад і асобныя прыёмы кампанентнага аналізу.У працэсе даследавання абгрунтоўваецца шэраг высноў.У сучаснай лінгвістычнай транстэрмінаграфіі пераважаюць двухмоўныя слоўнікі. Сярод аўтаномных большая частка прыпадае на руска-беларускія выданні. З інкарпараваных слоўнікаў пераважаюць беларуска-рускія слоўнікі-дадаткі (у значнай ступені за кошт істотнай колькасці мікраслоўнікаў, змешчаных у школьных падручніках па беларускай мове).Тыпалогія шматмоўных лінгвістычных слоўнікаў уяўляецца збыткоўнай, паколькі многія выданні па сваіх структурна-зместавых асаблівасцях з'яўляюцца ўнікальнымі. Так, у рознай кампаноўцы ў аўтаномных слоўніках прадстаўлены беларуская, руская, польская, кітайская мовы, а ў інкарпараваных – беларуская, руская, англійская, нямецкая, французская, іспанская, польская і кітайская мовы.Мікраструктура пераважнай большасці перакладных слоўнікаў элементарная і фарміруецца зонай намінацыі і зонай эквівалентаў. У асобных выпадках у слоўнікавы артыкул уключаецца таксама зона граматычнай інфармацыі (фрагмент парадыгмы словазмянення і ўказанне на граматычна-семантычны клас слоў).Далейшае развіццё беларускай транстэрмінаграфіі (у першую чаргу, беларуска-рускай і руска-беларускай) мае патрэбу ў пэўнай карэкціроўцы з боку навуковай супольнасці. Колькасць перакладных слоўнікаў ужо дасягнула таго «крытычнага аб'ёму», пры якім колькасныя паказчыкі павінны балансавацца якаснымі. Гэта значыць, што на аснове створаных слоўнікаў павінна быць распрацавана грунтоўная метатэорыя тэрмінаграфічнай дзейнасці, якая б закранала як тэхнічныя, так і ўласна лінгвістычныя аспекты стварэння спецыяльных слоўнікаў. Адной з магчымых рэалізацый такой тэорыі і працэсуальным крокам на шляху да пераадолення крызісу ў лінгвістычнай транстэрмінаграфіі, на наш погляд, можа стаць стварэнне зводных перакладных слоўнікаў тэрмінаў, якія б у межах адной навуковай парадыгмы абагульнялі назапашаны за стагоддзе вопыт сістэматызацыі, кадыфікацыі і трансляцыі тэрмінаў.
Introduction. For over two decades, Russian education has been in a state of permanent reform. Due to the long and unproductive nature of the modernisation process, researchers are paying special attention to systemic factors, noting that system optimisation processes are structured primarily around organisational and technological models derived from industry. The prevalence of the technological component over the axiological results in the consolidation of a pragmatic, narrowly functional, technocratic vector of education development. To overcome this situation and to break this deadlock, a profound reconsideration of the values underlying mechanisms of reform is required, taking into account multifaceted personal, social, national and universal relations, as well as unity of content, forms and means of education. The aims of the research were identified as follows: to analyse the current trends of modernisation in comprehensive schools and higher educational establishments; to justify humanistic mechanisms for improving the modernisation in the context of language education, which performs personally developing and socialising functions under ideological pluralism and opposition of value systems. Methodology and research methods. The research was conducted taking a person-activity-based approach, referring to cultural-historical concepts, ideas of philosophical hermeneutics and traditional principles of pedagogical methodology. The theoretical framework was based on the publications and philosophical foundations of Russian and foreign scholars, who define the key role of humanistic principles and value orientations in education. The following standard research methods were used: comparison, induction, deduction, abstraction, synthesis, specification, structural and logical modelling, content analysis of documents and scientific publications on the stated problem, observation, questioning, peer review and experiment. In addition, non-standard methods and research techniques such as metaphorical modelling, biographical method and interpretational techniques were used. Results and scientific novelty. Modernisation processes in Russian education were considered: regulatory base, purposes, priorities, problems and prospects. The following thesis was proposed: at the new stage of socio-historical transformation, it is necessary to overcome the negative effects of long-term practice in the reform of the national educational system through developing established traditions as well as updating the humanistic potential of education and ensuring its axiological enrichment. The authors consider pedagogical hermeneutics as a potentially productive means and methodological tool. Pedagogical hermeneutics implies a heuristic and poly-variable apperception of reality through education in order to understand and interpret different genres of cultural texts, providing simultaneous support both to the general public and to the individual, on the basis of rational and emotionally intelligent experience accumulated in science, religion, art, language and national traditions – i.e. culture as a whole. It was shown that language education based on principles of pedagogical hermeneutics is capable of establishing humanistic mechanisms of personactivity-based social norms and cultural models. The authors presented a number of modelling options for the realisation of the proposed hermeneutical approach: various experimentally-validated techniques, educational approaches and procedures designed by teacher-researchers were briefly described, focusing on the achievement of qualitative conformance of educational results to the humanistic appeals and urgent needs of society.Practical significance. The use of hermeneutical techniques as educational tools and procedures allows us to decode semiotic information of curricula subjects; in addition, when using meta-language, it is possible to expand the content by adding personal value-sense and dialogical subjectivity, as well as to transform it into a personal sign-symbol or behavioural template. The acquisition of language experience in the process of humanistic-centred education increases the immunity of a student to various manifestations of character defectivity, strengthening identity and resistance to manipulation of consciousness in political and ideological processes and mass media. Moreover, language experience resists the deformation of the communicative sphere and verbal-cognitive processes, encouraging personal self-realisation. ; Введение. Российское образование уже два десятилетия находится в состоянии перманентного реформирования. В комплексе причин затяжной и малопродуктивной модернизации авторы особое внимание уделяют системообразующим факторам, утверждая, что в настоящее время процессы оптимизации системы ориентированы преимущественно на организационно-технологические модели, скопированные из сферы производства. Преобладание технологической составляющей над ценностно-смысловой оборачивается упрочением прагматичного, узкофункционального, технократического вектора развития образования. Чтобы переломить ситуацию и изменить этот тупиковый для социума вектор, требуется глубинное аксиологическое переосмысление механизмов реформирования, которое должно проводиться с учетом всесторонних связей личности и общества, национального и общечеловеческого опыта, единства содержания, форм и средств обучения и воспитания. Цели изложенного в публикации исследования – обсуждение современных тенденций модернизации общеобразовательной и высшей школы; обоснование гуманитарных механизмов совершенствования образовательных процессов в контексте языкового образования, которое в условиях идейного плюрализма и противостояния ценностных систем выполняет личностноразвивающие и социализирующие функции. Методология и методы. Работа проводилась с опорой на взаимодополняющие друг друга деятельностно-личностный подход, положения культурноисторической концепции, идеи философской герменевтики и традиционные принципы методологии педагогики. Теоретической базой исследования являлись научные труды отечественных и зарубежных ученых, в том числе философские изыскания, в которых показана ключевая роль в образовании гуманитарных начал и ценностных ориентаций. Использовались классические исследовательские методы – сравнение, индукция, дедукция, абстрагирование, обобщение, конкретизация, структурно-логическое моделирование, а также контент-анализ документов и научных публикаций, наблюдение, анкетирование, экспертная оценка и опытная работа. Из инструментального арсенала неклассических методов и приемов исследования применялись метафорическое моделирование, биографический метод, интерпретационные техники. Результаты и научная новизна. Рассмотрены модернизационные процессы в российском образовании: нормативная база, цели, приоритеты, проблемы и перспективы. Выдвинут тезис о том, что на новом витке социально-исторических трансформаций необходимо преодоление отрицательных эффектов многолетней практики реформирования национальной образовательной системы посредством развития сложившихся в ней традиций, актуализации гуманитарного потенциала обучения и воспитания, его ценностно-смыслового обогащения. В качестве возможного продуктивного средства и методологического инструментария предлагается педагогическая герменевтика, подразумевающая эвристическое и поливариативное познание действительности через обучение пониманию и интерпретации разножанровых культурных текстов с одновременной опорой на общественный и индивидуальный, рациональный и эмоционально-чувственный опыт, накопленный в науке, религии, искусстве, языке, народных традициях – культуре в целом. Доказывается, что языковое образование, базирующееся на принципах педагогической герменевтики, способно запустить гуманитарные механизмы личностно-деятельностного освоения социальных норм и культурных образцов. Представлены некоторые варианты авторских моделей реализации герменевтического подхода: кратко описаны сконструированные педагогами-исследователями разнообразные, прошедшие опытно-экспериментальную апробацию методики, технологии и процедуры обучения и воспитания, ориентированные на достижение соответствия качества образовательных результатов гуманитарным запросам и насущным потребностям социума. Практическая значимость. Использование герменевтических технологий как процессуально-инструментальной основы образования позволяет декодировать знаково-семиотическую информацию учебных предметов, наполнять ее, используя метаязык, личностным ценностным смыслом и диалогической субъектностью и трансформировать в личностный знаково-символический или поведенческий текст. Приобретение языкового опыта в процессе гуманитарно ориентированного образования повышает иммунитет обучающегося к разнообразным проявлениям обезличенности, нивелирования индивидуальности и манипулирования сознанием – в частности, в политических и идеологических процессах, массовых формах коммуникации, в том числе сетевых, препятствует деформации коммуникативной сферы и речемыслительных процессов и позволяет достичь личностной самореализации. ; Russian Foundation for Basic Research (project № 18–013–00268 A) ; Российский фонд фундаментальных исследований (проект № 18–013–00268 А)
Introduction. For over two decades, Russian education has been in a state of permanent reform. Due to the long and unproductive nature of the modernisation process, researchers are paying special attention to systemic factors, noting that system optimisation processes are structured primarily around organisational and technological models derived from industry. The prevalence of the technological component over the axiological results in the consolidation of a pragmatic, narrowly functional, technocratic vector of education development. To overcome this situation and to break this deadlock, a profound reconsideration of the values underlying mechanisms of reform is required, taking into account multifaceted personal, social, national and universal relations, as well as unity of content, forms and means of education.The aims of the research were identified as follows: to analyse the current trends of modernisation in comprehensive schools and higher educational establishments; to justify humanistic mechanisms for improving the modernisation in the context of language education, which performs personally developing and socialising functions under ideological pluralism and opposition of value systems.Methodology and research methods. The research was conducted taking a person-activity-based approach, referring to cultural-historical concepts, ideas of philosophical hermeneutics and traditional principles of pedagogical methodology. The theoretical framework was based on the publications and philosophical foundations of Russian and foreign scholars, who define the key role of humanistic principles and value orientations in education. The following standard research methods were used: comparison, induction, deduction, abstraction, synthesis, specification, structural and logical modelling, content analysis of documents and scientific publications on the stated problem, observation, questioning, peer review and experiment. In addition, non-standard methods and research techniques such as metaphorical modelling, biographical method and interpretational techniques were used.Results and scientific novelty. Modernisation processes in Russian education were considered: regulatory base, purposes, priorities, problems and prospects. The following thesis was proposed: at the new stage of socio-historical transformation, it is necessary to overcome the negative effects of long-term practice in the reform of the national educational system through developing established traditions as well as updating the humanistic potential of education and ensuring its axiological enrichment. The authors consider pedagogical hermeneutics as a potentially productive means and methodological tool. Pedagogical hermeneutics implies a heuristic and poly-variable apperception of reality through education in order to understand and interpret different genres of cultural texts, providing simultaneous support both to the general public and to the individual, on the basis of rational and emotionally intelligent experience accumulated in science, religion, art, language and national traditions – i.e. culture as a whole. It was shown that language education based on principles of pedagogical hermeneutics is capable of establishing humanistic mechanisms of personactivity-based social norms and cultural models. The authors presented a number of modelling options for the realisation of the proposed hermeneutical approach: various experimentally-validated techniques, educational approaches and procedures designed by teacher-researchers were briefly described, focusing on the achievement of qualitative conformance of educational results to the humanistic appeals and urgent needs of society.Practical significance. The use of hermeneutical techniques as educational tools and procedures allows us to decode semiotic information of curricula subjects; in addition, when using meta-language, it is possible to expand the content by adding personal value-sense and dialogical subjectivity, as well as to transform it into a personal sign-symbol or behavioural template. The acquisition of language experience in the process of humanistic-centred education increases the immunity of a student to various manifestations of character defectivity, strengthening identity and resistance to manipulation of consciousness in political and ideological processes and mass media. Moreover, language experience resists the deformation of the communicative sphere and verbal-cognitive processes, encouraging personal self-realisation. ; Введение. Российское образование уже два десятилетия находится в состоянии перманентного реформирования. В комплексе причин затяжной и малопродуктивной модернизации авторы особое внимание уделяют системообразующим факторам, утверждая, что в настоящее время процессы оптимизации системы ориентированы преимущественно на организационно-технологические модели, скопированные из сферы производства. Преобладание технологической составляющей над ценностно-смысловой оборачивается упрочением прагматичного, узкофункционального, технократического вектора развития образования. Чтобы переломить ситуацию и изменить этот тупиковый для социума вектор, требуется глубинное аксиологическое переосмысление механизмов реформирования, которое должно проводиться с учетом всесторонних связей личности и общества, национального и общечеловеческого опыта, единства содержания, форм и средств обучения и воспитания.Цели изложенного в публикации исследования – обсуждение современных тенденций модернизации общеобразовательной и высшей школы; обоснование гуманитарных механизмов совершенствования образовательных процессов в контексте языкового образования, которое в условиях идейного плюрализма и противостояния ценностных систем выполняет личностноразвивающие и социализирующие функции.Методология и методы. Работа проводилась с опорой на взаимодополняющие друг друга деятельностно-личностный подход, положения культурноисторической концепции, идеи философской герменевтики и традиционные принципы методологии педагогики. Теоретической базой исследования являлись научные труды отечественных и зарубежных ученых, в том числе философские изыскания, в которых показана ключевая роль в образовании гуманитарных начал и ценностных ориентаций. Использовались классические исследовательские методы – сравнение, индукция, дедукция, абстрагирование, обобщение, конкретизация, структурно-логическое моделирование, а также контент-анализ документов и научных публикаций, наблюдение, анкетирование, экспертная оценка и опытная работа. Из инструментального арсенала неклассических методов и приемов исследования применялись метафорическое моделирование, биографический метод, интерпретационные техники.Результаты и научная новизна. Рассмотрены модернизационные процессы в российском образовании: нормативная база, цели, приоритеты, проблемы и перспективы. Выдвинут тезис о том, что на новом витке социально-исторических трансформаций необходимо преодоление отрицательных эффектов многолетней практики реформирования национальной образовательной системы посредством развития сложившихся в ней традиций, актуализации гуманитарного потенциала обучения и воспитания, его ценностно-смыслового обогащения. В качестве возможного продуктивного средства и методологического инструментария предлагается педагогическая герменевтика, подразумевающая эвристическое и поливариативное познание действительности через обучение пониманию и интерпретации разножанровых культурных текстов с одновременной опорой на общественный и индивидуальный, рациональный и эмоционально-чувственный опыт, накопленный в науке, религии, искусстве, языке, народных традициях – культуре в целом. Доказывается, что языковое образование, базирующееся на принципах педагогической герменевтики, способно запустить гуманитарные механизмы личностно-деятельностного освоения социальных норм и культурных образцов. Представлены некоторые варианты авторских моделей реализации герменевтического подхода: кратко описаны сконструированные педагогами-исследователями разнообразные, прошедшие опытно-экспериментальную апробацию методики, технологии и процедуры обучения и воспитания, ориентированные на достижение соответствия качества образовательных результатов гуманитарным запросам и насущным потребностям социума.Практическая значимость. Использование герменевтических технологий как процессуально-инструментальной основы образования позволяет декодировать знаково-семиотическую информацию учебных предметов, наполнять ее, используя метаязык, личностным ценностным смыслом и диалогической субъектностью и трансформировать в личностный знаково-символический или поведенческий текст. Приобретение языкового опыта в процессе гуманитарно ориентированного образования повышает иммунитет обучающегося к разнообразным проявлениям обезличенности, нивелирования индивидуальности и манипулирования сознанием – в частности, в политических и идеологических процессах, массовых формах коммуникации, в том числе сетевых, препятствует деформации коммуникативной сферы и речемыслительных процессов и позволяет достичь личностной самореализации.
Objective. The interest of the article focuses on the analysis of the social integrity phenomenon and its deformation practices in the modern society. The character's sociality of the modern era indicates serious problems and contradictions that actualize the possibility of social integrity. The cultural crisis, spiritual vacuum, updated existential problems of the modern humanity forces to turn to the problem of the integrity constructing and maintaining and social reality functioning, as well as to the mechanisms and practices of its deformation. Methodology. Thus, in the analysis of the above mentioned points the problem of desires is getting more relevant, and these desires are actively being invested by the civilization progress in the human life. As simulacra of the natural mechanisms of individual activity (needs) desires help to transform the personality harmonious development process (cultural consumption) in a destructive civilization strategy – consumerism. Under these conditions consumption is losing its traditional meaning. From the natural processes of meeting the needs and developing the world it is transforming into a total destructive act that implements certain desires. Consumption grows borders of the traditional practice (it has not been already determined only by food, clothes, car, etc.). It is turning into an active mass orientation; practice of the materialization that is aimed to transform the surrounding world into a thing, a symbol of use. Thus, consumption transforms into a practice of total consumerism. The scientific novelty. In this context, the aim of the research is to analyze the destructive potential of consumerism, which nature is getting a real threat to the integrity of both individual world and social reality. This pattern of consumption determines the gap between a real purpose of the things and their contrived sense that gives them the desired effect (prestige, power, material wealth, etc.). In this situation, we can see updating of the tendency when things lose their true purpose, and man loses his active role. He is no longer a creator of qualitatively new products that fill his life with meaning. He is a conformal trimmer who routinely plays ersatz and fills his live with them. Material aspects rather than spiritual ones determine the value and meaning of human's life, they represent a desired object that he wants to receive. His choice is ruled not by creative work, but by the civilization "benefits" bondage. Conclusions. Such deformation of harmonious development of the man and society, and of the traditional order transforms nature of the human relations to turn them into a banal practice of consumerism – usage. The desire to own, exploit, use makes a human to devalue surrounding reality and its members, turns a human into a homo economics, who calculates his circle of friends, communication, relationships. Exactly such "commercialization of relationship" overcomes the limits of the economic, political and legal spheres and encroaches on the family, friendship sphere to determine the whole character of the modern society. ; Цель. Фокус исследования сосредоточен на анализе феномена социальной целостности и практиках его деформации в современном обществе. Характер социальности современной эпохи указывает на те глубинные проблемы и противоречия, которые актуализируют вопрос о ее возможности. Культурный кризис, духовный вакуум, актуализация экзистенциональных проблем современного человека заставляют обратиться к проблеме конструирования, поддержания и функционирования целостности социальной реальности, а также механизмах и практиках ее деформации. Методология. В ракурсе анализа последних приобретает актуальность проблематика желаний, активно инвестирующихся цивилизационным прогрессом в человеческую жизнь. В качестве симулякров естественных механизмов индивидуальной активности – потребностей, желания выступают источниками трансформации процесса гармоничного развития личности (культурного потребления) в деструктивную стратегию цивилизации – потребительство. В этих условиях само потребление утрачивает свое традиционное значение. Из естественного процесса по удовлетворению потребностей и освоению окружающего мира, оно трансформируется в тотальный разрушительный акт по реализации конкретизированных желаний. Потребление перерастает границы традиционной практики (оно уже не определяется лишь продуктами питания, одеждой, машиной и т.п.). Оно становится активной массовой ориентацией, практикой материализации, основанной на превращении окружающего человека мира в вещь, символ использования. Таким образом, потребление трансформируется в практику тотального потребительства. Научная новизна. В связи с этим, целью исследования выступает анализ потенциала деструктивности потребительства, чей характер становится реальной угрозой целостности как индивидуального мира, так и социальной реальности, поскольку детерминирует разрыв между реальным предназначением вещей и их придуманным смыслом, наделяющим их желаемым эффектом (престижа, власти, материального богатства и т.п.). В этой ситуации актуализируется тенденция, когда вещи утрачивают свое действительное предназначение, а человек – свою активную роль. Он больше не творец, создатель качественно новых продуктов, наполняющих его жизнь смыслом, а конформный приспособленец, рутинно воспроизводящий эрзацы, которыми наполняет свою жизнь. Материальное, а не духовное определяет ценность и смысл его жизни, желаемый объект, на получение которого он и направляет все свои силы. Не творческий созидательный труд, а раболепская зависимость от цивилизационных «благ» руководит его выборами. Выводы. Такая деформация гармоничного развития человека и общества, традиционного порядка трансформирует характер человеческих отношений, превращая их в банальную практику потребительства – использование. Желание обладать, эксплуатировать, использовать заставляет человека обесценивать окружающую реальность и ее участников, превращает личность в homo economics, калькулирующего свои знакомства, связи, отношения. Именно такая «коммерционализация отношений», преодолевая границы экономической, политической, правовой сфер, посягая на сферу семейных, дружеских отношений, определяет в целом характер современного общества. ; Мета. Фокус дослідження зосереджений на аналізі феномена соціальної цілісності і практиках його деформації в сучасному суспільстві. Характер соціальності сучасної епохи вказує на ті глибинні проблеми і протиріччя, які актуалізують питання про її можливості. Культурна криза, духовний вакуум, актуалізація екзистенційних проблем сучасної людини змушують звернутися до проблеми конструювання, підтримання та функціонування цілісності соціальної реальності, а також механізмів і практик її деформації. Методологія. У ракурсі аналізу останніх набуває актуальності проблематика бажань, що активно інвестуються цивілізаційним прогресом в людське життя. В якості симулякрів природних механізмів індивідуальної активності – потреб, бажання виступають джерелами трансформації процесу гармонійного розвитку особистості (культурного споживання) в деструктивну стратегію цивілізації – споживацтво. У цих умовах саме споживання втрачає своє традиційне значення. З природного процесу щодо задоволення потреб і освоєння навколишнього світу, воно трансформується в тотальний руйнівний акт щодо реалізації конкретизованих бажань. Споживання переростає межі традиційної практики (воно вже не визначається лише продуктами харчування, одягом, машиною і т.п.). Воно стає активною масовою орієнтацією, практикою матеріалізації, заснованою на перетворенні оточуючого людини світу в річ, символ використання. Таким чином, споживання трансформується в практику тотального споживацтва. Наукова новизна. У зв'язку з цим, метою дослідження виступає аналіз потенціалу деструктивності споживацтва, чий характер стає реальною загрозою цілісності як індивідуального світу, так і соціальної реальності, оскільки детермінує розрив між реальним призначенням речей і їх придуманим сенсом, що наділяє їх бажаним ефектом (престижу, влади, матеріального багатства і т.п.). У цій ситуації актуалізується тенденція, коли речі втрачають своє дійсне призначення, а людина – свою активну роль. Вона більше не творець якісно нових продуктів, що наповнюють її життя змістом, а конформний пристосуванець, що рутинно відтворює ерзаци, якими наповнює своє життя. Матеріальне, а не духовне визначає цінність і сенс її життя, бажаний об'єкт, на отримання якого вона і спрямовує всі свої сили. Не творча праця, а рабська залежність від цивілізаційних «благ» керує людськими виборами. Висновки. Така деформація гармонійного розвитку людини і суспільства, традиційного порядку, трансформує характер людських відносин, перетворюючи їх на банальну практику споживацтва – використання. Бажання володіти, експлуатувати, використовувати змушує людину знецінювати навколишню реальність і її учасників, перетворює особистість в homo economics, що калькулює свої знайомства, зв'язки, відносини. Саме така «коммерціоналізація відносин», долаючи кордони економічної, політичної, правової сфер, посягаючи на сферу сімейних, дружніх відносин, визначає в цілому характер сучасного суспільства.
Objective. The interest of the article focuses on the analysis of the social integrity phenomenon and its deformation practices in the modern society. The character's sociality of the modern era indicates serious problems and contradictions that actualize the possibility of social integrity. The cultural crisis, spiritual vacuum, updated existential problems of the modern humanity forces to turn to the problem of the integrity constructing and maintaining and social reality functioning, as well as to the mechanisms and practices of its deformation. Methodology. Thus, in the analysis of the above mentioned points the problem of desires is getting more relevant, and these desires are actively being invested by the civilization progress in the human life. As simulacra of the natural mechanisms of individual activity (needs) desires help to transform the personality harmonious development process (cultural consumption) in a destructive civilization strategy – consumerism. Under these conditions consumption is losing its traditional meaning. From the natural processes of meeting the needs and developing the world it is transforming into a total destructive act that implements certain desires. Consumption grows borders of the traditional practice (it has not been already determined only by food, clothes, car, etc.). It is turning into an active mass orientation; practice of the materialization that is aimed to transform the surrounding world into a thing, a symbol of use. Thus, consumption transforms into a practice of total consumerism. The scientific novelty. In this context, the aim of the research is to analyze the destructive potential of consumerism, which nature is getting a real threat to the integrity of both individual world and social reality. This pattern of consumption determines the gap between a real purpose of the things and their contrived sense that gives them the desired effect (prestige, power, material wealth, etc.). In this situation, we can see updating of the tendency when things lose their true purpose, and man loses his active role. He is no longer a creator of qualitatively new products that fill his life with meaning. He is a conformal trimmer who routinely plays ersatz and fills his live with them. Material aspects rather than spiritual ones determine the value and meaning of human's life, they represent a desired object that he wants to receive. His choice is ruled not by creative work, but by the civilization "benefits" bondage. Conclusions. Such deformation of harmonious development of the man and society, and of the traditional order transforms nature of the human relations to turn them into a banal practice of consumerism – usage. The desire to own, exploit, use makes a human to devalue surrounding reality and its members, turns a human into a homo economics, who calculates his circle of friends, communication, relationships. Exactly such "commercialization of relationship" overcomes the limits of the economic, political and legal spheres and encroaches on the family, friendship sphere to determine the whole character of the modern society. ; Цель. Фокус исследования сосредоточен на анализе феномена социальной целостности и практиках его деформации в современном обществе. Характер социальности современной эпохи указывает на те глубинные проблемы и противоречия, которые актуализируют вопрос о ее возможности. Культурный кризис, духовный вакуум, актуализация экзистенциональных проблем современного человека заставляют обратиться к проблеме конструирования, поддержания и функционирования целостности социальной реальности, а также механизмах и практиках ее деформации. Методология. В ракурсе анализа последних приобретает актуальность проблематика желаний, активно инвестирующихся цивилизационным прогрессом в человеческую жизнь. В качестве симулякров естественных механизмов индивидуальной активности – потребностей, желания выступают источниками трансформации процесса гармоничного развития личности (культурного потребления) в деструктивную стратегию цивилизации – потребительство. В этих условиях само потребление утрачивает свое традиционное значение. Из естественного процесса по удовлетворению потребностей и освоению окружающего мира, оно трансформируется в тотальный разрушительный акт по реализации конкретизированных желаний. Потребление перерастает границы традиционной практики (оно уже не определяется лишь продуктами питания, одеждой, машиной и т.п.). Оно становится активной массовой ориентацией, практикой материализации, основанной на превращении окружающего человека мира в вещь, символ использования. Таким образом, потребление трансформируется в практику тотального потребительства. Научная новизна. В связи с этим, целью исследования выступает анализ потенциала деструктивности потребительства, чей характер становится реальной угрозой целостности как индивидуального мира, так и социальной реальности, поскольку детерминирует разрыв между реальным предназначением вещей и их придуманным смыслом, наделяющим их желаемым эффектом (престижа, власти, материального богатства и т.п.). В этой ситуации актуализируется тенденция, когда вещи утрачивают свое действительное предназначение, а человек – свою активную роль. Он больше не творец, создатель качественно новых продуктов, наполняющих его жизнь смыслом, а конформный приспособленец, рутинно воспроизводящий эрзацы, которыми наполняет свою жизнь. Материальное, а не духовное определяет ценность и смысл его жизни, желаемый объект, на получение которого он и направляет все свои силы. Не творческий созидательный труд, а раболепская зависимость от цивилизационных «благ» руководит его выборами. Выводы. Такая деформация гармоничного развития человека и общества, традиционного порядка трансформирует характер человеческих отношений, превращая их в банальную практику потребительства – использование. Желание обладать, эксплуатировать, использовать заставляет человека обесценивать окружающую реальность и ее участников, превращает личность в homo economics, калькулирующего свои знакомства, связи, отношения. Именно такая «коммерционализация отношений», преодолевая границы экономической, политической, правовой сфер, посягая на сферу семейных, дружеских отношений, определяет в целом характер современного общества. ; Мета. Фокус дослідження зосереджений на аналізі феномена соціальної цілісності і практиках його деформації в сучасному суспільстві. Характер соціальності сучасної епохи вказує на ті глибинні проблеми і протиріччя, які актуалізують питання про її можливості. Культурна криза, духовний вакуум, актуалізація екзистенційних проблем сучасної людини змушують звернутися до проблеми конструювання, підтримання та функціонування цілісності соціальної реальності, а також механізмів і практик її деформації. Методологія. У ракурсі аналізу останніх набуває актуальності проблематика бажань, що активно інвестуються цивілізаційним прогресом в людське життя. В якості симулякрів природних механізмів індивідуальної активності – потреб, бажання виступають джерелами трансформації процесу гармонійного розвитку особистості (культурного споживання) в деструктивну стратегію цивілізації – споживацтво. У цих умовах саме споживання втрачає своє традиційне значення. З природного процесу щодо задоволення потреб і освоєння навколишнього світу, воно трансформується в тотальний руйнівний акт щодо реалізації конкретизованих бажань. Споживання переростає межі традиційної практики (воно вже не визначається лише продуктами харчування, одягом, машиною і т.п.). Воно стає активною масовою орієнтацією, практикою матеріалізації, заснованою на перетворенні оточуючого людини світу в річ, символ використання. Таким чином, споживання трансформується в практику тотального споживацтва. Наукова новизна. У зв'язку з цим, метою дослідження виступає аналіз потенціалу деструктивності споживацтва, чий характер стає реальною загрозою цілісності як індивідуального світу, так і соціальної реальності, оскільки детермінує розрив між реальним призначенням речей і їх придуманим сенсом, що наділяє їх бажаним ефектом (престижу, влади, матеріального багатства і т.п.). У цій ситуації актуалізується тенденція, коли речі втрачають своє дійсне призначення, а людина – свою активну роль. Вона більше не творець якісно нових продуктів, що наповнюють її життя змістом, а конформний пристосуванець, що рутинно відтворює ерзаци, якими наповнює своє життя. Матеріальне, а не духовне визначає цінність і сенс її життя, бажаний об'єкт, на отримання якого вона і спрямовує всі свої сили. Не творча праця, а рабська залежність від цивілізаційних «благ» керує людськими виборами. Висновки. Така деформація гармонійного розвитку людини і суспільства, традиційного порядку, трансформує характер людських відносин, перетворюючи їх на банальну практику споживацтва – використання. Бажання володіти, експлуатувати, використовувати змушує людину знецінювати навколишню реальність і її учасників, перетворює особистість в homo economics, що калькулює свої знайомства, зв'язки, відносини. Саме така «коммерціоналізація відносин», долаючи кордони економічної, політичної, правової сфер, посягаючи на сферу сімейних, дружніх відносин, визначає в цілому характер сучасного суспільства.
International audience ; The collective work presents the study and publicationof excavated materials of an archaeologically known twoapsechurch from the first half of the 9th to the first half ofthe 10th century at the top of the Tuzluk Hill in the Yedi Evlerarea, Crimean Peninsula, near the village of Semidvorie(Alushta, Crimea, Ukraine). This sanctuary was linked tothe large agricultural and pottery producing settlement thatexisted in this economically developed and populous regionin the second half of the 8th/9th - first half of the 10th century.The settlement was situated 150-250 meters to the east andsoutheast from the church. Just 350 meters southeast fromthe church was a medieval cemetery of the "Suuksu" typeof the 7th – 8th / 9th (?) centuries existed which was left by thepopulation usually identified as Crimean Goths tribes.In 2007, an area of around 96 m2 was investigated andchurch ruins and surrounding cultural layer were studied.The stratigraphical analysis managed to identify here 44archaeological layers or contexts, one medieval grave withdouble burials, and a Bronze Age cultual place. The studyof ruins shows that the sanctuary was rebuilt multiple times.The church consisted of two communicating compartmentsof different sizes. As for characteristic features, the southernmain apse is bigger in size than the northern one, andthere was an entrance in the main part of the church throughthe northern compartment as well as two other doorwaysfrom the west and from the south. The western portal of thenorthern compartment was completely open and no traces ofwall masonry here were attested. In contrast to the southerncompartment, the foundation of the northern part was cutin natural. The three-layer masonry wall was made of localpoor faceted rectangular stones of various sizes. For buildingmortar, mud solutions with clay loam as a binder elementwere mostly used. The inside of the southern churchwalls was plastered with lime mortar, which in some placesis preserved in situ, and painted with red linear and geometricpatterns including letters or even inscriptions that aretoday illegible. The roof likely had two slopes covered bylocally made tiles of different types.The overall dimensions of the church were: width – 5.60-5.70 m, length - 8.50 m. The thickness of the wall was about0.7 m. Structure remains are preserved to a height of 0.80 m.Both apses have shoulders connecting apsidal semicirclesand walls. The external diameter of the southern apse is 2.13m. The internal dimension of the southern main compartmentis 2.34×4.15 м. The external diameter of the northernapse is 1.20 m, while the internal is 0.63 m. The width in thewestern part of the northern compartment is 1.34 m, and inthe eastern part it is reduced to 1.26 m. The church was orientedto the northeast. The azimuth of its central axis is 47°,which roughly corresponds to the azimuth point of sunriseduring the summer solstice for Crimean latitude.SUMMARYIn the first chapter, written by V. Kirilko, the buildinghistory of the church and its architectural peculiarities arepresented. The double apse sanctuary belongs to the relativelyrare type of churches of the Middle Byzantine periodthat could be described as a two-apse church with unequalapses of different sizes. G. Dimitrokallis (1976), the authorof the most representative corpus of double apse byzantinesanctuaries, classified them as "pseudobiconques." Thereare some examples of double apse churches in the Crimea(Sotera near Alushta, Sudak, Funa near Luchistoe settlement,Chembalo fortress in Balaklava). Yet, these sanctuariesmainly date back to the 14th century, with the one exceptionbeing the Sotera church that belonged to the periodof the 8th-10th century, and none of them provides an exactparallel to the church of Yedi Evler.During the short period of its history, the church wascompletely rebuilt at least once. The first building periodinvolved the creation of the main southern church with theapse and the three entrances from the west, south and north.It is highly likely that the church was intentionally conceivedby priests, ktitores or the Christian community as a doubleapse and two-part building. Immediately after the perfectionof the southern church, the additional northern compartmentwith open western portal and separate apse was added. Thispart of the church was connected to the main church via aspecial doorway in the wall dividing the compartment thatpreviously served as the northern entrance to the southernchurch. In fact, the second building period is distinguishedonly theoretically as a final step in the construction of thechurch. The chronology of the first two periods of the building'shistory, based mainly on the study of pottery and ceramicmaterials from the complex, dates back to the firsthalf of the 9th century, or more precisely the second-third tothe middle of the century.After a short period the church was completely destroyed,most likely due to inadequate construction worksor an earthquake. The third building period is determined as860-880s, when the sanctuary was rebuilt and reconstructed.After reconstruction, the northern compartment was buriedby earth and ruined stones and preserved according tocanon law practices for unused sacral Christian objects. Inthe third building period, the northern part was not active asa liturgical zone. The sanctuary became an ordinary ruralByzantine one-apse, one-nave church. A narthex was constructedin the eastern part of the sanctuary. The doorwaybetween the southern and northern parts was closed off bywall masonry. During the third building period, only twoentrances — the southern and western — were still active.The main entrance was the southern one, which was addedby a wooden apprentice. After the second deterioration ofthe church in the first half of the 10th century, no more renovations were carried out. The ruins were reused by the localpopulation for ordinary purposes no earlier than in the secondhalf of the 14th -15th century, as pottery fragments fromthe ruins show. Most probably, the narthex and apse wereused at this time as a temporary living structure in what isregarded in the chapter as the fourth building period. Theauthor proposes graphical reconstruction of the sanctuaryaccording to fourth building periods and shows architecturalparallels to this building among contemporary churches ofthe Northern Caucasus and Minor Asia.Chapter two, author I. Teslenko, deals with the stratigraphyof the site and description of archaeological layers.The analysis of excavated materials provided in the chapterallowed for the presentation of all steps of anthropogenicactivity on the Tuzluk Hill from the Bronze Age to moderntimes. The description of materials is organized by archaeologicallayers, with general characteristics of different findsincluded. Every layer inside and outside the church is attributedto a corresponding building period. A hypothesison the formation of each layer and its causes are also given.The most important layers are linked to two dilapidationsof the church, and some of them are attributed to regular liturgicallife and different rituals practiced in and around thesanctuary. Several layers may be left from construction andreconstruction works. A detailed description of the archaeologicalfinds and a cultural and liturgical interpretation ofstructures, layers and bones are given in the next chapters.In the third chapter, I. Teslenko provides an analysis ofceramic and pottery materials from the church. During theexcavation, 2,589 fragments of roof tiles and kalypters (55%of all ceramic materials), 637 fragments of kitchen and tablewares (13.5%) and 1,485 pieces of pithoi and amphora (31.5%) were recorded. Among them 9 intact rectangular rooftiles that were still preserved and 5 kalypters can be fragmentarilyreconstructed. Several tiles have a constructionsign or craftsmen marks as tridents and Greek letters «λ»,«ρ», «π» «В», «V». A theoretical estimation on the numberof tiles, including kalypters for covering the roof, has beendone. The amount is between 374 tiles / 376 kalypters and396 tiles / 397 kalypters in the second and third buildingperiod respectively. Accordingly, in the second period theweight of the roof was about 3893-3897 kg, for the thirdperiod – 4118-4122 kg.Nearly all excavated ceramic materials came from localproduction. The author lists the characteristics and providesa description of clay pottery and ceramic items, which showtwo craftsmen traditions. The first one emerged locally andis characteristic of primitive treatments, the use of a handpottery wheel and unsatisfactory baking. The second craftsmentradition reflects well-organized, high-technology commodityproduction oriented on the external wine trade. It ispresented specially by amphora. Today, there are more than40 known pottery workshops with high-technology kilns inthe southern part of the Crimean peninsula. Such a potterytradition was most likely brought here in the 8th-9th centuryfrom Minor Asia. The author discusses chronologies ofvarious types of local pottery, particularly amphora, and hemakes comparisons to groups of amphora known from differentregions of the Byzantine World. Local amphoras arepresented by so-called "Black Sea type" (second variant),which was produced until the mid-10th century, according tothe author. At the archaeological site, only two fragments ofimported pottery have been recorded: the bottom of a highneck brown clay jug with wide flat handles, no earlier thanthe mid-9th century, and a fragment of Glazed White Ware II,according to J.W. Hayes, from 10th century Constantinople.The kitchen pottery which were in use in Khazar kaganateis also absent. Ceramic finds in the church date back mainlyto the end of 8th-10th century; only several fragments of twored glazed sgraffito bowls and one fragment of a brown unglazedpot come from the 14th-15th century.The fourth chapter presented by I. Teslenko and A.Musin describes and studies the collection of glass lampfragments (342 items) that are partially not indentified.The bulk (91%) of the lamps comes from the third buildingperiod and is concentrated near the southern entrance tothe church, where the liturgy should start. Precisely withinthe same zone, micropieces of flint made by strike-a-lightfor making "liturgical fire" were recorded, and kitchen andbone remains from community meals were also attested.Glass lamps are presented by two main groups: polycandelonor beaker-shaped lamps with hollow stems, and singlelamps with handles on the rim. All lamps have close parallelsamong glass finds from other Middle Byzantine sanctuaries,for instance, Myra-Demre in Turkey, Thessaloniki inGreece, Chersoneses in Crimea, etc. The glass is mainly coloredlight green and blue. A slowly increased percentage ofpotassium oxide recorded by optical emission spectroscopymay point to glass production centers in the southeasternpart of Asia Minor or Levant.Chapter five, written by A. Musin, analyzes and classifiesmetal crosses found in the church. The excavation recordedat least 30 crosses and their fragments. Crosses wereused throughout the entire period of the church's existence.Crosses are regarded as an ex-voto offering. Most of themwere concentrated in the altar zone of the sanctuary andnear the southern entrance to the church. Two crosses wereput in wall masonry that closed the doorway between thenorthern compartment and the main church during the thirdbuilding period, evidently with apotropaic magic purposes.Presumably, crosses were suspended on the church wall oron elements of the church's interior, or inserted in them. Thecorpus of crosses is divided into five typological groups.The main group consists of iron crosses with an extendedlower branch made of two plates connected with a rivet thatderived from individual processional crosses and turned inex-voto. Some crosses with splayed arms were cut from thinsheet-metal, including copper alloy and probably silver,and decorated with punch ornamentation. Two crosses weremade of silver coins: Umayyad dirham (661 – 750 AD) andimitation of Arab-Sassanian half-drachma of the Sassanidking Kosrou II (590-629 AD).The two last groups of crosses can be compared to thecrosses of the type 1.2.2 according to J. Staecker found inEarly Rus' and Scandinavia in the 10th – 11th century, especiallyknown to be in graves in Birka (Sweden), Gnezdovonear Smolensk, Timerevo near Yaroslavl (Russia), Kiev,Iskorosten (Ukraine) and other political and economic centersof the formation of early medieval states in Russia andSweden. Several scholars have insisted that the crosses havean Anglo-Saxon origin and appeared in Sweden around930-940s AD with the mission of bishop Uni from BritishIslands. However, after the Yedi Evler excavation, the Byzantineorigin of these crosses is quite clear. Crosses fromEastern and Northern Europe may have been created usinga Byzantine example or brought directly from this regionin several cases. During the cultural transformation of theChristianization period, crosses that initially belonged to liturgicalpublic culture were turned in barbarian society intoprivate devotion objects and used as an element in burialcustoms.Nearly all crosses found in the Yedi Evler church haveparallels in other regions of the Byzantine Empire and theneighboring region in the Black Sea coastland, Mediterranean,Asia Minor, Northern Caucasus and Balkans. Suchex-voto crosses illustrate a special feature of post iconoclasticculture in the beginning of the Middle Byzantine period,as well as large distribution of personal reliquary-crossesof the end of the 9th – 11th century. However, prior to becomingan ex-voto offering in church interior, both types ofcrosses were generally used in private Christian devotion.It is largely accepted that the 9th -11th century was a periodof increasing individualism, social atomism and growingemphasis on personal piety. With that in mind, individualcrosses were evidence of the new post-iconoclasm Orthodoxyas a manifestation of personal activity in church lifeand a sign of the victory of polis community tradition overimperial tyranny.The process of donating personal crosses to churchesshould be regarded as a special way of reconciling personaldevotion with the liturgical needs of the local communityencouraged by Church hierarchy. The present hypothesisis confirmed by information in the Byzantine MonasticTypikons, especially that of Empress Irene Doukaina Komnenefor the Convent of the Mother of God Kecharitomenein Constantinople founded between 1100 and 1118, whichprescribed that each Saturday laymen would offer crosses-stauria in the sanctuary for the commemoration of thedeceased, and that other crosses must be brought similarlyeach Sunday on behalf of the living who are recorded on thediptychs. Crosses from the Yedi Evler church and in othercases should be regarded as an archaeological illustration ofsuch a ritual.Other small finds from the church like nails, chain linksfor the suspension of lamps, fragment of bronze wire, leadplates from a wick holder, buttons of bronze, small greenglass beads, and an iron arrow-head characteristic of EasternEurope military culture in the 10th/11th - 13th century aredescribed and analyzed in chapter six by I. Teslenko. Twoamulet-pendants found in the church that are made of clamshell of Cerithium vulgatum and tooth of deer of Cervuselaphus, which could also be offered in the sanctuary asex-voto, are presented in chapter seven by G. Gavris and I.Teslenko.Chapters eight to twelve compiled by G. Gavris, V.Logvinenko, and S. Leonov deal with bones and faunisticremains including birds, mammals, fishes, marine mollusks,and land snails recorded during the excavations. As a result,information is exhausted on the repertoire of animal sacrifices,a normal practice in rural parish Byzantine churches,and the composition of church festive meals has been determined.Among 139 identified bones of mammals, 64% belongto Ovis aries and Capra aegagrus hircus, 16% to Sus scrofadomesticus, 6% to Lepus europaeus and 2 % to Bos Taurus.Birds are presented with 148 individuals of 19 species,including 78% of Gallus domesticus and Gallus domesticussm. and an insignificant quantity of bones of Otis tarda,Cygnus olor, Perdix perdix etc.It is quite interesting to note that fishes are nearly absentfrom the collection, and consequently, on the table of parishmen who lived along the sea coast, only 13 bones ofAcipenser gueldenstaedtii and Perciformes were recorded.Evidently, bones from the excavation present the remainsof a festive meal and not an everyday diet. However, shellfishesare recorded here in 1900 fragments of Mytilus galloprovincialis(95% of mollusk) and a small number ofPatella ulyssiponensis and Ostrea lamellose. Eriphia spinifronspresented in 4-5 individuals should also be noted. Terrestrialgastropods mollusks are mainly presented by Helixalbescens (72.4%), Monacha fruticola (24.2%) Chondrulatridens (3.2%), and only one shell of Brephulopsis cylindrical.Some remarks on the distribution of animal bonesin the excavated complex will be provided in the followingchapters.In chapter thirteen, I. Teslenko proposed and arguedthe chronology of the site based mainly on pottery analysis.Coins from the 7th – mid-8th century that were used forthe manufacturing of crosses give only large terminus postquem for the church building. Amphora with small horizontalmultiple grooves on the surface well-known in Crimeanot later than the beginning - first half of the 9th century arenot recorded among the excavation materials; so the beginningof the church complex must date back to the secondthird-middle of the 9th century. The find of the fragment of ahigh neck jug with wide flat handles in layers of the secondbuilding period, and their absence later on, puts the date ofthe rebuilding of the church at 860-880 AD. The presence oflocal "Black Sea type" amphora of the second variant andthe absence of forms similar to amphora of types I and IIbaccording to N. Günsenin allow to propose the first half –mid of the 10th century as the final stage of the church's existenceand that of surrounding settlements. Another find isthe fragment of Glazed White Ware II, dated no earlier thanthe beginning of the 10th century. The history of the churchactually spans about 100 (± 20-25) years.Chapter fourteen by A. Musin discusses liturgical ritualspracticed in the sanctuary against the large background ofByzantine church culture and shows parallels from relatedterritories. To explain the meaning and origin of the two unequalapse church building in the Yedi Evler area, the authorprovides a thorough account of the phenomenon of doubleapse churches with unequal apses from Transcaucasia andthe Northern Caucasus through Asia Minor and the GreekIslands up until biapsidal churches were recorded in medievalItaly in the 9th-13th century. As a result, a conclusionhas been made that the Mediterranean World did not havea unique genesis of double apse churches. Late Antiquitychurches with two symmetrical naves and apses cannot beregarded as a direct prototype for the Yedi Evler church andrelated building. The architecture of Transcaucasia and theNorthern Caucasus sometimes gives similar features, forexample Mgvimevi, Georgia, the end of the 13th century,but all of them were built later than the monument underconsideration.The "pseudobiconques" churches with a reducednorthern apse are also known in medieval Italy and Corsicaof the 10th-12th century (see for example: San Venerio,La Spezia-Migliarina, Liguria; San Tommaso al Poggio,Rapallo, Liguria; Santa Maria della Chiappella, Rogliano,Haute-Corse; Santa Maria di Sibiola, Serdiana, Sardegna).However, they hardly could be a source of inspirationfor builders of the Yedi Evler church for cultural andchronological reasons. The Italian architecture of the "chiesebiabsidate" did, however, deeply influence the appearanceof two apse churches in Crimea and Muscovite Russia inthe end of the 14th-15th century. Nevertheless, early Italiantwo apse sanctuaries, especially with different apses and anadditional northern entrance, could initially reflect the sameprocess of the change of liturgical planning as in the YediEvler church.It should be acknowledged that "pseudobiconques"churches are not very characteristic for the Greek Island.Some indirect parallels can bee seen in the planning ofthe church of St Spyridon – Panagia Protothroni Halkia,Halki, Naxos Island; church of St Pantaleon, Kotraphi,Peloponnesus; church of St Athanasius, Phaturu, PatmosIsland; church of St Athanasius, Phaturu, Patmos Island. Inall cases, it is difficult to say whether the additional reducedcompartment was initially intended for this or that particularliturgical ritual. It is quite possible that both naves wereused for the Eucharist. However, in the Middle Byzantineperiod, the appearance of double churches of Sts John andGeorge, Sarakini, Samos, and the Monastery of St JohnChrysostomos at Koutsovendis, Cyprus can be attested.The double apse church was renewed in the 10th century inÜçayak, near Kirşehir, Central Anatolia, Turkey. The mostnotable fact is that the high density of two apse middlebyzantine churches, including the "pseudobiconques"sanctuary, is known to have existed in the ancient Pontprovince and near Trabzon, Turkey, for example in Koralla,Görele Burunu fortress or Gantopedin fortress (Matzouka,Zana Kale), Labra, Maçka Dere, near Köpruna Köy. Thisregion always had direct ties with the northern Black Seacoast and Crimea during Antiquity and Middle Ages.At the same time, the closest parallel to the Yedi Evlerchurch can be seen in the 10th-11th century double apsechurch in the Upper City of Middle Byzantine settlementin Boğazköy (Hattusa, Asia Minor), Turkey, excavated by P.Neve in the early 1980s. At the small northern compartmentthat served as the principle entrance in the southern mainchurch, obviously meant for the Eucharist, a considerablenumber of metal ex-voto crosses was recovered. Thecombination of such features attested both in Yedi Evlerand Boğazköy and the chronological coincidence cannot beaccidental.The author argued that different liturgical functions of twochurch compartments and the subsidiary role of the northernpart may be stressed by their sizes and architectural volumesand expressed in the exterior of churches in an architectonicway and by means of architecture. An additional means ofspecial organization of two parts of liturgical space involvedthe arrangement of a separate doorway to the main churchvia the northern compartment as a supposable place of initialworship rituals.Such a change in liturgical planning finds its possibleexplanation in the reform of Prothesis/Proskomedia,which took place in Middle Byzantium during and rightafter the iconoclasm period. The Euchologion Barberinigr. 336, the oldest Orthodox liturgical book of the end ofthe 8th century, reported the appearance of the first priest'sprayer for the preparation of bread and wine as gifts for theEucharist. There was a time when the clergy and monksestablished control over the expression of community andindividual piety within the bringing of liturgical gifts. Thechapter argues in support of a hypothesis on the Prothesisfunction established in the northern compartment in MiddleByzantine churches with two unequal apses such as YediEvler, Sotera, Boğazköy, several sanctuaries of Pont andTrabzon, etc. as a materialization of church reforms at thattime. It is quite possible that contemporary Italian churcheswith two unequal apses were also influenced by the samearchitectural and liturgical innovation in the beginning of theMiddle Byzantine period, especially since the EuchologionBarberini is a manuscript of southern Italian provenance,which reflects, however, practices of Constantinople.Architectural studies let us assume that initially, for anewly performed ritual, the northern annexes or nave ofchurch could be reserved, but later such liturgical planninginnovation did not catch on in church practice. Both preanaphoraand anaphoric rituals were concentrated in thealtar zone.The architectural implementation of the Prothesisreform could be reflected in another way, for example, in theconstruction of rectangular annexes to Middle Byzantinechurch as monastery Kisleçukuru, Antalia, and in İnişdibifortified settlement, Istlada, near Kekova – Myra/Demre,both in Turkey provide examples. In fact, the MiddleByzantine period is generally characterized by the risingof additional architectural volumes and a compartmentaround the main church building within the multiplicationof liturgical rituals and "Privatisation" of Liturgy.As proof for the given hypothesis, a find of liturgicalequipment in the church can be added. At the central partof the northern compartment just opposite the doorway tothe main church, an almost rhomboidal flat stone with dimensionsof 0.5 х 0.7 m (weight 75 kg) was attested. Itshorizontal position in situ was fixed by two roof tiles andfragments of amphora. A considerable number of potteryand glass fragments was concentrated around the stone, aswell as some animal bones. At the east end of the northernapse, the bottom of pithos and fragmentary sheep skullwere also recovered, which indicate some unknown ritual.It is quite possible that such flat stones laying directly on thechurch floor and serving as the Prtothesis table for offeringliturgical bread and wine were typical for rural Byzantinechurches, as the information of Pratum spirituale by JohnMoschus suggests.No remains of the altar table or distinct elements of thealtar screen were recorded during the excavations. This impliesthat the Holy table in the church could be made ofwood and the altar screen existed as a cloth curtain or katapetasma.However, the altar zone was separated from thenaos by a terrace cut in natural as a kind of bema. Near thebema, there was a pit, most likely for a water reservoir usedfor church needs and ritual purification purposes. Beside thispit within the altar zone, several roof tiles were stocked as aspecial construction associated with finds of metal crossesand glass lamp fragments that may be regarded as an elementof an unpreserved altar barrier.Such liturgical elements as the offering of ex-voto crossesand new arrangement of the Prothesis ritual may suggesta monastic influence in the area. Additionally, this possibilityis confirmed by some features of burial custom of thegrave excavated near the church to the southeast from themain apse, i.e. the fixation of the head of one buried senilisman with the help of small stones or a special head-supportknown in the practice of Mont Athos monasteries and in theTypikon of Studios monastery in Constantinople. This observationallows for a revision of the role of Byzantine monasticismin the development of Crimean Christian cultureof the iconoclasm and posticonoclasm period, especiallysince an erroneous hypothesis on the "mass migration" ofByzantine monks-iconodoules to the Crimean peninsulabased on an uncritical review of the information of the Lifeof Saint Stephen the Younger has been abandoned after newresearch.However, rituals practiced in the Yedi Evler church werelinked not only to monastic practices but also to popularChristianized rituals, as finds of animal bones in and aroundthe church suggest. Without a doubt, these kitchen remainstestify to animal sacrifice and parish community or familyfestive meals organized in the church. The finds of oxremains, an animal usually offered as a sacrifice in ruralGreek communities during sanctuary consecration, nearthe western and southern entrances to the church may referto rituals of dedication of the church after its constructionand reconstruction in the second and third building periods.Other bones and faunal remains are relatively proportionallyspread out in the church complex. It is difficult todeterminate where exactly the common meals took place.Most likely, during the first period of church life it was thenorthern part of the church; the joint offering of gifts forthe Eucharist and ordinary meal in the same place near theflat stone in the northern part of the church shows a kindof syncretism of liturgical and popular rituals. During thelast period, when the northern compartment was buried accordingto canon law postulates the main part of the kitchenremains was concentrated near the southern entrance to thesanctuary.The practice of animal sacrifices and parish meals waslargely in use in Byzantine popular religion, or so-called"parish Orthodoxy." In spite of prescriptions against suchpractices, which can be found in canon law, it was regardedas a norm in society, and even hagiographical texts, for example,the Life of Saint Nicolas of Sion in Asia Minor, tellabout such rituals without any fulmination. Rituals of animalsacrifices are also known in the North Caucasus, Transcaucasia,and the Balkans and are still preserved in ethnographicpractice until the beginning of the 20th century andon several territories up until the present age. For example,in the Farassa area, Cappadocia, modern Feke, Adana Province,Turkey, in the Greek parish the ritual of animal sacrificeswas recorded in the church opposite the main altar on abig stone. This parallel may suggest that the flat stone in thenorthern part of the Yedi Evler church, apart from its Prosthesisfunction, could have also served as archaic sacrifice.The remains of rituals of church consecration are alsoknown from the excavations. They have been attestedthanks to one-time concentrations of charcoals and fireplacesas well as kitchen remains opposite to the entrances of thesanctuary. For the first church consecration, three fireplaceswere recorded to the north, west and south of the church.The second consecration left one fireplace to the south fromthe church according to the position of the main doorwayduring the third building period.Within the last zone, micropieces of flint made by strikea-light were found. It is obvious that there was a specialplace here for making 'liturgical fire' before the beginningof office of vespers. Evidently, the celebration in the churchwas not conducted every day, but on special days includingFeast and Sunday Liturgies. Today the ritual of makingnew fire before offices is still preserved in Latin andGreek parish life, only on the eve of Easter Day when theliturgical light for the ceremony is normally lit from a bonfireburned outside the church. In Russian and UkrainianOrthodoxy, such practice has been abandoned. A specificderivate of such practices is the ritual of 'Holy Fire' in thechurch of Holy Sepulcher in Jerusalem on Great Saturday,the day before Orthodox Easter, presented in mass mentalityand church propaganda as a miracle. However, the practiceof making 'new' or 'holy' fire, especially at the beginningof spring, is well known thanks to ethnological research inWestern and Central Europe, and relations between churchrituals and folklore customs are difficult to establish. Multiplefragments of glass lamps in the same zone hardly referto any rituals, nor do presented remains of lamps accidentallybroken during manipulation. Only one church customthat involves the intentional breaking of wedding glass cupsof wine was first attested in the Euchologion Paris Coislin.213 in 1027 AD. However, until the 12th century, the churchblessing of wedding was practiced in the aristocratic milieuand was not very widespread in rural society.In sum, the local parish community had enough cultivatedlevel of religious life and combined innovations ofliturgical mainstream of Byzantine society issued from culturalcenters and archaic practices belonging to the provincialrural population.The conclusions presented by I. Teslenko and A. Musinsummaries research results and give future perspectives.For the first time in the history of excavations of Crimeanmedieval churches, thanks to careful digging and fieldfixation, architectural archaeology managed to record manyliturgical features and everyday life elements characteristicof Byzantine rural churches. It allowed for determining acharacteristic of the material culture of the local populationduring the "demographic boom" and establishing of themataadministrative division in Byzantine Empire in the 8th-9thcentury. Church planning kept the very important step inthe development of the initial part of East-Christian Liturgyas ritualisation of Prothesis. Archaeological contextspreserved intact bones of animal sacrifices and communitymeals appropriated to Byzantine popular religion, tracesof making of 'holy' or liturgical fire as micropieces of flintmade by a light-a-strike, and ex-voto offering in the formof metal crosses, and amulets pendants that at the sametime could serve as interior church decoration. Such findsallowed us to establish byzantine origin of several typesof Christian devotional crosses pendants from the 10th-11th century originated from the territories of Early Rus'and Scandinavia. The church in Yedi Evler is an examplemonument of the Middle Byzantine period for the study ofliturgical devotion, rural sacral architecture and everydaylife of provincial settlements, which should be useful forthe understanding of both Crimean medieval culture and thehistory of other parts of the Byzantine World.The study of the Yedi Evler church permits us todraw some conclusions about the historical developmentand cultural situation in the southern part of the Crimeanpeninsula at the end of the 8th – mid 10th century. The materialculture of the local population known from the result ofthe church excavation and investigation of surroundingsettlements and pottery workshops suggests importantinnovation, such as stone housebuilding using roof tiles,high-technology pottery production with very effectivekilns, winemaking oriented to local and long distancetrade, and ecclesiastical architecture of basilica-type parishchurches. All these improvements were previously unknownfor the autochthonic people, which may be indentified tothe Crimean Goths. The settlement archaeology in the areashows that the above-mentioned innovations were broughthere with the wave of mass migration, and newly-establishedresidences of the new population existed quietly side by sidewith previous habitations. This situation may demonstratethe process of mutual integration and even acculturation ofautochthonic people in higher organized society. Most likely,the main group of migrants came from Asia Minor andbrought the mentioned traditions of Byzantine-Rhômaioscivilization, including high technology in pottery andliturgical innovations reflected in ecclesiastical architectureand devotional practices.Undoubtedly, the colonization of the southern part of theCrimean peninsula was organized by the administration ofthe Byzantine Empire in the framework of the establishingof the themata system. The theme ta Klimata in this areawas constituted in 841 AD, and later in the 850s it wasreorganized in the theme of Chersoneses. In the same vein,the new church administration was established here. Theregion under question had probably been included in themetropolitan of Ghotia or Doros, whose eastern borderseparating it from another one new diocese of Sougdaia orSourozh, now Sudak, was exactly across from the Yedi Evlervalley. The Goths diocese is referred to as "a certain regionalong the coast there called Dory," mentioned by Procopiusof Caesarea in his panegyric on the building activity of theemperor Justinian De Aedificiis.The chronology of pottery materials suggests that thechurch in Yedi Evler and the local agglomeration, as wellas a considerable part of settlements in Southern and South-Western Crimea, ceased to exist at the same time in the firsthalf of the 10th century. Such a social collapse may be linkedto the politically unstable situation in the area caused by theconflict between the Byzantine Empire and Khazar kaganateand active military raids of the Rus' from the Middle Dnieperarea to the Black Sea and Caspian Sea regions, Asia Minorand Constantinople. The local population moved to moresecure regions or fled behind city walls for protection.This publication is supplemented by appendixes withcatalogues of finds of various categories including metals,glass, and faunal artifacts (I. Teslenko, N. Turova), pottery,ceramic and stone materials (O. Ignatenko, I. Teslenko),architectural elements (V. Kirilko), find of Bronze Ageperiod (I. Teslenko), description and results of opticalemission spectroscopy of glass finds (A. Egor'kov) andstudy of flint finds (V. Chabai).
In: Gratchev , D A 2004 , ' Problematika termina abstraktnyj avtor i charakternye certy abstraktnych avtorov v russkich bol'sich narrativach 20-30-ch godov XX veka ' , Doctor of Philosophy .
This study is based on the twin exigencies of introducing the concept of abstract author into the scheme of narrative construction, and distinguishing sharply between this object of analysis and the concepts of concrete author and narrator. In accordance with the definition advanced by Wolf Schmid, whose vision on the issues of narrative instances appears most judicious, the abstract author ('der abstrakte Autor') can be defined as 'the principle that, in a work, determines the articulatory layer, the semantic layer, and the layer of the objectivity deployed, as well as the aesthetic organisation and the hierarchy of these layers in the total structure in one specific way' ('dasjenige Prinzip, das in einem Werk die sprachlautliche Schicht, die Bedeutungsschicht und die Schicht der dargestellten Gegenständlichkeiten sowie die ästhetische Organisation und Hierarchie dieser Schichten in der Gesamtstruktur so und nicht anders beschaffen sein lässt', Schmid 1973. S.24). More succinctly and generally, the abstract author (henceforth: AA) is the principle according to which the meaning of a literary work is constructed. If we wish to switch from phenomenological to structuralist terminology, we can define the AA as the construction principle of the paradigmatic elements of the work. Thus the AA is fundamentally distinguished from both the concrete author and from the narrator in whose name (voice) the story is being told – itself a creation of the AA. This means that the latter is not directly represented in the text, in view of the fact that it is a reconstructed virtual construction. Naturally, this aspect of the AA considerably complicates a study devoted to the reconstruction of various types of AAs as regards concrete literary texts (in our case, great Russian prose forms from the 1920s and 1930s) in view of the fact that it cannot be based on the principle of the reconstruction according to which the AA must be reconstructed. Taking into account that a) no single reconstruction principle could ever be exhaustively explained, and b) various interpretations of facts and motives are possible even within a single analytical doctrine, the final result of this kind of reconstruction will unavoidably contain fairly controversial or debatable aspects. In principle, a certain objectivity could be achieved by blending a large number of different analytical strategies in order to arrive at a reconstruction of the AA, but in view of the fact that this kind of undertaking is not able to be carried out within the framework of a dissertation project, one is obliged to accept a priori a certain sketchiness in the results obtained. As regards methodology, we considered it better to base our undertaking on a structuralistic approach. This does not mean, however, that we regard structuralism as a methodological panacea. Our choice was ultimately determined by the fact that the conclusions reached on the basis of structuralistic analysis are highly illustrative, in the sense that the mechanism of deduction can be represented in the form of logically unambiguous causality. At points where the conclusions of the structuralistic approach appeared to us to be incomplete representations of a work's meaning, we resorted to other approaches. In order to analyse texts from the period in question (the 1920s and 1930s) we applied an analysis model first presented by B. A. Uspensky, and subsequently elaborated by W. Schmid, albeit it with a few specifications, which will be discussed shortly. The Uspensky-Schmid model is based on the division and analysis of the narrative into five levels: spatial, temporal, phraseological, psychological and ideological. It is a rather economic and practical scheme which provides a thorough analysis. Our refinement refers only to the last, ideological, level. We recognize J. Lintvelt's view (Lintvelt 1981) which does not see this as a separate layer, basing his argument on its intertwining with other levels. However, W. Schmid insisted on its retention, indicating that it could also manifest itself independently of the other levels, namely, as a direct, explicit evaluation. In this case the ideological level is then a facultative phenomenon only functional in the narrative scheme of the text when there are explicit ideological utterances. We propose using an old definition of ideology set down by A. J. Greimas and J. Courtés, who, in Sémiotique. Dictionnaire raisonné de la théorie du langue (1979), define ideology as the syntagmatic aspect of the taxonomic concept of axiology. The acceptance of this definition brings with it a number of important consequences: 1) In view of the fact that the narrative text, a product of subjective consciousness, inevitably consists of axiologically meaningful relationships, the axiological level is an immanent element of every narrative text, independent of explicitly manifested ideological rhetoric. 2a) Regardless of its intertwining with the syntagmatics of other narrative levels, there is still the possibility of a paradigmatic reconstruction of the ideology, based on the axiomatics of these narrative levels. 2b) If the analysis of the other four levels is correctly executed, the ideology component will inevitably be the most concise, since it merely summarises all the conclusions that are drawn from analyses of the other levels and brings them into the required equilibrium. After all, to formulate it slightly differently, analysis means the exposure of the axiologically meaningful relationships that have been imposed on the text by the abstract author. Additionally, the mutual hierarchy of the narrative instances must be further determined, a specification one must consistently take into account as one reconstructs the AA. The point at issue here is the more detailed determination of the hierarchical dispositions of instances of abstract author and abstract reader due to Bely's death? Should Moscow be supplemented by the novel Petersburg by the same author because it is apparently symmetrical to Moscow? In that case, should we not also expand the notion of the analysed text to include the novel The silver dove, the first part of an unwritten trilogy of which the novel Petersburg is the second part, etc.? Such questions are allied to the concept of text itself and can arise in infinite shapes and quantities; it is clear that the AA's structure depends on how we respond to them. In our opinion the answers to such questions fall within the competency of the abstract reader who is, par excellence, sensitive to the literary work's nuances in meaning. For this reason we suggest representing the relationship between the abstract author and the abstract reader as an opposition between the principle to be reconstructed and the reconstructing principle, which presupposes a corresponding hierarchical disposition between both. Furthermore, more precision is needed with respect to the analytical methods used in this study. Taking into account the fact that, ideally, the perfectly accurate researcher should concur with the abstract reader, as outlined above, it is useful to call to mind the following aspects: a) the infinitely great competency of the abstract reader with regard to all intertextual connections of a given work and with regard to all meaningful connections, in all their variations, of the work with the extra-literary world – from social-political realia to the psychic circumstances of the concrete author. b) the infinite analytical flexibility of the abstract reader who uses the greatest possible quantity of analytical methods in his interpretative strategy, aiming at the most complete reconstruction of the AA. In view of the fact that, within the framework of a rather restricted study, it is not possible to present a more or less complete description of the AA of even a single work by means of the methodology of even a single analytical approach, it is advisable to limit the analysis to a single feature, albeit one that is shared by the majority of the chosen texts. This means we have mainly confined our efforts to the particular construction which governed the generation of the selected individual texts and which we could provisionally indicate as the abstract meta-author. We believe that the principle of negative anthropology, which – at least regarding Russian literature – was new in the first third of the twentieth century and which contains the denial or explicit 'denigration' of all manifestations of the specifically human, constitutes this kind of integral concept. We must emphasis that this concept – at least in its basic features – is not a twentieth-century invention. However, it does form a sharp contrast with literature of the nineteenth century imbued with humanism. For the analysis of this attitude, large-scale works of prose (novels, short stories) were chosen as the most representative for the 1920s and 1930s. The basis of the selection was the pursuit of maximum diversity with regard to ideology (in the narrowest sense of the word), genre and stylistics, and pragmatics. Taking their fundamental principles into account, the texts were chosen from the following literary movements or paradigms: (post)symbolism (Bely, Moscow), skaz (Klyèkov, Èertuxinskij balakir'), (post)modernism (Nabokov, The Gift), socialist realism (Gaidar, The Tale of the Military Secret). During the course of the analysis it became clear that the following two fundamental constructive principles that nourish the concept of negative anthropology could be identified in the above-mentioned texts. The essence of the matter is that W. Booth (Booth 1961) recognised the usefulness of designing a system of narrative hierarchy within communicative interaction. He defined a receptive side for each of the positions: in his scheme, the concrete author (Flesh-and-Blood Author) was correlated to the concrete reader (Fleshand- Blood Re-Creator), the narrator (or, in his terminology, Teller of This Story) was correlated to the fictive reader (Credulous Listener), and, finally, the abstract author (Implied Author) was correlated to the Postulated Reader, or the 'abstract reader', as Wolf Schmid would refer to him later. In Schmid's view, the abstract reader is the 'ideal recipient of the author', a definition with which we entirely agree. In our opinion, however, this does not apply to the phylogenetic constituent of this concept as Schmid tends to present it. In his view, the picture of the abstract reader seems to be determined in advance by the corresponding structural configurations of the work; in other words, it is a more or less passive communicative duplication of the AA. However, further examination indicates that in the reasoning in question the objectivity of the semantic configurations in the text is implicitly postulated; in other words, there is a presumption that the full (all-embracing) meaning of the work is not only given a priori but is also materially present in the text components themselves. In reality, however, the full meaning (and here we concur with W. Iser) is realised by the reader who fills in, as it were, the gaps in meaning intentionally or unintentionally embedded in the work by the author. In theory, there are an infinitely large number of such gaps and, correspondingly, every time a reader fills in a different number or group of gaps one can speak of a different structure of the total meaning of the work. Only God is capable of filling in all the gaps, making Him the most ideal recipient to figure in all models of narrative instances according to the communicative model. Nonetheless, we must also take into consideration the possibly less obvious fact that the text whose meaning is to be reconstructed in the analysis is not a protoplasmic entity but the product of certain conventions or analytic procedures. Both the conventions and the analytic procedures applied to the text belong to the competencies of the abstract reader. We shall explain this in more detail below. When dealing with, for example, Pushkin's novel Yevgeny Onegin, it is clear that the text itself provides no answer to the question whether this work has been completed. Our decision to regard this work as finished or unfinished affects its significance and, correspondingly, the picture of the AA. In our opinion, the instance of the abstract reader is responsible for the decision concerning the boundaries of the text; in other words, the decision to limit interpretative activity to eight chapters, or ten, or to state, as a matter of principle, that the work has only one boundary – a beginning. In each of these cases, the complete meaning of the work will have a different structure. The same argument can be applied with regard to varying editions of one and the same work. Consider the case of collected stories. How can one correctly determine this text's boundaries? Should we reconstruct each story's AA, so that something like a portrait gallery is created, or is it more sensible to regard a collection of stories as a single text and to reconstruct an integral AA on the basis of all the stories? Or, as in the case of the novel Moscow by Andrei Bely analysed in this dissertation: is it valid to regard the three sections of this work as separate texts – after all, they were published as separate books at different times, and the stylistic variations are evident? Is it valid to speak about an AA as a self-contained concept in view of the fact that the novel actually remained unfinished 1. Space destabilisation In view of the fact that it is only through history that man realises himself as an intrinsic integrity, he is most easily marginalised in the most unequivocal, i.e., most effective, way in a universe in which history in the usual sense of the term is seriously problematised by spatio-temporal ambivalence. The spatio-temporal continuum evaporates in this set-up, which may manifest itself in various ways but essentially involves the same mechanism. In some texts, normally seen as belonging to the modernistic paradigms (in our case, Moscow, Èertuxinskij balakir', The Gift), a destabilisation of the normal world view has occurred and this is more or less evident to the reader: the attributes of a certain point in space can easily belong to a different point, just as the attributes of a certain object can turn out to be the attributes of a different object. One spatial area can be projected upon a different spatial area, and, in such cases, the boundaries between the areas become so transparent that distinction between them is no longer possible. All objects and points in this kind of space enter, as it were, into relationships of mutual equivalence, or if we regard it in semiotic terms, all objects enter into relationships of crosswise reference without having an unambiguously phraseable singular denotation. Another way to destabilise space, however paradoxical it may sound, is by structuring space by means of mythopoetic patterns. We believe that mythopoetic structures occur in every narrative text, which seems largely self-evident. In view of the fact that in narrative texts we deal with subjectivity pur sang, it is perfectly logical that this subjectivity will lend varying axiological colour to the different segments of space. In conjunction with our cognitive schemes, i.e., the structure of our brains, this colour is generated according to the principle of binary opposition. In this way each narrative space has an axiological marking on the basis of duality (high-low, here-there, citycountry, etc.), for which in historical terms the priority lies with the myth as the first (spontaneous) project in human history to be given structure. The issue is merely one concerning the extent to which this mythopoetic – or as one may prefer, quasimythopoetic – scheme becomes manifest, and even the rather confined analysis we have performed demonstrates that this is largely the situation in Russian prose of the 1920s and 1930s. It is understandable that in both cases space destabilisation results in the elimination of the human subject. In the former case, when space is characterised by a high degree of relativity, man adopts in a metonymic way space's capacity to undergo all kinds of metamorphoses whose degree of radicalness can vary: from the possibility of metempsychosis, as in the case of the reincarnated protagonists in Nabokov's The Gift, to the division of protagonists in a synchronous system of look-alikes, of which each one has a role in the distinction of meaning and which only begin to acquire consolidated meaning when they have been conceptually united (cf. the Korobkin brothers, Mandro – Dromarden, Lizaša – Leonora, and Kierko – Titelev in Moscow; Ul'jana – Maria in Èertuxinskij balakir'; the whole herd of doubles in The Gift). In the latter case, when space has been structured according to the myth, for a number of reasons man is also eliminated: a) man, as we know him, necessarily realises himself in history (only God realises himself in infinity), whereas myth knows no linearity and therefore no history. Thus only a certain notion of man or a model of subjectivity can possibly realise itself in myth, but not man as such b) the concept of realisation itself (of man or of other objects that occupy mythical space) is weakened here by virtue of the fact that determinism rules in myth – a genuine paradigmatic formation – which substantially weakens the independence and the responsibility of the protagonists somehow engaged in realising themselves c) which also directly combines points a) and b): myth, which does not recognise the singularity of here and now, does not accommodate the aspect of subjectivity, which is a constitutive element of man (and without this relationship, there can be no subjectivity). 2. Theatricalisation of narrative space An important factor in the construction of the great narrative forms of this period is the theatricalisation of space: in some cases the accent is placed on an analogous segmentation of space (Gaidar) when, for example, the entire adventurous part of the narrative is linked to a concrete topos, while the lyrical part, as a whole, is connected to another area, etc.; in other words, the narrative space, just as in theatre space, is divided into semiologically clearly delineated segments. In other cases the theatricalisation can be achieved by assigning purely dramatic characteristics to the protagonists. In this latter case there is a strikingly varied list of procedures that can be applied to create a 'theatrical text' in which the majority of the protagonists, or even all of them, are assigned a role. The most prominent technique is the construction of a character on the basis of a marionette or automatic dummy (Bely) with the corresponding imitation of its expressiveness and speech which become isomorphous with the discrete, emphatically affected expressiveness of a doll, where the character disintegrates into disassociated sememes and is only held together by the context. In such cases, to emphasise the artificiality a complicated, deviating syntax and an extremely extensive vocabulary of occasionalisms is employed. A less conspicuous strategy (as in Gaidar and also in many social-realist authors of the 1920s and 1930s) consists of a return to the constructive configurations of pre-realistic theatre in which the only possible actors are masks or, to use a more recent term, types, whose dynamics are determined entirely by fable and not by any intrinsic structure or stratification of character. Each of them has an ontologically determined role (of course, this concerns only the ontology of that specific space) and the mode of existence here is such that there are no a priori opportunities to switch roles; this space simply does not enable this kind of transformation. A strictly natural effect of this type of situation is the extremely normative behaviour of the characters in both their actions and their verbal expressions. Another method of desecrating narrative space is rooted in the symbolistic paradigm (or to be more precise, in the paradigm of early Russian symbolism) which is typified by the representation of this world as a close-knit semiotic universe whose characters refer to a supratextual substance that governs this world. A consequence of this worldview is the acceptance of fairly strict definitions of determinism and its unavoidable companion destiny. The concept of destiny assumes a certain marked role for each of the characters; after all, a complete behavioural paradigm (as regards destiny) can be created for a (marked) role, whereas this is impossible for the vital realisation of a person in his existence: in this latter case only the syntagmatic logical coherence can be determined, and that coherence is incomplete by definition. The narrative in The Gift (as in several other of Nabokov's novels) is constructed in this way, i.e., in functional-behavioural terms of destiny. This is also the case in Èertuxinskij balakir' by Klyèkov, in which the centre of the narrative is occupied by a kind of minus type: a character that not only lacks psychology (in as much as this kind of reduction is possible for humans), but also every manifestation of his own will which could testify to even an illusory independence from the functional universe. We must consider that a person's dramatic accessories (e.g., a person on stage) are essentially emancipated from existence and as a result revealingly attest to the nature of the processes that eliminate humans from the prose of the era. The observation of AA structures in 1920s and 1930s Russian prose thus offers the opportunity to bring to light a collection of these texts' implicit features, which manifest themselves in the first third of the twentieth century and which consequently enabled radical qualitative change in the entire structure of Russian prose. If executed with sufficient accuracy, the reconstruction of AAs in works from different periods can offer new insight into the history of literature. In more precise terms, it can open a new history of literature, a history engaged in the diachronous modification of the models according to which creative texts are generated at a certain points in time.
