Professional Documents
Culture Documents
semiotika
samecniero Jurnali
V
SEMIOTICS
SCIENTIFIC JOURNAL
Tbilisi
Tbilisi
2009
2
UDC 8122
saredaqcio sabWo
Editorial Board
mTavari redaqtori
cira barbaqaZe
Editor-in-Chief
Tsira Barbakadze
guCa kvaracxelia
zurab kiknaZe
mixeil qurdiani
merab RaRaniZe
emzar jgerenaia
nodar ladaria
manana kvaWantiraZe
zaza SaTiriSvili
daviT andriaZe
zaal kikviZe
mamuka biWaSvili
Gucha Kvaratskhelia
Zurab Kiknadze
Mikheil Kurdiani
Merab Ghaghanidze
Emzar Jgerenaia
Nodar Ladaria
Manana Kvachantiradze
Zaza Shatirishvili
Davit Andriadze
Zaal Kikvidze
Mamuka Bichashvili
redaqtorebi
Editors
Tamar berekaSvili
Tamar lomiZe
izabela qobalava
qeTevan genebaSvili
Tamar Berekashvili
Tamar Lomidze
Izabela Kobalava
Ketevan Genebashvili
Sinaarsi
enisa da literaturis semiotika
rusudan asaTiani, TinaTin janeliZe
mapirispirebeli kavSirebis funqcionaluri analizi qarTulSi
cira barbaqaZe
enis fascinaciuri (magiuri) funqcia da nislis semiotika
20
qeTevan bezaraSvili
mSvenierebis cneba bizantiur, Zvel qarTul esTetikaSi da
rusTavelTan
33
mamuka biWaSvili
daviT guramiSvili da daviTiani
47
konstantine bregaZe
romantizmis istoriis filosofia novalisis Ramis himnebSi
56
nino daraselia
Sorisdebuli freimuli semantikis TvalsazrisiT
66
manana kvaWantiraZe
,,ori Zmis koncepti. interteqstulobis fsiqo-socialuri
aspeqtebi
74
ada nemsaZe
limonis simbolika oTar WilaZis romanebSi
83
nana trapaiZe
sicilis poetika uaxles mxatvrul azrovnebaSi
92
kulturis semiotika
Tamar berekaSvili
esse marginalobasa da mowyenilobaze
109
117
izabela petriaSvili
globaluri da lokaluri kodebi reklamaSi
124
gia joxaZe
sxeulis Tavgadasavali: qarTuli versia (meore werili)
131
145
Tamar lomiZe
metafora da metonimia
152
salome omiaZe
konceptis cneba lingvokulturologiaSi
158
giorgi SavguliZe
semiotikidan filosofiisaken
164
semiotika da sxva
diana anfimiadi
danaSaulis semiotika
175
naTela arvelaZe
niRabi, Teatris vizualuri ena
180
mamuka biWaSvili
istoria mecnierebaTa arqeologiis Suqze
194
mirian ebanoiZe
,,Tanamedrove literatura
207
xaTuna TavdgiriZe
miTosuri simulaciebi mSvenieri urCxuli
211
zaza SaTiriSvili
rogor unda daiweros Zveli qarTuli literaturis istoria?
243
CONTENTS
Semiotics of Language and Literature
Rusudan Asatiani, Tinatin Janelidze
Functional Analysis of Conjunctions Showing an Informational
Contrast in Georgian
251
Tsira Barbakadze
Fascinating Function of Language and Fog Semiotics
251
Ketevan Bezarashvili
The Concept of Beauty in Byzantine, Old Georgian Aesthetics and
Rustavelis Poem
252
Mamuka Bichashvili
Author and His Work. Problem of Identity
253
Konstantine Bregadze
Philosophy of History in Romanticism in Novalis Hymns to the Night
for the Hermeneutics of Hymn 5
253
Nino Daraselia
The Interjection from the Standpoint of Frame Semantics
255
Manana Kvachantaridze
The Concept of Two Brothers. Psycho-social Aspects of
Intertextuality
255
Ada Nemsadze
Symbol of Lemon in Otar Chiladzes Novels
255
Nana Trapaidze
Poetics of Laughter in Modert Fictional Concept
256
Semiotics of Culture
Shota Bostanashvili, Davit Bostanashvili
Presentation of nash/eni
256
Izabella Petriashvili
Global and Local Codes in Advertising
257
Gia Jokhadze
The History of the Body: Georgian Version
258
258
Mirian Ebanoidze
Exploring Classics in the Age of the Dominance of the Non-Classical 259
Tamar Lomidze
Metaphor and Metonymy
259
Salome Omiadze
The Notion of Concept in Linguoculturology
260
Mirian Ebanoidze
,,Modern Literature
261
Mamuka Bichashvili
History on the Light of Archeology of Science
David Bagrationi. His Language, History and Science
261
Khatuna Tavdgiridze
Mythical Simulations
Beautiful Dragon
262
e n i s a
d a
l i t e r a t u r i s
s e m i o t i k a
rusudan asaTiani
TinaTin janeliZe
mapirispirebeli
kavSirebis funqcionaluri
analizi qarTulSi
I. Sesavali: sakiTxis dasma
filologiis mecnierebaTa
doqtori, saq. mecnierebaTa
akademiis g. wereTlis saxelobis aRmosavleTmcodneobis institutis
wamyvani mecnieri TanamSromeli.
ZiriTadi Sromebi:
qarTvelur enaTa ti pologiis sakiTxebi; Conceptual Representations of
the Verb Forms Creation
(on the Georgian Data);
Semantics and Typology of
Yes/No particles (on the
Georgian data); ZiriTadi
semantikuri rolebis
konceptualuri warmodgena da situaciis lingvisturi struqturireba.
interesTa sfero:
sintaqsur konstruqciaTa tipologia, kognitiuri lingvistika, sainformacio struqturebi, qarTvelur enaTa gramatikuli sistema da misi tipologiuri Taviseburebebi.
10
+dapirispireba
+sawinaaRmdego
+koreqcia _koreqcia
_dapirispireba
_sawinaaRmdego
+Zlieri
+erTi mainc
WeSmariti
_erTi mainc
(=yvela)
WeSmariti
_Zlieri
+molodini _molodini
+survili _survili
Tu
da
11
12
13
14
15
16
(40) gana marto codna niSnavs bevr rames, aramed saqmec unda
SegveZlos (ak. wer.).
maSasadame, kavSiri aramed sawinaaRmdego dapirispirebis
gamomxatvel danarCen kavSirebs: oRond, Tumca, magram _ upirispirdeba
+/_[koreqcia] diferencialuri niSnis dadebiTi maCvenebliT.
6. +/_[molodini]
sazogadod, movlenaTa Sepirispirebis dros SesaZlebelia
dafiqsirdes mosaubris molodinis sawinaaRmdego movlenebi. am
SemTxvevaSi gamoiyeneba kavSirebi: oRond, Tumca. iseTi gaerTianeba,
sadac gaxazulia sawinaaRmdegoTa dapirispireba, Tumca mosaubris
molodinze yuradReba gamaxvilebuli ar aris, rogorc wesi, magram
kavSiriT xorcieldeba. magram kavSiri yvelaze Zlierad gamoxatavs
sawinaaRmdego movlenebis dapirispirebul gaerTianebas, Tumca aq
movlenebs Soris urTierTkavSiris da, Sesabamisad, erTis gamo meoris
moulodnelobis gamokveTa ar xdeba:
(41) wvims, magram ar quxs.
sapirispirod, oRond da Tumca kavSirebi aseTi molodinis
SesaZleblobas gaxazaven:
(42) wvims, Tumca ar quxs.
(43) wvims, oRond ar quxs.
am SemTxvevaSi, ramdenadac wvimis dros xSiria quxilic, mosaubre
imgvarad aRwers situacias, rom afiqsirebs am zogadi molodinis
sawinaaRmdego viTarebas. SesaZlebelia mosaubrem airCios
gansxvavebuli strategia da yuradReba ar gaamaxvilos aRniSnul
molodinze. maSin gveqneboda gansxvavebuli winadadeba:
(44) wvims, magram ar quxs.
vnaxoT am saxis sxva magaliTebic:
(45) meama, magram cud gunebaze avdeqi mainc (ak. wer.).
(46) xoxbebi yurs ugdebdnen, magram ar elaparekebodnen (vaJa.).
Tu ar CavTvliT am individualur maxasiaTeblebs, kavSirebi
magram, Tumca, oRond SesaZlebelia Tavisuflad Caenacvlon erTmaneTs.
siZlieris mixedviT magram kavSiri xolo/ki kavSirebTan SedarebiT
yvelaze metad gamoxatavs dapirispirebas da zogjer mas kidev
ufro aZlierebs nawilaki mainc:
(47) wvimam gadaiRo, magram caze mze mainc ar Canda (vaJa.).
17
7. +/_[survili]
miuxedavad imisa, rom Tumca da oRond funqciurad Zalian
hgvanan erTmaneTs, mainc moxda am kavSirebSi funqciuri sxvaobis
gamovlena. isini TiTqmis yovelTvis enacvlebian erTmaneTs, magram
aris konstruqciebi, sadac oRond kavSiri molodinTan erTad
gamoxatavs mosaubris Zlier survilsa an SiSs, rom misi molodini
SeiZleba ar gamarTldes.
M
(48) modi, oRond ar daigviano!
M
(49) modi, Tumca ar daigviano!
oRond kavSiris Tumca-Ti Canacvlebam (49) winadadebaSi mogvca
gansxvavebuli Sinaarsi: mosaubre afrTxilebs msmenels, ar daigvianos,
maSin rodesac (48) winadadebaSi gamoxatulia mosaubris Zlier
survili da/an SiSi imisa, rom saubris adresati SeiZleba dagvianebiT
movides. vnaxoT am saxis sxva magaliTebic:
(50) Sen oRond imecadine, am saqmes me mivxedav.
(51) ivarjiSe, oRond Zalian nu gadaiRlebi.
(52) SegiZlia gaemgzavro, Tumca ara mgonia, gaqceviT saqmes
uSvelo.
(53) sirbili Zalian damRlelia, Tumca janmrTelobisTvis
sasargebloa.
oRond kavSirs dapirispirebasTan erTad aqvs, aseve, daTmobis
funqcia da SedarebiT rbil molodinsa Tu gafrTxilebas gamoxatavs:
(54) iTamaSeT, oRond Zalian nu ixmaurebT!
(55) wadi saTevzaod, oRond Rrma wyalSi ar Sexvide!
sazogadod, brZanebiTi konstruqciebi survilis semantikiT ufro
oRondkavSiriani formebisTvis aris bunebrivi (oRond imRere!),
Tumca kavSiriani formebisTvis ki damaxasiaTebeli ar aris (*Tumca,
imRere!). Tumca kavSiriani brZanebiTebi ufro gafrTxilebas
gamoxataven, vidre survils: Tumca, imRere ra, me ra menarvleba, Sen
Sercxvebi!
aseTi specifikuri konstruqciebi, sadac mosaubris sasurveli
molodinia asaxuli, gvaZlevs biZgs am kavSirebis gansasxvaveblad
gamovyoT diferencialuri niSani +/_[survili], romlis mixedviTac
oRond daxasiaTdeba, rogorc +[survili]-s gamomxatveli, Tumca ki
_ gafrTxilebis, -[survilis] gamomxatveli.
18
VI. daskvna
amgvarad, warmodgenili 7 binaruli diferencialuri niSani
sakmarisi aRmoCnda mapirispirebel kavSirTa semantikuri da/an
funqciuri gansxvavebulobebis aRsawerad. diferencialuri niSnebis
mixedviT kavSirTa funqciebis ganmasxvavebeli xe-struqtura (ix.
gv. 5); SeiZleba Semdegi cxrilis saxiTac warmovadginoT:
aramed
oRond
Tumca
magram
ki
xolo
Tu
da
dapirispireba
erTi mainc
sawinaaRmdego
Zlieri gamokveTa
koreqcia
molodini
survili
19
20
cira barbaqaZe
enis fascinaciuri
(magiuri) funqcia da
nislis semiotika
ai, Cvens winaSea teqsti. igi obieqti ki araa,
aramed ruqa _ geografiuli azriT,
an qartia _ konstituciurad.
Ees ruqaa, romelsac sakuTari gzebi da
uxilavi ganStoebebi, miwisqveSa bilikebi aqvs.
JakDderida
filologiis mecnierebaTa
doqtori, ilia WavWavaZis
saxelmwifo universitetis humanitarul mecnierebaTa da kulturis
kvlevebis fakultetis
asocirebuli profesori.
ZiriTadi naSromebi:
qarTuli mWevrmetyvelebis lingvopragmatika,
folkloruli ritorika,
Tanamedrove politikuri
diskursis ritorikuli
Taviseburebani, qarTuli
sakanonmdeblo stili...
interesTa sfero:
semiotika, ritorika, stilistika, kritika.
21
22
cira barbaqaZe
23
cira barbaqaZe
24
p o e t i k a
SemomxedeT, me mze var da
gadavwie nislis farda,
axal gazafxulad movel,
rom vaxaro uflis yana.
jalal ed_din rumi
25
cira barbaqaZe
26
27
an:
nislauro, nisli xaro,
gamiqrebi: mzisi xaro...
me aragvze davrCebodi,
magram, ra vqna, sxvisi xaro...
(ana kalandaZe)
cira barbaqaZe
28
29
cira barbaqaZe
30
31
cira barbaqaZe
32
33
qeTevan bezaraSvili
filologiis mecnierebaTa
doqtori, ilia WavWavaZis
saxelmwifo universitetis
humanitarul mecnierebaTa
da kulturis kvlevebis fakultetis asocirebuli
profesori. xelnawerTa
erovnuli centris ufrosi
mecnieri TanamSromeli.
grigol nazianzelis TxzulebaTaASemswavleli saerTaSoriso proeqtis wevri
( www. nazianzos.fltr.ucl.ac.
be).
ZiriTadi naSromebi:
grigol RvTismetyvelis
poeziis qarTuli versia,
1990. miqael fselosis
ritorikuli traqtatebis
Targmanebi, 1996. ritorikisa
da Targmanis Teoria da praqtika grigol RvTismetyvelis TxzulebaTaYqarTuli
Targmanebis mixedviT, Tbilisi, mecniereba, 2004. (TanaavtorebTan) S. Gregorii
Nazianzeni opera. Versio Iberica, I-V, in Corpus Christianorum, Turnhout, Leuven, Brepols publishers, 1998-2007.
interesTa sfero:
kodikologia, wyaroTmcodneoba, bizantiuri da qarTuli literatura, qarTuli
samonastro da kulturis
kerebis mwignobruli urTierTobebi qristianul aRmosavleTSi (aToni, antioqia,
gelaTi), himnografiis problemebi, antikuri da Sua saukuneebis ritorikis Teoria,
Targmanis Teoria.
mSvenierebis cneba
bizantiur, Zvel qarTul
esTetikaSi da
rusTavelTan
mSvenierebis cnebis ori aspeqti
bizantiur esTetikaSi
mSvenierebis cnebis gageba iseTive orgvari
aspeqtis matarebelia ritorikis bizantiur
TeoriebSi (grigol RvTismetyvelis homiliebSi, maTze darTul basili minimusis ritorikul komentarebSi, miqael fselosis
traqtatebSi grigol RvTismetyvelisa da
wm. mamaTa stilze), rogorc stilTa Tu
baZvis cnebebi. es aris mSvenierebis, mokazmulobis, sitkboebis (kavllo~, cavri~,
kovsmo~, gluku~, hJdu~ etc.) cnebis klasikuri
da qristianuli gageba, anu formobrivi da
Sinaarsobrivi, igive esTetikuri da transcendenturi. tradiciuli gageba gulisxmobda
saamurobis, esTetikuri tkbobis da kargi
literaturuli formis cnebebs, rac gavrcelebuli iyo ritorikis klasikur TeoriebSi.
mSvenierebis cnebis antikuri gageba (aristotele, demetriosi, dionise halikarnaseli,
hermogene da sxv.),1 romelic bizantiurma
esTetikamac imemkvidra, gulisxmobda garegnuli gamomsaxvelobiTi saSualebebis, ritorikuli samkaulebis, ritmulobis Semqmneli elementebisa da sxvaTa silamazes (Gr.
Naz. Or. 26, c. 10. PG 35, 1241B. Or. 8, c. 3. PG
1
34
qeTevan bezaraSvili
Mayer (ed.), Psellos, Ad Pothum = A. Mayer, Psellos Rede ber den rhetorischen Character
des Gregorios von Nazianz, in: Byzantinische Zeitschrift, 20, 1911, S. 48-60. Migne (ed.),
Psellos, Characteres = Michael Psellos, Characteres Gregorii Theologi, Basilii Magni, S.
Joannis Chrisostomi et Gregorii Nysseni. PG 122, col. 901-908.
3
ix. V.V. Bjqkov, *stetika pozdney antiqnosti, M., 1981, s. 231-232. evropul
esTetikaSi ki (renesansis periodis Semdgom) gavrcelda silamazis oden esTetikuri
_ piTagorelebTan SemuSavebuli, nawilTa proporciis princi pze damyarebuli,
mSvenierebis viwro cneba, romelsac agreTve didi ewoda (W. Tatarkiewicz, The
Great Theory of Beauty and its Decline, in: The Journal of Aesthetics and Art Criticism,
Winter, 1972, p. 165-180).
4
grigol RvTismetyveli iyo erT erTi pirveli wminda mama, romelmac poeturad
gaiazra es Teoriuli cnebebi Tavis leqsSi, e.w. Ars Poetica-Si, xolo Teoriulad
mogvianebiT ganixila ZiriTadad miqael fselosma. ix. K. Bezarashvili, The
Interrelation between the Classical Literary Form and Christian Contents Interpreted by
Gregory the Theologian in his Poem On his Own Verses, in: Motivi e forme della poesia
Christiana Antica tra Scrittura e tradizione Classica, XXXVI Incontro di studiosi dell
anticit cristiana, Roma, 3-5 maggio, 2007 (Studi Ephemeridis Augustinianum, 108),
Institutum Patristicum Augustinianum (Roma, 2008), 281-292.
35
36
qeTevan bezaraSvili
37
38
qeTevan bezaraSvili
39
40
qeTevan bezaraSvili
41
42
qeTevan bezaraSvili
43
44
qeTevan bezaraSvili
45
mSvenierebis gamoxatulebis Sesaxeb da RvTis Semecnebisa da ganRmrTobisaken mimyvanebeli Zalis Sesaxeb. amitom aris ganmaRmrTobeli
siyvaruli SemecnebisaTvis iSviaT da uxrwnel mSvenierebad dasaxuli
turfa saWvreteli. rusTavelis turfa saWvretelis, anu mSvenieri
saxedvelis (xedvis mSvenieri obieqtis) kavSiri mociqulTa siyvarulis koncefciasTan, rogorc vnaxeT, SesaZlebelia axleburad aixsnas.
vfiqrobT, cxadia, rusTavelis gamoTqma turfa saWvreteli patristikuli RvTismetyvelebisa da bizantiuri esTetikisaTvis damaxasiaTebeli pirvelmSvenierebis, saRvTo mSvenierebis mniSvnelobiTa
da terminologiiT iyos agebuli. turfa saWvreteli saRvTo
siyvarulis is gancdaa, romelic avTandilma Seimecna tarielis
siyvaruliTa da moyvasisadmi TavdadebiT.30
sayuradReboa isic, rom turfa saWvreteli ucxoa da
gansacvifrebeli. sityva ucxoc saucxoos, mSvenieris mniSvnelobiT
ixmareba turfasTan, SvenierTan: merme agvavsen mravliTa ucxoTa
turfa ZRveniTa (1441); asea gansaxilvel strofSic: TvalTa turfa
saWvreteli ucxod radme eSvenebis (793). aq mTeli krebulia esTetikuri
terminebisa turfa, Sveneba, ucxo da isini dakavSirebulia
gnoseologiur termin saWvretelTan, sulier xilvasTan. avTandilis
mier moyvasis siyvaruliT gamowveuli saRvTo siyvarulis mSvenierebis
Wvreta da Semecneba ucxod da gansacvifreblad aris dasaxuli.31
dabolos, vfiqrobT, rom mTlianad gansacvifrebelia da saRvTod
mSvenieri rusTavelis koncefcia RvTismetyvelebis esTetikuri
kategoriebiT, saliteraturo formiT miwodebisa ara mxolod sulierad
CvilTaTvis, aramed inteleqtualTaTvis da brZenTaTvisac; radgan
esTetikur formaSi warmodgenili maRali dafaruli RvTismetyvelebis
amokiTxva udidesi religiuri, inteleqtualuri da esTetikuri
siamovnebis momniWebelia. swored es aris amaRlebulis, gansacvifreblis,
mSvenierisa da sxva cnebebis antikurisagan gansxvavebuli, axali,
qristianuli gageba da maTi axleburi urTierTkavSiri.
daskvna:
bizantiuri ritorikis Teoriam mravali cneba imemkvidra
klasikuri ritorikis Teoriebisagan. misi sityvieri mimarTeba
klasikurTan kargad iyo Seswavlili mecnierebaSi, magram yovelTvis
Wirda bizantiuri ritorikis Teoriis axali maxasiaTeblebis
gamovlena swored im martivi mizeziT, rom man mravali ram SeiTvisa
elinisturi Teoriebisagan da gamoxata yovelive es ritorikis
wyaroebisaTvis ufro vrclad ix. q. bezaraSvili, vefxistyaosnis saRvTo
siyvaruli da turfa saWvreteli. werili I: SoTa rusTavelis saiubileo
krebuli, I, Tb., 2000, gv. 107-131. werili II: rusTvelologia, II, Tb., 2003, gv. 73-89.
31
q. bezaraSvili, amaRlebulisa da gansacvifreblis cneba Zvel literaturulTeoriul azrovnebaSi da rusTavelTan, rusTvelologia, IV, Tb., 2006, gv. 74-90.
30
46
qeTevan bezaraSvili
47
mamuka biWaSvili
daviT guramiSvili da
daviTiani
filosofiis mecnierebaTa doqtori, ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis filosofiis
fakultetis profesori.
ZiriTadi naSromebi:
sametyvelo moqmedebis
analitikuri Teoria
(1994); instrumentariebi firosmanis naratiuli diskursisaTvis
(1999); laibnicis
metafizika da enis
filosofia (2005); politikuri Teoria (2006).
interesTa sfero:
enis filosofia, politikuri filosofia.
48
mamuka biWaSvili
49
50
mamuka biWaSvili
51
52
mamuka biWaSvili
53
an manmade:
miTxar, mtero, davis TxovniT daviTisgan moige ra?
rad uyvedre uSobelsa, berwob, vera moige-ra?
imas Svilad vervina sjobs, daviT vinc Zed moigera
vinc gamoTqva, is iSvila, mteri imiT moigera (1.wigni a.; mb. 566)
54
mamuka biWaSvili
55
56
konstantine bregaZe
romantizmis istoriis
filosofia novalisis
Ramis himnebSi
me-5 himnis hermenevtikisaTvis
filologiis mecnierebaTa
kandidati;
ZiriTadi naSromebi:
novalisis saxismetyvelebis ZiriTadi aspeqtebi,
novalisis enis filosofia, literaturuli
da enisfilosofiuri
narkvevebi (novalisi, goeTe,
v. f. humboldti...).
interesTa sfero:
germanuli romantizmi,
hermenevtika, enis filosofia.
57
58
konstantine bregaZe
59
Konstantine Bregadze
Die romantische Geschichtsphilosophie in den
Hymnen an die Nacht von Novalis.
Zur Hermeneutik der 5. Hymne
Die Auffassung der Weltgeschichte, die Novalis in seinen Hymnen an die
Nacht, und zwar in der 5. Hymne darstellt (Novalis 1981: 161-173), kann als
eine einheitliche geistige Geschichte der Menschheit verstanden werden. Im
Unterschied zu der Auffassung der Geschichte als einer mechanischen Mischung
der verschiedenen Epochen und der unterschiedlichen kultureller Rume wird
die Weltgeschichte bei Novalis eher als spirituelles Phnomen aufgefasst, und
nicht als Summe chronologisch geordneter historischer Tatsachen. Daher ist es
nicht zufllig, dass der romantischen Geschichtsphilosophie von Novalis nicht die
real-historische Wirklichkeit als historische Quelle zugrunde liegt, sondern eine
mythisch-mystische Wirklichkeit: In seiner Geschichtsphilosophie erscheint die
Weltgeschichte in zwei spirituellen Formen einerseits der altgriechische Mythos,
andererseits die christlich-eschatologische Offenbarung (Geburt, Tod und
Auferstehung Christi). Aber die benutzte Quelle selbst wird der romantischdichterischen Interpretation unterzogen, sie wird von Novalis auf der Grundlage
seiner romantisch-dichterischen Tropenlehre umgearbeitet, in der die Phasen der
geistigen Entwicklung der Menschheit codiert sind. Aufgrund dieser dichterischen
Interpretation der Weltgeschichte (bzw. der Geschichte der Menschheit) wird in
den Hymnen die neue Mythologie des romantisch verstandenen Individuums
entworfen. Die Quelle dient als Stoff fr das Projekt X-stentum, fr den
romantischen Entwurf eines freien Christen, eines modernen Menschen, der die
religise Freiheit ausbt, gem einer freiheitlichen, individuellen (bzw.
dichterischen) Auffassung des Christentums. Das meint in sich eine freie
Tathandlung im Fichteschen Sinne - Merke auf dich selbst, einen individuellen,
unmittelbaren Bezug zu Gott, ohne jeglichen Vermittler, also auch ohne Vermittlung
der Kirche. Darin besteht die eigentliche rationale Mystik von Novalis, von
der sein ganzes Werk durchdrungen ist, und in besonderem Mae die Hymnen.
Sich auf diesen Weg zu begeben ist die individuelle Aufgabe fr jeden
romantisch inspirierten modernen, postmodernen, postpostmodernen etc.
Menschen.
Der spirituellen Geschichtsphilosophie von Novalis in der 5. Hymne folgend
wird die Weltgeschichte, bzw. die Geschichte der Menschheit, in drei Phasen
eingeteilt:
60
konstantine bregaZe
61
und Figuren auf eine Erweiterung und Ergnzung der Aufklrung hingewiesen
(Novalis 1981: 406).
3. Phase Die existenzielle Synthese: Das sogenannte Goldene
Zeitalter, das neue Jerusalem (die spirituelle Epoche). Diese Entwicklungsstufe
in der geistigen Geschichte der Menschheit fngt mit der Offenbarung des Logos
in der empirisch-historischen Wirklichkeit an, beginnt also mit Geburt, Tod und
der Auferstehung des Gottes Sohnes Jesus Christus. Die 3. Phase fhrt zur
Aufhebung des existenziellen Dualismus der Menschheit. Der Prozess
wird von Christius selbst exemplarisch vollzogen, indem er den alten Tod (also
das ontologisch-poetische Zeichen fr das existenzielle Verhngnis und die
existenzielle Angst des Menschen) mit dem neuen Tod und
der drauf folgenden Auferstehung berwindet. Das Geheimnis der Auferstehung
und die Teilhabe daran ist die neue ontologische Perspektive, wodurch die
Menschheit in jedem einzelnen Individuum das Unendliche erwerben und die
verlorene himmlisch-paradiesische Existenz wiedergewinnen kann. Christus ist
die Synthese, die der Menschheit und dem Einzelnen die freie und zugleich
unsterbliche, unendliche Existenz verleiht und somit die Menschheit in eine
neue ontologische Dimension fhrt, in das gttlich-paradiesische Dasein.
In der Perspektive der geschichtsphilosophischen Konzeption von Novalis
entsteht in der 3. Phase der geistigen Entwicklung der Menschheit eine spirituelle
Synthese aus der Antike, die in der 5. Hymne durch den altgriechischen Mythos
symbolisiert wird, und dem neuen christlichen Zeitalter. Diese Synthese mag aus
empirisch-historischer Sicht unmglich sein, aber die poetische Einbildungskraft
von Novalis (die freie poetische Erfindung) und die auf dieser Grundlage
konzipierte Geschichtsphilosophie lassen eine solche Projektion zu: Demnach
sind fr Novalis, im Unterschied zu Friedrich Schiller (Die Gtter
Griechenlands), die Antike und das Christentum eine einheitliche spirituelle
Ganzheit. In der 5. Hymne kommt diese spirituelle Ganzheit in der poetischen
Gestalt des Sngers und in seine Apostelweg zum Ausdruck, denn er zieht aus
dem heidnischen alten Griechenland nach Palstina, um dort dem neugeborenen
Jesuskind zu huldigen. Hier wird er zum Nachfolger von Christus und zieht
schlielich weiter nach Indostan (bzw. ins Morgenland), um dort mit der Poesie
die Erscheinung von Jesus Christus in der endlichen empirischen Wirklichkeit zu
verknden.
Diesbezglich bemerkt Gerhard Schulz, da es bei diesem Zug des Sngers
um die Vereinigung der Religionen und damit um eine Weltreligion gehe (Schulz
2001: 637). Ich denke aber, es geht hier weniger um eine Vereinigung der
Religionen. ber diese reflektiert Novalis in den betreffenden Aufzeichnungen
(Novalis 1977-1988: II, 272; III, 579), aber nicht hier in der 5. Hymne. Vom
konstantine bregaZe
62
Text her lsst sich jedenfalls davon nichts erschlieen. Der Text der Hymne besagt
etwas anderes: er erzhlt von der fhrenden Rolle des Christentums in der geistigen
Entwicklung der Menschheit, worauf der Wallfahrtsweg des Sngers symbolisch
hinweist. Beachten wir: Der heidnische Snger zieht vom Hellas nach Palstina,
um dort den Christlichen Glauben anzunehmen. Danach zieht der christianisierte
Snger ins Morgenland, um dort mit dem poetischen Wort Christus zu verknden.
Der Weg, den der Snger vollzieht, ist der poetisierte Apostelweg. Ich denke,
dieser Zusammenhang ist von Anfang an auffallend. Der ganze Weg des Sngers
steht also unter dem Zeichen von Christus. Daher ist es nicht zufllig, da bei
Novalis die Wende, der Beginn der neuen und letzten Stufe (das goldene Zeitalter,
die existenzielle Synthese) in der geistigen Geschichte der Menschheit, mit dem
poetisch aufgefassten christlichen Gott, mit dem poetisierten Christusbild verbunden
wird (und nicht mit einer utopischen Herstellung der Weltreligion). Davon
ausgehend kann bei Novalis in der 5. Hymne von einem Projekt der Weltreligion
keine Rede sein.
Indem Novalis mit dem historischen Stoff romantisch-ironisch umgeht und
die historischen Tatsachen aus eigener Sicht umarbeitet, erreicht er in der 5.
Hymne aufgrund seiner poetischen Einbildungskraft die Fiktionalisierung der
empirischen Weltgeschichte. So gibt es fr Novalis in der Weltgeschichte keine
Widersprche, keine unterschiedlichen historischen Epochen und kulturellen
Rume, sondern die Menschheitsgeschichte wird von ihm als ein spirituelles Ganzes
aufgefasst, in dem es keine geistige Zerrissenheit gibt. In ihrem Zentrum steht fr
Novalis Jesus Christus.
Bibliographie
Novalis 1977-1988: Schriften. Die Werke Friedrich von Hardenberg;
hrsg. von P. Kluckhohn und R. Samuel, in 4 Bdn und 1 Begleitband, 3.
Aufl., Stuttgart.
Novalis 1981: Werke in einem Band, hrsg. von H-J Mhl, Carl Hanser
Verlag, Mnchen/Wien.
Schulz, Gerhard 2001: Kommentar zu den Hymnen an die Nacht; in: Novalis,
Werke, hrsg. und kommentiert von G. Schulz, 4. Aufl., Verlag C. H. Beck,
Mnchen/Wien.
63
d a n a r T i
novalisi
(1772-1801)
Ramis himnebi*
(me-5 himni, nawyvetebi)
mdumare xelmwifebiT gamefebuliyo rkinis bediswera kacTa modgmaze.
bneli da mZime sudara gadakvroda mis SiSiTmocul suls. usasrulo
iyo miwa _ RmerTebis samyofeli da maTi samSoblo. Soreuli droidan
idga misi idumalebiTmoculi nageboba. ganTiadis mewamul mTebs zemoT
da zRvis wminda ubeSi bina daedo mzes _ yvelganmyof, cxovelmyofel
naTels.
moxuc goliaTs mxrebze Seedga kurTxeuli miwa. mTebqveS
gamomwyvdeuliyvnen
deda_miwis SvilTaSvilebi. sruliad amao iyo
maTi damangreveli mrisxneba diadi RmerTebis axali modgmisa da maTi
naTesavis _ laRi adamianebis mimarT. zRvis bneli, mwvane siRrmeebi
qalRmerTis wiaRi iyo. naTliTmosil koncxebze ilxenda galaRebuli
xalxi. mdinareebs, xeebs, yvavilebsa da mxecebs adamianuri grZnobebi
hqondaT. utkbesi Rvino iRvreboda mziTmovlenili Wabukis mwife xelidan
_ RmerTi, vazis mtevnebiT damSvenebuli. mosiyvarule, dedisalersiani
qalRmerTi moiwevda oqros TavTavebis gvirgviniT Semkuli. trfobis
wminda bangi _ ulamazesi qalRmerTis utkbesi msaxureba. zecisSvilebisa
da miwismcxovrebTa maradferadi zeimi aswleulebis manZilze aCqrolebda
cxovrebas, viT gazaxuli. yoveli modgma da jiSi bavSviviT adidebda
saamur, aTasfrTian cecxls, viTarca samyaros uzenaess. mxolod erTi
moucilebeli fiqri, erTi sazareli Cveneba iyo kidev, romelic
moevlina ZrwoliT lxinis sufrebs,
suli Sei pyro sazarma grZnobam,
TviT RmerTebmac ar uwyodnen gza xsnisa,
SeZruli guli ver Semosa nugeSma.
idumaliqmna sazareli gangeba,
mrisxaneba ver daacxro vedrebam.
sikvdilma Sekra laRi puroba
tkiviliT, cremlebiT, SiSiT.
64
konstantine bregaZe
65
66
nino daraselia
Sorisdebuli freimuli
semantikis TvalsazrisiT
filologiis mecnierebaTa
doqtori.
ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis
humanitarul mecnierebaTa
fakultetis inglisuri
filologiis mimarTulebis asocirebuli
profesori.
ZiriTadi naSromebi:
`siCume - zogadi maxasiaTeblebi, ganmapirobebeli
faqtorebi~, `gza enisaken~,
saq.mecn.akad.arn.Ciqobavas
enaTmecnierebis instituti,1998. `metyvelebis
nawilebi rogorc aramkafio simravleni~, `saenaTmecniero Ziebani~ # 28,
saq. mecn.akad.arn.Ciqobavas
sax. enaTmecnierebis instituti,2002. ` On the
Nature of Interjections from
the Standpoint of Communicative Competence, Bulletin of the Georgian Academy of Sciences,
vol.170, #3. 2004 November-December. `Sorisdebuli rogorc sametyvelo
aqti~, `saenaTmecniero
Ziebani~ # 26 , 2007.
interesTa sfero:
kognituri lingvistika,
semantika, pragmatika.
67
68
nino daraselia
69
70
nino daraselia
71
nino daraselia
72
73
kubr
iakova et al. 1996: .., .,, .
kubriakova
., .., ,
,1996.
minski 11975:
975: Minski M., A framework for representing knowledge, in:
(ed..) Winsto, P.H., The Psychology of Computer Vision, New York:
McGraw-Hill.1975.
senfordi, garodi 1981: Sanford A. J., Garrod S. C., Understanding
Written Language, Chichester 1981.
sperber i, uilsoni 11986:
986: Sperber D., Wilson D., Relevance:
Communication and Cognition, Oxford: Basil Blackwell, 1986.
taneni 11979:
979: Tannen D., Whats in a frame? Surface evidence for underlying
expectations , in ( ed,) R. O. Freedle 1979.
filmori 198
1982: Fillmore Ch. J., Frame Semantics//Linguistics in the morning
calm; Selected papers from the SICOL, Seoul,1982.
Senki, abelsoni 11977:
977: Schank R. C., Abelson R.P., Scripts, plans, goals,
and understanding: An inquiry into human knowledge structures, Hillsdale
(N.J.), 1977
Carniaki 1975: Charniak E., Organization and inference in a frame-like
system of common-sense knowledge in: (eds.) R.C.Schank and B.I. NashWebber, 1975.
heizi 1979
1979:: The Logic of Frames , in (ed,) D. Metzig 1979.
gamoyenebuli leqsikonebi
qarTuli enis ganmartebiTi leqsikoni, rvatomeuli, Tbilisi, 1950.
Cambridge International Dictionary of English, CUP, 1996.
Chambers 21st Century Dictionary, Chambers, Edingburgh, 1996.
. . , , . ,
, 1970.
74
manana kvaWantiraZe
75
76
manana kvaWantiraZe
77
78
manana kvaWantiraZe
79
80
manana kvaWantiraZe
81
manana kvaWantiraZe
82
83
ada nemsaZe
filologiis macnierebaTa
doqtori.
ZiriTadi naSromebi
naSromebi:
sivrcis identifikaciis
rRveva oTar WilaZis
romanSi gzaze erTi kaci
midioda; oTar WilaZis
yovelman Cemman mpovnelman: TviTidentifikaciis krizisi; identobis problema Tanamedrove qarTul mwerlobaSi;
Txa da gigos postmodernuli versia.
interesTa sfero:
literaturaTmcodneoba,
kritika, semiotika.
XIX saukunis desimbolizebuli literatura XX saukuneSi Rrmad simbolizebulma literaturam Secvala. gamonaklisi arc Cveni uaxlesi mwerloba yofila. am TvalsazrisiT metad saintereso
mweralia oTar WilaZe. misi romanebis
mxatvruli sistema teqstis qsovilSi
CaRrmavebisas interpretaciis usazRvro
saSualebas iZleva.Aamis erT-erTi mTavari
mizezi aris e. w. `cnobierebis nakadis~
literaturasTan siaxlove, rac TavisTavad
gansazRvravs mwerlis xelweras: saTqmelis
simboloebiTa da kodebiT gadmocema. yoveli
simboluri forma warmoadgens aRqmis
gansazRvrul meTods, romlis saSualebiTac
konstruirdeba `sinamdvilis~ sakuTari,
gansakuTrebuli qveyana. Tuki movaxerxebT,
oTar WilaZis simboloTa azrobriv rezervs
nawilobriv mainc CavwvdeT, marTlac rom
saocar `qveyanaSi~ aRmovCndebiT. es aris
samyaro, romelSic sulieri Rirebulebani
da moraluri faseulobebi yvelaferze
maRla dgas, sadac yofiereba gakeTilSobilebulia, sadac sikeTis maradiulobis
problema saboloodaa gadaWrili.
oTar WilaZis simboloebi mravalferovania. mis romanebSi bevri ramis gaazreba
SeiZleba simbolurad, magaliTad: iremi,
84
ada nemsaZe
85
86
ada nemsaZe
87
88
ada nemsaZe
mravlismomcvelia. garegnulad Tundac sqematuri simbolo Sinaarsobrivad originaluria, miuTiTebs misgan sruliad gansxvavebul
saganze da yuradRebas amaxvilebs mis Sinagan, arsebiT niSanze. swored
amgvar gaazrebas vxvdebiT `martis mamalSi~. limonis Rrma simboluri
veli aq kidev ufro Zlierdeba, rasac damatebiTi elementebi, xis
gaCenis SesaZlo variantebi, emsaxureba: Sublidan gamoitana (Sublis
ZarRvi - sindisis mxatvruli saxe da TviT Subli - goniereba) da
gulidan amoiWra (guli - yovelgvari grZnobis, am SemTxvevaSi dadebiTis,
sawyisi: sikeTis, siyvarulis...). xes aqvs sxva simboluri velic _
maradiuli nayofiereba: `nayofs rom Seawyvet, maSinve axals gamoibams,
magiers. amitomac aravis eubneba uars, yvelas aqedan miaqvs limoni.
xes mainc araferi akldeba: alag mwifs, alag kvirti asxia, alag
yvavili~.
sainteresoa erTi garemoeba. `martis mamlis~ limons gacilebiT
myari, gamZle simboluri maxasiaTeblebi aqvs, vidre romanSi `yovelman
Cemman mpovnelman~. Tuki am ukanasknelSi arajansaR garemoSi moxvedris
gamo igi or kviraSi xmeba, ufaraanT WerqveS damkvidrebuls es ar
emarTeba, miuxedavad imisa, rom aqauri sivrce didad ar gansxvavdeba
makabelTa sivrcisagan (ufaraanT WerqveS ori mkvleli cxovrobs:
gogia da misi biZa). aq limoni TviTon ki ar iRebs uaryofiT
impulsebs, aramed iqiT gascems sikeTes, Tanac usazRvrod da uxvad,
riTac kidev ufro itvirTeba TviTon. es sikeTis maradiulobisa
da ukvdavebis oTar WilaZiseuli interpretaciaa. vano maswavlebelma
siRnaRSi mis mier Semotanili sikeTe ise Rrmad daTesa, rom mis
arsebobas safrTxes veranairi boroteba veRar uqmnis (Tanac misive
sityvebs Tu gavixsenebT - `siRnaRi TavSesafers niSnavso~ - gamova,
rom man sikeTesac gadasarCenad Seafarebina aq Tavi). `martis mamlis~
limons RvTaebriv sikeTesTan wilnayarobis Tviseba aqvs. amas romanis
Tundac is fragmenti adasturebs, roca, mwerlis sityviT,
cecxlwakidebuli xe `amovarda yuTidan da TavdaRweulma, fesvebze
miwaSerCenilma, foTlebdaWmuWvnilma xem Weri TaviT gaitana da
gugun-SrialiT, naperwklebisa da yvavilebis frqveviT cas miaSura,
ukeTes qveyanas~.
`martis mamalSi~ gogia da dedamisi ise upirispirdebian vano
maswavlebels, rogorc maioris saxli _ giorgas gomurs. am mudmiv
dapirispirebaSi ikveTeba limonis yovlismomcveli Zala. gogiasa
da dedamiss vano maswavlebeli limons arasodes aZlevs Tavisi
nebiT, isini mxolod i paraven mas. samagierod, sakuTari arsis
Sesacnobad logins mijaWvul nikos Tavad miarTmevs xes saxlSi.
89
ada nemsaZe
90
91
92
nana trapaiZe
filologiis mecnierebaTa
doqtori. baTumis SoTa
rusTavelis saxelmwifo
universitetis ufrosi
maswavlebeli.
ZiriTadi Sromebi:
,,droisa da sivrcis xedva-gancda n.baraTaSvilis
SemoqmedbaSi~, ,,baZvis
filosofiuri koncepti
da misi rusTveluri
interpretacia~, ,,n.baraTaSvilis filosofiuri
narativi~, `Wkvianisa~ da
`zemxedveli cnobierebis~
binaruli opozicia,
,,g. tabiZe klasikur da
modernistul paradigmaTa
konteqstSi.
interesTa sfero:
literaturis Teoria,
kritika, sicocxlis filosifia.
93
94
Nnana trapaiZe
95
* * *
pirvel rigSi, unda daviwyoT imiT, rom modernizmSi Cndeba
globaluri ironiuli kiTxvebi RmerTis arsebobis mimarT. am kiTxvebSi eWvqveS dgas TviTon religiuri rwmenis moraluri safuZveli
da cxovrebis namdviloba. Sesabamisad, sinamdvile gaazrebul iqna,
rogorc iluzia, romelsac araviTari erTmniSvnelovani sazrisi da
obieqturoba ar gaaCnia. yvela tradiciuli uwyeba sinamdvilis
Sesaxeb, rogorc RmerTis ideidan aRmocenebuli, yalbia da dasagmobi.
samyaro, rogorc realoba SeiZleba iyos mxolod warmodgena, romlis
Sesaxebac gvauwyeben niSnebi, garkveuli pirobiTobebi. arada, es realoba
96
Nnana trapaiZe
97
98
Nnana trapaiZe
99
* * *
postsabWoTa da posterovnulgamaTavisuflebeli epoqis qarTul
literaturaSi kulturuli da mxatvruli memkvidreobis sakiTxi
epoqalur realiebTan organulad gaxda dakavSirebuli. erTi mxriv,
ideologiurad degradirebuli da falsificirebuli mxatvruli
cnobiereba, meore mxriv, stabiluri nacionaluri birTvi, romlis
fokusSic eqceoda mxatvruli azrovnebis mTeli kulturuli tradicia, erTdroulad iqca daZlevisa da dekonstruqciis sagnad.
amaTgan, es ukanaskneli bevrad rTul amocanas warmoadgens, radgan
igi mxolod tradiciis bunebrivi amowurvis, SemoqmedebiTi sisavsis
Sedegad SeiZleba daibados. Tu pirvel SemTxvevaSi anu ideologizirebuli xelovnebis usaxur kliSeTa daZleva SesaZloa sazogadoebrivi waxalisebis, metic, sazogaoebrivi dakveTis saganic
iyos, meoregan, TviT yvelaze liberalur sazogadoebaSic ki,
SeuZlebelia aseTi SekveTa arsebobdes. igi cnobierebis sruliad
TavisTavadi, Sinagani da amasTan kanonzomieri movlena Tu iqneba
da araferi sxva.
SemoqmedisaTvis es sabediswero riskicaa im sazogadoebaSi, romelsac,
sazogadod, istoriul gamocdilebiT mocemulobaSi
upiratesad uZevs (ga)Tavisufleba, rogorc procesi da ara
Tavisufleba, rogorc mdgomareoba. aman ki ucnauri sazogadoebrivi
eTika Camoayaliba uReli moraluria, amdenad savaldebuloc, radgan
poziciurad mxolod masTan (uRelTan) SeiZleba gaformde. garda
amisa, es pozicia uflebas ar gitovebs darCe pirispir, marto
(gnebavT uRelTan) es xom koleqtiuri poziciaa, sadac
pasuximgebloba yvelasia da aravisi..
marTalia, am poziciur gaformebaSi politikuri uRl(eb)isagan
gaTavisuflebis Suasaukuneobriv-feodaluri paTosi
dResac
(saubedurod) uadgilo ar aris (Siga da gare politikur realiaTa
gaTvaliswinebiT...), magram am paTosma imTaviTve (vgulisxmobT 8090-ian wlebs) saSiSi stereoti puli ganvrcoba SeiZina, rac
gamoixateba realuri Tavisuflebis siZulvilSi, radgan igi koleqtiuri poziciuri midgoma ki aRaraa, aramed piradi, individualuri
mdgomareoba, romelSic pasuxismgeblobis xazi mxolod pirovnebaze
gaivlis..
piradi pasuxismgebloba pirad Sexedulebebze gadis, piradi
Sexedulebebi pirad gamocdilebasa da istoriaze, aq ki CixSi
SevdivarT, radgan CvenSi jer kidev dominanturi iyo (da garkveulad
dResac rCeba) istoriis orgvari narativi sxvisi istoria da
100
Nnana trapaiZe
101
102
Nnana trapaiZe
103
Nnana trapaiZe
104
2006:14)
105
106
Nnana trapaiZe
107
Nnana trapaiZe
108
109
k u l t u r i s
s e m i o t i k a
Tamar berekaSvili
esse marginalobasa da
mowyenilobaze
110
Tamar berekaSvili
111
112
Tamar berekaSvili
113
114
Tamar berekaSvili
115
Tamar berekaSvili
116
117
SoTa bostanaSvili
daviT bostanaSvili
naS/enis prezentacia
SoTa bostanaSvili:
saqarTvelos teqnikuri
universitetis arqiteqturis fakultetis sruli
profesori; arqiteqturis
saerTaSoriso akademiis
profesori; poeti.
ZiriTadi Sromebi:
arqiteqturis poetika;
Tbilisis ritualebis sasaxle; sazRvrebis konfliqti da urbanuli konfliqtis sazRvrebi; uridod da uderidod; protoposti, anu gavTend-i.
interesTa sfero:
filosofia, filologia,
literatura.
daviT bostanaSvili:
arqiteqtori. stu-s arqiteqturis doqtoranti.
ZiriTadi Sromebi:
arqiteqtura da xelisufleba,arqiteqturis semiologia, casaxle
interesTa sfero:
kulturologia, lingvistika, literatura.
118
bolosdabolos, naS
naS/enis
enis paradigmatuli saTave, sityvis
gansxeuleba da sxeulis gansityvebaa.
naS
eniT aRniSnulia da warmodgenilia isic, rac erTdroulad
naS/eniT
aris da arc aris; is, rac Tavis myofoba-armyofobaSi adasturebs
Tavis inter-esse-obas, yofna-aryofnas Soris myofobas - sainteresoobas, polisemanturoba-diseminaciis erTdroulobas. am niSniT
gvagondeba platonis qora. qora ar ganekuTvneba arc eidosis
saxeobas, arc mimesisis saxeobas [derida 1998: 145]. J. deridas da
arqiteqtor p. eizenmanis erToblivi wigni Chora L Works enobrivi
TamaSia qorasa da qorals Soris.
ise, arc arqiteqtura aris erTi batonis msaxuri termini
(terminus - laT. sazRvris mcveli). arqiteqturaSi, konteqstis
kvalobaze, vgulisxmobT, rogorc naSens (kedeli, saxli, qalaqi) da
mis aRkazmulobas, ise profesias; xelovnebis an/da saxalxo meurneobis
dargs; zogadad ki, wesrigis romelime sivrcis mowyobis dagegmvis
wess, koncefcias, gegmas, struqturas da misT.
bolo xanebSi arqiteqtura metismetad metaforuli (metaphora
- gadatana, gadasvla) gaxda da im gadasasvlelad gadaiqca, romliTac
wesrigis sxvadasxva sivrceebi erTmaneTs ukavSirdebian (peresrtoikis arqiteqtura, axali evropis arqiteqtura da sxva). ase,
naS/eniT
rom arqiteqturaze saubrisas SegviZlia naS
eniT (da eniT)
vilaparakoT. Cveni eniT saubari ki metakritikis (da semiotikis)
movaleobaa. misi valia ara is, rom aRmoaCinos namuSevarSi Tu
avtorSi raime dafaruli, Rrma da saidumlo rac aqamde SeumCneveli
darCa, ... aramed mxolod miusadagos misi periodis ena ... kritikuli
diskursi - rogorc, ufro metad, logikuri diskursi - sxva araferia,
Tu ara tavtologuroba: is mTlianad metyvelebaSi gamoixateba,
Tumca mTel Tavis arss dayovnebaSi aTavsebs, ... kritikuli dasabuTeba,
Tuki aseTi arsebobs, damokidebulia saTanadoobaze, ara aRmoaCinos
gansaxilveli namuSevari, aramed sapirispirod, ramdenadac SesaZlebelia
eniT laparaki swored
dafaros is sakuTari eniT [barti 1963]. naS
naS/eniT
dayovnebul
sakuTar
enas
enis neografizmi
aseT
da
warmoadgens. naS
naS/enis
fukos azrsac adasturebs, rom damwerlobis pirveladoba
eniT laparaki is laparakia,
eWvgareSea [fuko 2004: 79]. da erTic: naS
naS/eniT
romlidanac ar SegviZlia gamovitanoT saboloo ganaCeni, magram
mniSvnelobs da afarToebs Cvens warmodgenebs. ai yovelive is, rac
enis prezentacias da mis semiotikur damkvidrebas.
Seexeba naS
naS/enis
SeniSvna: winamdebare teqstSi naS/enis saxeliT imuSavebs Tavad
ena im enis Sesaxeb, romelmac ukve moixelTa naSeni. aseTi ena gaxlavT
arqiteqturis istoria, Teoria da poetika.
naS/enis prezentacia
119
naS/enis poetika
enis da literaturis mravalsaukunovani gamocdileba SeiZleba
xuroTmoZRvrebaSi gadavitanoT da arqiteqturis poetika
vuwodoT xuroTmoZRvrebas (am sityvis etimologiuri mniSvnelobiT),
im teqstebs, romlebic trdiciulad warmogvidgenen naSenis arss
koncefcias da ideologias; ganixilaven naSenis esTetikis sakiTxebs:
kompozicias, metrul-ritmul sistemebs, proporciebs, simetrias,
perspeqtivas, orderul sistemas da misT.
metakulturis epoqaSi arqiteqturis poetika es aris refleqsia
Tavad poetikaze, mis mier Se/quCebul teqstebze (rogorc naSenze,
aseve nawerze) da saerTod samyaroze, sagnebsa da movlenebze, rogorc
artifaqtebze. am gagebiT arqiteqturis poetika dRes es aris
arqiteqturis metapoetika, an/da naS/enis poetika.
literaturaTmcodneobis analogiiT warmovadgenT mas sam nawilad:
zogadi, aRweriTi da istoriuli .
naS/enis poetikis amocanebi:
1. refleqsia msoflio arqiteqturaSi uwyvetad, an xangamoSvebiT
rmalur
moqmedi princi pebis (Temebis) fo
formalur
rmalurii niSnebis klasifikaciaze .
2. naSenis xuroTmoZRvruli enis da yofiTi samSeneblo
enis - specifikis garkveva.
3. naSenis funqciuri, struqturuli da stilisturi
klasifikacia.
4. naSenis kulturologiuri orientacia; cifrul teqn.
epoqaSi axal paradigmaTa fiqsacia da sistematizacia.
120
naS/enis aRwer
iTi (deskr
aRweriTi
(deskrii pciuli) poetikis amocanaa
ama Tu im arqiteqtoris, jgufis an skolis Semoqmedebis individualuri niSnebis dadgena.
naS/enis istoriuli poetikis amocanaa arqiteqturaSi ama
Tu im mimdinareobis, stilis, koncefciis, tendenciis aRmocenebis
istoriuli procesis dadgena da maTi adgilis gansazRvra kulturis
sazogado problemur velTan - epistemesTan mimarTebaSi.
warmodgenili sistema gansazRvravs arqiteqturis fenomens _
erTis mxriv mis miwier raobas, meores mxriv simbolur tipologias niSnebisa da kodebis sistemas da im inter esse-s
(Soris yofna), riTac poetika ukavSirdeba semiotikas.
naS/enis poetika xuroTmoZRvrebis istoriis axali wakiTxvis,
Tu gnebavT, kritikuli wakiTxvis da paraleluri Txrobis
kvaldakval cdilobs gadaweros xuroTmoZRvrebis istoria tradiciuli qronotopuli sazRvrebis gauqmebiT: saxeebiT gansxvavebulni
(stili, epoqa, adgili) daaaxlovos saxelebiT - masa, kedeli,
ride, sveti, kibe, CarCo.
masa simZimis, materiis da Zalis damkvidreba; masiurobis
araindividualurobis gamovlena.
kedeli barieri, sazRvari, karCaketiloba, SeuRwevadoba,
gadaulaxavoba, dacva da saimedooba.
ride niRabi, zRude, SefuTva.
sveti gravitaciuli mizidulobis mimarTuleba, orientiri.
kibe ierarqiuli struqtura, svla, kavSiri.
CarCo reglamentireba, Tavmoyra, gamoyofa, warmoCena,
gansakuTrebuloba.
arqiteqturis poetikis manifesti
SeiZleba aswavlo mxolod is, Tu rogor unda iswavlos.
Cemi Zalisxmeva mimarTulia arqiteqturaSi miTis da poetis
dasabruneblad, rac gulisxmobs humanitaruli azrovnebis primats
es ki bunebasTan da adamianurobasTan dabrunebas niSnavs, imis
gaTvaliswinebiT, rom XX saukune ukve moxda.
memkvidreobisadmi pativiscema xels ar uSlis imis aRiarebas,
rom kultura barieria, igi qmnis azrovnebis stereoti ps, romelic
unda davZlioT.
arqiteqturis ,,geni iracionaluria da mowodebulia marTos
sivrce simboloebiT da niSnebiT.
naS/enis prezentacia
121
naS/enis semiotika
niSanTa sferoSi saqmianoba sam saxeobad warmodgeba:
Sexameba
1. niSanTSewyoba (-Sexameba
Sexameba), moicavs naratiul nairgvarobebs:
literaturuls, religiurs, mecnieruls, politikurs, yofiTs da
sxva. niSanTSewyobis xuroTmoZRvruli paradigmebi unda
aRvweroT bunebis an/da kulturis formaTa urTierTganlagebebiT,
rac praqtikaSi, masStabisa da funqciis cvlilebebis kvalobaze,
warmoqmnis sivrcul nairgvarobas (situaciebs, modelebs, fenomenebs):
baRs, ezos, bans, quCas, moedans, kompleqss, sofels, qalaqs da
maTi keTilmowyobis elementebs - mcire formebs. es eqsplikaciaeqspozicia bunebriv niSnebTan erTad (mTa, tye, mindori, zRva, mdinare,
CanCqeri da sxva) gansazRvravs sivrcul nairgvarobaTa poetikas da
semantikas.
2. niSanTaRweriloba gramatikis, leqsikonebis da lingvisturi
kvlevebis saqmea.
122
naS/enis prezentacia
123
124
izabela petriaSvili
globaluri da lokaluri
kodebi reklamaSi
filologiis mecnierebaTa
doqtori, iv. javaxiSvilis
sax. Tbilisis saxelmwifo
universitetis humanitaruli fakultetis
enebis centris maswavlebeli, inglisuri filologiis mimarTuleba.
ZiriTadi naSromebi:
avtoriseuli wiaRsvlebis
semantikuri da pragmatikuli Taviseburebebi (monografia); konteqstisa da
vokabularis roli reklamaSi; deiqsisis kategoriebis realizacia avtoriseul wiaRsvlebSi;
avtoriseuli wiaRsvlebis
lingvistur-stilisturi
Taviseburebani (inglisuri
romanis masalaze); referencia da implikacia
avtoriseul wiaRsvlebSi;
sametyvelo aqtebis Teoria avtoriseuli wiaRsvlebis pragmatuli analizis WrilSi.
interesTa sfero:
lingvisturi pragmatika,
stilistika, sociolingvistika.
125
126
izabela petriaSvili
127
128
izabela petriaSvili
129
izabela petriaSvili
130
have a basic need for a calm, harmonious, and tension-free existence. Capable,
conservative and sensitive to others, you make a loyal and trustworthy friend.
PSP Pharmaceutical Company uses green the color of life, and represents
freshness, security, and tranquility. Green creates an atmosphere that is calm and
restful, and characterizes the intense power of nature. If you select green, you
seek stability, balance and persistence. You are a moral and affectionate individual.
Perhaps the creators of these companies images had some of these features
in mind when they made their choices. Besides, these companies are easily
remembered and easily recognized by their colour. Thus, colour can also be
regarded as a global code of advertising. However, it can also carry some culture
specific features and become at the same time a local code, as is the case with
the colours of Bank Republic (black, red and white), which, besides the global
meaning that these colours carry, for a Georgian they are also the colours of the
first National Flag of Independent Georgia (though we have a different flag now).
Thus, the results of the study of the language of advertising proved that the
experience accumulated by the English language (which serves as a lingua franca)
should be shared; the English language and the techniques and features used in
English advertising can be considered as a global code, though some culturespecific features constituting the local code should also be taken into consideration
for successful creation of advertisements.
Bibliography:
Cook, G. 2001: The Discourse of Advertising. Routledge.
Hermern, L. 1999: A Study of the Language of Advertising. Lund University
Press.
Leech, G. N. 1963: Disjunctive Grammar in British Television Advertising. Studia
Neophilologica. A journal of Germanic and Romance Philology. vol. XXXV.
No. 2.
Peirce, C.S. 1960: Collected Papers of Charles Sanders Peirce, Volume 2.
C. Hartshorne.
Sells, P. Gonzalez, S. 2002: The Language of advertising.
http://www.stanford.edu/class/linguist34/index.htm
http://www.gliddenpaint.com/Ideas_Inspiration/psychology_of_color.html
131
gia joxaZe
sxeulis Tavgadasavali:
qarTuli versia
(meore werili)
istoriis mecnierebaTa
doqtori, ilia WavWavaZis saxelmwifo universitetis humanitarul
mecnierebaTa da kulturis kvlevebis fakultetis asistent-profesori.
ZiriTadi naSromebi:
XIII_XIV saukuneebis
saqarTvelos istoriidan,
avgustineseuli providencializmi da JamTaaRmwerlis religiuri
msoflmxedveloba da
istoriuli esseebi.
interesTa sfero:
eklesiisa da religiis
istoria da istoriuli
anTropologiis problemebi.
adamianis sxeulia mizezi senis gavrcelebisa, _ ityvis miSel fuko Tavis ,,klinikis
dabadebaSi. metic: seni sxeulis meSveobiT
vlindeba, sxeulSi awydeba sivrces, romelsac
gansxvavebuli konfiguracia aqvso [fuko
1998:8-9] da Sua saukuneTa evropis medicinac
yvelaze did gamocdilebas infeqciur
daavadebebTan brZolaSi SeiZens.
am xanis gamaukacurebeli epidemia Savi
Wiri iyo, romliTac ganixvna da daixSo Sua
saukuneTa karibWe.
Savi Wiris, rogorc ,,baqteriologiuri
iaraRis, gamoyenebis pirveli recidivi jer
kidev Zvel aRTqmaSi gvxvdeba: filistimelebs
RvTis kidobnis misakuTrebisTvis ufali
sjis _ ,,gvemda maT bugrebiT, ,,qalaqis
mkvidrT didian-patarianad... gamoaCndaT
bugrebi... cas miswvda qalaqis RaRadi
(pirveli mefeTa, 5, 5-12).
gamanadgurebeli omebisa da adamianTa
masobriv gadaadgilebaTa sanitaruli Sedegi
sameurneo cxovrebis yvela sferos moSla,
SimSili da farTomasStabiani epidemiebi iyo.
kacTa modgmas sakvebis ararseboba Tangavda.
907-dan 1014 wlamde dasavleT evropaSi
daregistrirebulia SimSilobis 28 mtanjveli weliwadi. 1032-35 wlebSi ,,didma SimSilobam SeZra saberZneTi, safrangeTi,
inglisi... stiqiaTa mZvinvareba da arasaxarbielo klimaturi pirobebi iwvevda SimSils.
132
gia joxaZe
133
134
gia joxaZe
135
136
gia joxaZe
137
gia joxaZe
138
seni da salmoba
Sua saukuneTa saqarTveloSi Zalze mkrTalad, magram mainc Cans
TiTqmis sinonimuri samedicino aqtivoba: qsenoni gelaTis monasterTan
(varaudoben, rom gelaTis akademiaSi iswavleboda medicina), varZiis
afTiaqi, sasneulo vanis qvabebSi, Targmnili samedicino literatura...
i. javaxiSvilis miTiTebiT, ,,uZlur-myofni, ,,dasneulebulni da
,,sneulni ,,sasneuloSi Tavsdebodnen, sadac maT ,,mesneule _
erTgvari mowyalebis Zma uvlidaT. sxvaTa Soris, didi mecnieri
dasabeWdad amzadebda kidec monografias ,,adamianis janmrTeloba
da janmrTelobisaTvis mzrunveloba Zvel saqarTveloSi [javaxiSvili
1984:55-56]. samwuxarod, ar viciT, Sesrulda Tu ara i. javaxiSvilis
ganzraxva.
arsebobs erTi beletristuli Canaweric: qarTuli medicinis
mkvlevar m. SengeliasTan saubarSi akademikos g. wereTels uxsenebia
erTi arabuli wyaro, romliTac TiTqos dasturdeboda TbilisSi
Tamaris dros arsebuli ,,SesaniSnavad mowyobili samefo (saxelmwifo) saavadmyofo [Sengelia 1985: 29-30]. am wyaros bedi CvenTvis
ucnobia.
JamTaaRmwerlis ,,aswlovan matianeSi, romelic XIII saukunis
saqarTvelos saukeTeso wyaroa, adamianebi, ZiriTadad, imitom avaddebian,
rom uRvTod moiqcnen. aseTi midgoma bunebrivia Sua saukuneebisaTvis
da qarTuli teqsti gamonakliss ratom unda warmoadgendes?! magram
mainc gvikvirs, rom ar ayovnebs RvTis sasjeli da sens da salmobas
TiTqmis myisieri sikvdili mosdevs: Tavisi Zis _ daviTis monRolebTan
mefed dasamtkiceblad gamgzavni rusudani ,,tkiviliTa da uzomo
mwuxarebiTa Seicveboda, mogvianebiT _ ,,tkbilisa SvilisaTvis mwared
ileoda da dasneulebuli gardaicvala tfiliss, Tanac, TviTonve
hyvedrida Tavs, ,,ra igi yo Zmiswulsa Tvissa daviTs zeda, viTar
eqsoria hyo [qarTuli proza 1982:323-324].
JamTaaRmwerlis Tanaxmad, tkivili da seni RvTis iaraRia uRvToTa
dasasjelad _ rusudanis sneulebaca da sikvdilic daviT laSagiorgis Zisadmi gamovlenilma misma usamarTlo damokidebulebam
gamoiwvia.
daviT laSas Zes, ukve gamefebulsa da dacolSvilebuls, ufali
senis movlinebiT imitom sjis, rom ,,Jamsa siberisa misisa ara
marTlad vidoda winaSe RmrTisa... iwyo Slad saydarTa saepiskoposoTa. romeli sanatrelTa mefeTa Sesavalni sofelni mieniWnes,
ganscemda, egreTve monasterTa. daviT laSas Ze sibidan wamosvlisas
139
140
gia joxaZe
141
142
gia joxaZe
143
144
gia joxaZe
qarTuli proza 1982: qarTuli proza, wigni III, meTerTmetemeToTxmete saukuneebis mwerloba, JamTaaRmwereli, monRolTadroindeli matiane, Tbilisi
Sengelia 1985: m. Sengelia, renesansi da Zveli qarTuli medicina,
Tbilisi
javaxiSvili 1984: i. javaxiSvili, Txz., t. VI, Tbilisi
javaxiSvili 1982: i. javaxiSvili, Txz., t. III, Tbilisi
145
s e m i o t i k i s
T e o r i a
d a
i s t o r i a
mirian ebanoiZe
klasikis kvleva
araklasikuris batonobis
xanaSi
filosofiis mecnierebaTa
doqtori.
akaki wereTlis saxelmwifo universitetis
sruli profesori filosofiaSi;
gelaTis sasuliero akademiis leqtori.
ZiriTadi Sromebi:
diskursi da ena. Tbilisis
universitetis gamomcemloba, Tbilisi, 2001.
fragmentebi diskursis
problemebze. Tbilisis
universitetis gamomcemloba, Tbilisi, 2001.
diskursi. quTaisis saxelmwifo universitetis
gamomcemloba, quTaisi,
2006.
,,margaliti da sicariele (poeturi krebuli)
quTaisi, 2006
interesTa sfero:
literatura, semiotika,
filosofia.
146
mirian ebanoiZe
147
148
mirian ebanoiZe
149
150
mirian ebanoiZe
151
152
Tamar lomiZe
metafora da metonimia
metafora da metonimia
153
154
Tamar lomiZe
metafora da metonimia
155
156
Tamar lomiZe
metafora da metonimia
157
aRsaniSnavia, rom e.w. ,,sintagmatur tropebs aerTianebs kidev erTi niSanTviseba, kerZod, ,,momijnaveobis asociaciis mixedviT organizebuli tropebi _
sinekdoqe, metonimia da a.S. _ yvelaze naklebad emociogenuria. es tropebi
warmoSobs ufro simboloebsa da zogierT etalonizebul warmodgenas, vidre
xatebs. sakmarisia gavixsenoT, rom iseTi somatizmebi, rogorebicaa xeli, fexi,
Tavi, guli da a.S., maTi gadaazrebisas ganapirobebs meoradi mniSvnelobis
simbolur wakiTxvas (xeli _ Zalauflebis, nacnobobis, subieqtTan miaxloebis da
a.S simboloa) (Telia 1988:32).
158
salome omiaZe
konceptis cneba
lingvokulturologiaSi
filologiis mecnierebaTa
doqtori, ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis asocirebuli
profesori.
ZiriTadi naSromebi:
`SeuZlebeli Sexamebani~
Tanamedrove poeziis enaSi;
qarTuli diskursis ligvokulturul SemadgenelTa struqtura, semantika da funqcionireba;
qarTuli enis ganmartebiTi leqsikonis rvatomeuli _ lingvokulturologiur kvlevaTa
fundamenturi wyaro;
erovnul-kulturuli
konceptebi: `bedi~, `wuTisofeli~; Targmanis
adekvaturobis Sesaxeb
kognitiuri midgomis
TvalsazrisiT.
interesTa sfero:
stilistika, ritorika,
kognitiuri lingvistika,
semiotika, lingvokulturologia.
lingvokulturologiuri konceptis
(SemdgomSi _ koncepti) gageba ar emTxveva
cnebis klasikur (tradiciul) definicias,
romelic sagnis arsebiT niSanTa erTobliobas
gulisxmobs. Tanamedrove kulturologiuri
da lingvokulturologiuri midgoma
konceptisadmi, uwinares yovlisa, sulieri
Rirebulebis cnebad miiCnevs mas, rac erTxel
kidev amtkicebs humanitarul mecnierebaTa
paradigmis morig cvlas, roca gasuli
saukunis dasawyisSi gabatonebuli sistemurstruqturuli paradigmis adgils anTropocentruli paradigma ikavebs. rogorc
mkvlevrebi aRniSnaven, Rirebulebebis
problema, rogorc wesi, yovelTvis im epoqebSi
Cndeboda, roca xdeboda kulturuli
tradiciis gaufasureba, sazogadoebis
ideologiuri diskreditacia (aTenis
demokratiis krizisma aiZula sokrate
pirvelad daesva kiTxva: ra aris sikeTe?).
aqsiologiuri Seferiloba, romelic
koncepts axlavs, iwvevs mis gancdasac.
konceptebi, rogorc mentaluri erTeulebi,
aramarto gaiazrebian, aramed ganicdebian
kidec, ufro zustad, maT mimarT vlindeba
simpaTiisa da antipaTiis emociuri mimarTeba
(stepanovi 1997:41). garda gancdisa,
konceptis Semfasebluri Seferiloba
`semiotikur simWidrovesac~ aCens: koncepti
gamoxatulebis planSi warmodgenilia mTeli
rigi enobrivi sinonimebiT, Tematuri velebiT,
andazebiT, folkloruli da literaturuli
159
160
salome omiaZe
161
162
salome omiaZe
163
164
giorgi SavguliZe
semiotikidan
filosofiisaken
165
166
giorgi SavguliZe
semiotikidan filosofiisaken
167
168
giorgi SavguliZe
semiotikidan filosofiisaken
169
170
giorgi SavguliZe
semiotikidan filosofiisaken
171
172
giorgi SavguliZe
semiotikidan filosofiisaken
173
giorgi SavguliZe
174
literatura
avtonomova 1977: ., , . , ., 1977.
Satle 11967:
967: Chtlet F., O en est le structuralisme? La Quinzaine Littraire
I-er au 15 juillet 1967.
deqsi 1967: Daix Piere, Sartre est-il dpass? Les Lettres fran caises,
1168, fevrier 1967.
veimani 11975:
975: ., , ., 1975.
todo
rova
975: , . :
todorova 11975:
(. , . , ., 1975).
biWaSvili 1996: biWaSvili m., Sagrenis tyavis meore mxares, Jurnali
`tetrameroni~, Tb., 1996 w.
balzaki 1952: balzaki o., Sagrenis tyavi (Targmani geronti qiqoZisa),
gamomc. `sabWoTa saqarTvelo~.
propi 1984: propi v., zRapris morfologia (Targmani mariam
karbelaSvilisa), `mecniereba~, Tb., 1984.
971: , , , .,
gr
ecki 11971:
grecki
1971.
TevzaZe 2002: TevzaZe g., XX saukunis filosofiis istoria,
gamomc. Tsu, Tb., 2002.
175
s e m i o t i k a
d a
s x v a
diana anfimiadi
danaSaulis semiotika
enobrivi paTologiebi
176
diana anfimiadi
177
diana anfimiadi
178
cxrili N# 1
damnaSavis sociomodelisaTvis damaxasiaTebeli
metyvelebis Taviseburebebi
xmovanTa Zalian mokle, an metismetad dayovnebuli warmoTqma
xmovanTa midrekileba reduqciisaken
midrekileba difTongizaciisaken
i - mokle, susti da xandaxan umarcvlo alofoniT warmodgenili
u - mokle, susti da xandaxan misi umarcvlo alofoniT
warmodgenili
xmovanTa asimilacia
xmovanTa disimilacia
xmovanTa rigis cvla
TanxmovanTa warmoebis adgilis
da ragvarobis cvla
-rbili l
rbili r
-zogadad,
( r, l, m, n, )
179
brunvaSi;
xSirad, azrobrivi
raRaca
da a.S
180
naTela arvelaZe
niRabi, Teatris
vizualuri ena
xelovnebis mecnierebaTa
doqtori, SoTa rusTavelis Teatrisa da kinos
saxelmwifo universitetis sruli profesori.
ZiriTadi naSromebi:
msaxiobi, reJisori, repeticia (1978). Teatris
istoriis swavlebis sakiTxisaTvis (2002); Teatrmcodneobis kvlevis
formebi (speqtakl "samSoblos" Seswavla rekonstruqciis meTodiT)
(1998); Teatrze da ara
mxolod... (2006).
interesTa sfero:
saTeatro kritikis formaTa transformaciis
problema; Teatris istoriis Seswavla Tanamedrove mecnieruli mignebebis konteqstiT; saTeatro
sakomunikacio enis sxvadasxva aspeqti; Teatris
semiotika.
181
182
naTela arvelaZe
183
184
naTela arvelaZe
185
186
naTela arvelaZe
187
188
naTela arvelaZe
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190
naTela arvelaZe
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192
naTela arvelaZe
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194
mamuka biWaSvili
istoria mecnierebaTa
arqeologiis Suqze
daviT bagrationi ena,
istoria, mecniereba
filosofiis mecnierebaTa doqtori, ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis filosofiis
fakultetis profesori.
ZiriTadi naSromebi:
sametyvelo moqmedebis
analitikuri Teoria
(1994); instrumentariebi firosmanis naratiuli diskursisaTvis
(1999); laibnicis metafizika da enis filosofia (2005); politikuri
Teoria (2006).
interesTa sfero:
enis filosofia, politikuri filosofia.
195
196
mamuka biWaSvili
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mamuka biWaSvili
198
, ,
,
. (bagrationi 2006:51).
axali epoqa
amrigad, istoriuli wyveta dafiqsirebulia. sanacvlod iwyeba
axali epoqa. Sesabamisi transformaciebiT, rac kargad Cans
batoniSvilis orenovan werilebSi. Tu maTi mniSvnelovani nawili
gamarTuli rusuliTaa Sedgenili, samagierod qarTuli dauxvewavia,
barbarizmebiT savse da aranakleb bundovani, vidre qveynis momavali
(sanimuSod ix. werili.#150). mTlianobaSi iqmneba sakmaod mZime
suraTi imisa, Tu rogor iqca qarTveli ufliswuli, erT dros
daviT uZlevelis@ saxeliT rom awerda werils xels (2. w.#16),
ruseTis imperatoris keTilganwyobaze damokidebul kerZo
pirad(2.w.#105). aSkaraa, rom werilebSi gadaSlil daviT bagrationis
cxovrebas namdvilad ver vuwodebT bedniers. piriqiT, misi zogierTi
werili mkiTxvelisagan ufro TanagrZnobas moiTxovs: amisTana
SemTxvevas (saubaria daviTis ruseTSi gadasaxlebaze. m.b.) garda
ubedurebisa Cemisa veras davabraleb keTilmoqmedi suli maradis
ganavrcelebs keTilmoqmedebasa Tvissa yovel ubedurTa zeda. Tu
gekadrebaT ucxos qveyanaSi metis ubedurebiT SevideT es neba Senia.
radgan es sofeli warmavalia. Tu kargi ram minaxavs da gaivlia
avsaca vnaxav isic gaivlis ukanaskneli adli xuTi miwa imperatoris
sagzliTa. Cemi vedreba esaa qarTvelebisa da kac ver ars. nu iqmT
daviwyeba. qaRaldi ar mqonda laqi nu gamowyrebi (2.w.#85).
politikuri cxovrebis fragmenti . batoniSvilis ufro
adreuli nawerebidan jer ar Cans Rrma politikuri gardatexa
romelic qveyanas da mis marTvel elitas eloda. mamis gardacvalebis
Semdeg, ruseTis saimperatoro karma daviT bagrationi ramdenime
Tve saqarTvelos mmarTvelad daniSna. yofili ufliswulis es
ucnauri Tanamdeboba masSi araviTar eWvs ar aRZravs ruseTis
xelisuflebis mimarT. piriqiT, igi bedis kmayofili Cans da mzadaa
biZebis mier waqezebuli, amboxebis piras mdgari mosaxleobis
dasaSoSmineblad rusis jarTan erTad aqtiuri nabijebi gadadgas.
1800 wlis 2 dekembris werilSi, magaliTad, vkiTxulobT Semdegs:
Cemo sasurvelo Zmao bagrat! Tqveni wigni momivida da qarTvelaTac
mujalma moeweraT, magram amilaxvari gaiqca da iulonTan boloTs
movida. orasi kaci hyavT da sofel-sofel daeTrevian. Sen imaTgan
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200
mamuka biWaSvili
201
mamuka biWaSvili
202
203
204
mamuka biWaSvili
205
mamuka biWaSvili
206
207
mirian ebanoiZe
,,Tanamedrove
literatura
filosofiis mecnierebaTa
doqtori.
akaki wereTlis saxelmwifo universitetis
sruli profesori filosofiaSi;
gelaTis sasuliero akademiis leqtori.
ZiriTadi Sromebi:
diskursi da ena. Tbilisis
universitetis gamomcemloba, Tbilisi, 2001.
fragmentebi diskursis
problemebze. Tbilisis
universitetis gamomcemloba, Tbilisi, 2001.
diskursi. quTaisis saxelmwifo universitetis
gamomcemloba, quTaisi,
2006.
,,margaliti da sicariele (poeturi krebuli)
quTaisi, 2006
interesTa sfero:
literatura, semiotika,
filosofia.
208
mirian ebanoiZe
,,Tanamedrove literatura
209
mirian ebanoiZe
210
211
xaTuna TavdgiriZe
miTosuri simulaciebi
mSvenieri urCxuli
winaTqma
meoce saukunem TiTqos sabolood
daasamara RmerTi. magram RmerTis dasamareba
nicSes erTi SeZaxiliT, Tundac amiT mTeli
epoqis suli yofiliyo gamoxatuli, iseve
SeuZlebeli aRmoCnda, rogorc homerosisa da
hesiodes mier berZenebisTvis RmerTebis
Seqmna(romelTac hesiodemdec da homerosamdec
hyavdaT RmerTebi), herodote rom ase
daJinebiT miawerda am or genialur antikos
mwerals. arada yvelaferi sul piriqiT moxda:
homerosma da hesiodem, iseve rogorc danarCenma
antikosma mwerlebma berZnebs waarTves
RmerTebi, miTebi, romelTagan gamoSrites
RvTebrivi substancia da pirveladi miTosis
enigmuri sivrcidan literaturis profanul
realiebSi Serekes. amieridan Cven vxedavT
sasowarkveTil RmerTebs, romelTac win kidev
212
xaTuna TavdgiriZe
213
214
xaTuna TavdgiriZe
,,kudismWamelobidan ,,qalismWamelobamde
,,saSinelebiT garemoculma davinaxe uzarmazari gveli, wreSekruli, mis
SigniT ki _ Zalian patara wre.
da Tqva man, romelsac me Sevxvdi: ,,ici ki Sen, es ra aris?
wre miwaa, xolo gveli zRva, romliTac garemoculia miwa, anu mTeli
samyaro.
,,aleqsandria.
Suasaukuneebis laTinurenovani romani.
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216
xaTuna TavdgiriZe
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218
xaTuna TavdgiriZe
219
amgvari dualuri kosmogonia, azrovnebis pirvelad msoflmxedvelobriv formad gvevlineba. horizontalur-dualuri(zedaqveda) kosmiuri modeli arqaul kulturebSi yvelgan win uswrebs
vertikalur-triqotomiur(zeskneli-Suaskneli-qveskneli) models.
es uZvelesi kosmogoniuri dualizmi zogierT maRalganviTarebul
miTologiebsac SemorCaT(mag. xeTur kosmogonias).
am ori ,,urTierTmWameli urCxulidan erTi ciur meufebas
mamrul sawyis ganasaxovnebs. igi frTosani da gvirgvinosani
intronizirebuli urCxulia. skandinaviuri ormugandi niSnavs kidec
,,bumberaz kverTxs, rac lokaluri mniSvnelobiT ,,mefobis gamomxatvelia, xolo kverTxis kosmogoniuri miTologema masSi samyaros
RerZs moiazrebs. meore urCxuli ufrTo, miwiqveSa mcuravi, xTonuri
gvelia, Sesabamisad mdedruli sawyisis gamomxatveli. maTi erToba
cisa da miwis kavSiria, romelTa Soris wriuli sazRvris SigasivrceSi kosmosia ,,Camdgari Tavisi kosmiur-miTiuri wriulcikluri droiT. es dro ,,maradisobis niSnebiT aris aRbeWdili.
amitomac aris miTiuri drois movlenebi da sagnebi paradigmuli
pirvelmovlenebi da pirvelsagnebi.
urCxulis gamomsaxvelobiTi mdgomareoba wriuloba/wrfivoba,
yofierebis formasTan kosmosi/qaosi, erTad uCvenebs or Tvisobrivad sxvadasxva dros: ciklurs da wrfivs. cikluri miTiuri
dro kosmosis droa, xolo is rac ver moeqceva miTuri drois
farglebSi (wreSi), anu ,,SinaSi, is ,,gare, sxva droSi, wrfiv droSi
eqceva. amitom aris ,,wreSekruli, ,,kudismWameli urCxuli kosmiuri
harmoniisa da maradiulobis xati - ,,mSvenieri urCxuli, xolo
wrfivad gaSlili urCxuli ki - misi anti podi. swored am ori
modeliT aris konstruirebuli qaosisa da kosmosis brZolis
zoo-anTropomorfuli miTosuri siuJeti, romlis gauTvaliswineblad
paradigmuli siuJetis ormagi semantikuri kodireba - homologiuri
sawyisidan moulodneli heterogenuli gadaxveva gaugebari darCeboda.
xaTuna TavdgiriZe
220
221
222
xaTuna TavdgiriZe
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224
xaTuna TavdgiriZe
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226
xaTuna TavdgiriZe
227
maradisoba da urCxuli:
228
xaTuna TavdgiriZe
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230
xaTuna TavdgiriZe
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232
xaTuna TavdgiriZe
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234
xaTuna TavdgiriZe
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236
xaTuna TavdgiriZe
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xaTuna TavdgiriZe
238
Cven viciT, rom qali romelzec urCxuli iqorwinebs qaliurCxulia(latenturi gveli). isini saqorwino sarecelze
salteSekrulni, viTarca kosmiur tablas erTmaneTs ,,SesaWmelad
etanebian. ,,urTierTSeWmulni ki araraSi inTqmebian. ,,arara,
pirvelarsebuli substanciaa. is urCxulis ganzomilebaa maradisobaa
da grZeldeba ad infinitum.
komentarebi:
1. miTi princi pulad kosmogoniuria. mTeli misi Sinagani intencia
mimarTulia samyaroSi kosmosis, harmoniis dasamyareblad; Sesaqmis
Semdegac miTi ar wyvets Tavis kosmogoniur moRvaweobas da
sxvadasxva formiT ganagrZobs kosmosis SenarCunebisTvis zrunvas.
kosmosi anu harmonia samyoroseuli wesrigia. igi Seesabameba
mSvenierebis erT-erT filosofiur gansazRvrebas. antikur epoqaSi,
jer kidev plotinamde(romelsac ekuTvnis mSvenierebis klasikuri
gansazRvreba, rogorc diadisa da waruvalisa, odnav rom gamokrTis
materialuri movlenebidan)da mis Semdegac aqtualuri rCeboda
mSvenierebis, rogorc harmoniisa da wesrigis gageba, roca raRac
mTelis Semadgeneli nawilebi harmoniulad, SeTanxmebulad esadagebian
erTmaneTs. mSvenierebis amgvari gageba arsebobda piTagorianelTa
moZRvrebaSi. swored aq unda warmoSobiliyo idea maTematikuri
wesrigis rogorc fundamenturi principis Sesaxeb, romlsac efuZneba
movlenaTa mTeli mravalferovneba. piTagoras aRmoCenili maTematikuri
struqtura ricxobrivi Tanafardoba, harmoniis pirvelsawyisad,
wyarod iqca antikur samyaroSi(hazenbergi 2006:349350).
2. ,,kudismWameli urCxulis arqaul miTologemas vxedavT
dualuri gnosticizmis simboloSi - ,,uraborasSi (uraborasi berZnulidan - ,,kudi da berZnuli - ,,saWmeli.
sityvasityviT - ,,kudis(sakuTari)mWameli.), romliTac gamoxatulia
cikluri drois usasruloba. uraborasi maradisobisa da mTeli
alqimiuri procesebis simboloa. is aris TviTganayofierebadi da
SesaqmeSi TviTkmari. uraborasi zogjer gamoisaxeboda naxevrad
naTel da naxevrad bnel arsebad, riTac gamoxatuli iyo samyaros
dualuri dayofa, ori sawyisi, msgavsad Cinuri inisa da ianisa.
3. ganviTarebuli miTologiebis kosmogoniebSi, sadac kosmogenezis
zoomorful models anTrofomorfuli modeli enacvleba,
pirvelarsebuli germafrodituli urCxulis adgils aseve
orsqesovani ,,pirvelkaci iWers, rogorc es aris skandinaviur
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240
xaTuna TavdgiriZe
241
242
xaTuna TavdgiriZe
243
zaza SaTiriSvili
filosofiis mecnierebaTa
doqtori, Cikagos universitetis miwveuli mecnieri.
ZiriTadi Sromebi:
gakaltionis poetika da
ritorika (2004), narativis apologia (2005).
interesTa sfero:
literaturis Teoria da
literaturis istoria,
kritika.
244
zaza SaTiriSvili
245
246
zaza SaTiriSvili
247
248
zaza SaTiriSvili
249
250
zaza SaTiriSvili
251
ABSTRACTS
Tsira Barbakadze
Fascinating Function of Language and Fog Semiotics
The metaphore tends to be the most important event in the world cognitive
process. Due to paradigm of new knowledge the methapore is considered as a
humans essential mental mechanism determining the persons relation with reality.
According to this point of view we are concerned about metaphorical
comprehension representative items of natural concepts dealing with language
conscious stuctures in the Georgian poetry discourse.
Fog appears to be one of the most activated semantems among natural
concepts representing certain high grade of metaphorisation in the poetry discourse.
Fog forms very special poetics considering the emotional meanings as well
as metaphorical and symbolical systems in Georgian poetry. While demonstrating
252
Ketevan Bezarashvili
The Concept of Beauty in Byzantine, Old Georgian Aesthetics and
Rustavelis Poem
In Byzantine rhetorical theory many concepts were inherited from their
Classical counterpart. Their interrelation was well studied in scholarly literature.
However, it has been always difficult to identify the new peculiarities of Byzantine
theory of rhetoric for a simple reason: Byzantine theory inherited the concepts of
Hellenistic theories, but expressed the new understanding of these concepts in
traditional terms of the Classical theories of rhetoric (as well as Patristic theology
introduced the new, theological meaning of philosophical terminology adopted
by them from Classical Greek authors).
The study of the problem makes it obvious that the Byzantine rhetorical
theory is not a mere imitation of Classical theories, but develops the new aspects
of the traditional concepts. That is to say, these are the two aspects of the concept
of mimesis (a new, Christian perception along with Classical), also the aspects of
style (new notion of ecclesiastical style), beauty, etc.
Michael Psellos also issued a new concept of theological beauty. This idea is
expressed in Patristic literature, too, and means transcendental beauty. This new
aspect of the concept of beauty was different from the outward, sensible (i.e.
aesthetical) meaning of it used in Classical theories mainly as the beauty of literary
form and art.
In the treatises of Michael Psellos as well as in the colophons of Ephrem
Mtsire the two aspects of the concepts of mimesis, style and beauty differ from
each other and at the same time they co-exist. It is exactly the co-existence of
opposite notions that is called by Michael Psellos combining incompatible things;
this is the main peculiarity of Byzantine aesthetics that makes it different from its
Classical counterpart.
The two aspects of the concept of beauty are also interesting in Rustavelis
poem. The term beauty expresses two types here - natural/material and spiritual/
of heavenly origin. The notions mentioned in introduction of the poem have dual
qualities; for example, the visual beauty of beloved person is material, while the
253
beauty of love as difficult conceptual notion is divine and spiritual. Studying the
divine, theological meaning of Rustavelis some phrases, e.g., contemplation of
beauty/beauty of vision (mentioned in Avtandils testament) makes clear that the
aesthetical thought of Rustaveli has two aspects as well as it is in Byzantine and
Old Georgian counterparts. The concept of beauty (along with other concepts,
which is not possible now to analyze widely and only shortly is mentioned here),
receives new, divine Christian aspect along with traditional, physical understanding.
Regarding these data Rustavelis work is also good expression of Byzantine
thought and based on patristic authors. The attitude of Rustavelis poem with the
peculiarities of Oriental Islamic aesthetics that was so active in the researches of
past period must be studied once again comparing with Byzantine theoretical
ideas. The latter is presented here separately, while comparison of both methods
and studying them together is precious for main conclusions in future.
Mamuka Bichashvili
Author and His Work. Problem of Identity
An article deals with problem of relationship between author and his work.
Semiotics of Roland Barthes interprets this problem as became actual only after
New Time, when in European philosophy conception of subjectivity was
elaborated in detail. Literary criticism of New Time broadly accepted a point of
view under which the understanding of work of art was possible only after high
knowledge of its author, his life and emotions. Barthes conception gives different
approach and insists on full identity of author and his work. The article tries to
show, that something like Barthes just mentioned idea, 17 century Georgian poet
David Guramishvili had in mind in his Davitiany.
Konstantine Bregadze
Philosophy of History in Romanticism in Novalis Hymns to the Night
for the Hermeneutics of Hymn 5
254
255
Nino Daraselia
The Interjection from the Standpoint of Frame Semantics
The paper examines English, Georgian and Russian interjections from the
standpoint of frame semantics. The study has proved that because of its cognitive
and discoursal features the interjection can be considered a linguistic unit which
serves as an ostensive stimulus during a communicative act. It stimulates the
addressees long-term memory activating a certain frame or a set of frames. The
latter form the inferential basis for discourse interpretation and consequently limit
the number of possible interpretations and ease the comprehension process.
Manana Kvachantaridze
The Concept of Two Brothers. Psycho-social Aspects of
Intertextuality
The concept of two brothers traditionally takes the special place in the
common text of culture and is distinguished with the plenty of echoes among the
literary texts. On a Gibbet by Ilia Chavchavadze and A Vindictiveness by
Guram Gegeshidze offer the different solution of humans psycho-social problem.
Ilia emphasizes the social aspect of confrontation between a person and a society,
and Guram Gegeshidze emphasizes the psychological aspect.
Guram Gegeshizde answers the question stated in the final of Ilias story and
indicates that the right solution is in the persons moral choice.
Ada Nemsadze
Symbol of Lemon in Otar Chiladzes Novels
Otar Chiladzes symbolic world is distinguished in the Georgian literature of
XX century. Many things used in his novels can be interpreted symbolically. For
example, deer, coke, snow, lemon, sea, theatre, donkey, forest, etc. And now
lets focus upon the symbol of lemon.
The Novel Everyone Who Finds Me provides for a lemon planted in the
box brought by Babutsa to the Makabels which dies in two weeks. Here the
lemon implies only a positive origin . And its death indicates on incompatibility of
two mutually exclusive origins - the Good and the Evil.
256
His Novel The Iron Theatre provides for a wider symbolic path. Here the
author depicts one of the main characters, Nato, symbolically as a lemon.
This encryption is doubled in March Cock where a lemon is represented
by the Teacher Vanos daughter and as absolute goodness. It does not die in a
negative space, it grows more and more and becomes strong and that is Otar
Chiladzes interpretation of eternity and immortality of the Good.
One of the key problems in Otar Chiladzes artistic system is to find personal,
social and psycho-social identity. The essence of the lemon symbol is in direct
relation therewith. When the lemon dies, there is a crisis of psycho-social identity,
and where the lemon blossoms there we meet identification.
Nana Trapaidze
Poetics of Laughter in Modert Fictional Concept
Considering recent cultural and historical circumstances, classical paradigms
of Georgian literary thinking undergo changes. We face the necessity to read
classical fiction again.. Parody, irony, grotesque, carnival laughter serve as cultural
chain together with being classic, therefore deconstruct it at the same time on the
basis of reading and considering traditions again and again.
257
In the presented essay it is the language itself that works; language about the
language that already took hold of the Built (history, theory and poetics of
architecture).
The thesis introduces metapoetics of architecture - rewriting the history
of architecture where the stylistically and historically difference come close together
thematically (Mass, Wall, Coloumn, Stair, Frame, Blob / surface / veil). The
text includes the manifest (1995) of Poetics of Architecture.
While discussing semiotics of [n/[ni] two fields theorized by Mikheil
Epstein are introduced: 1. semionics - science about the formation of new signs
and 2. semiergon (from Greek: semeion - sign and ergon - work) the practice
of sign production.
The architectural discourse overwhelmed by new signs of advertising and
marketing would be an example of semiergon.
During the recent decades architectural language is transforming radically.
At the same time we can observe the confounding of languages in architecture.
To think - means to re-create the language [Epstein: p. 655].
The presented essay is not only about the creation of language, but also an
example of such practice.
Izabella Petriashvili
Global and Local Codes in Advertising
As is known, advertising forms an essential part of modern culture; it is not
only an important business tool, but a relevant means of communication, a
distinctive type of discourse in the globalized world. However, sometimes
advertisements for products that are used worldwide fail to be efficient; some
advertisement slogans do not travel well. Hence creating a global code for
successful advertisement writing is essential.
How to write an effective advertisement this is one of the main issues the
advertisement writing technique faces in the post-soviet Georgia. The paper
presents a comparative study of Georgian and English advertisements. The data
has been analyzed structurally, semantically and pragmatically. The article deals
with the study of Georgian advertisement catchphrases and slogans, mainly for
pharmaceutical products and bank services, to compare them with existing studies
of English advertisements by different linguists in order to state some common
linguo-pragmatic features which will make it possible to identify global and local
codes in advertising.
258
Gia Jokhadze
The History of the Body: Georgian Version
The history of medicine, perhaps more than that of any other discipline or
skilled occupation, illuminates broad social and cultural patterns of the period.
To a medieval mind, the distinction between natural and supernatural was
not always very clear. This shows in the perception of the causes of ailments, and
the obscure treatments thought to help sick patients. The Catholic Church played
a large role in development as well as management of medieval medicine. It
contained it within bounds of one religion, disallowing most pagan healing practices.
On the basis of the text of the Georgian anonymous historian of 14th century
we try to prove that the situation in Georgia completely corresponds with a situation
of Europe of the same period with medical and the ideological points of view.
Tamar Berekashvili
Essay on Marginality and Ennui
Modern art and peculiarities of its evolution show the relevance of some
concepts, which historically were taken into account insufficiently or were not
considered at all while analysing creative process.
Up-to-date marginality as well as ennui have been considered negative
phenomena, but probably just these items are often the main conditions for creation
of new paradigms in art and philosophy.
259
Mirian Ebanoidze
Exploring Classics in the Age of the Dominance of the Non-Classical
Fucault globally rejects the language of reason, which itself is the language
of order( rationality) and he wrote the archaeology of silence_ ,,words without
language, but Derrira remarks, nothing within this language, and no one, among
those who speak it, can escape the historical quilt . it is historical in a classical
sense_Fucaults verdict unceasingly repeats the crime. Order is denounced within
order. Placing Foucault in Cartesian and Huserlis tradition by Derrida can only
be regarded as an ironical gesture. This kind of placing requires an effort, though
the non-Cartesian one. Considering Foucaults work as classic might be more
firmly grounded. According to Eliot, to be a classic means to create objective
correlative. Visualization, realized alongside with discourse, enables us to refer
to Foucaults classicism in terms of visibility.
When we talk about postmodernism, all books are appropriated to one
model, any text can be reduced to one page and Baudrillard is boring. Foucault
is more labyrinth-like, i. e. classic.
He deviates from classical venues and thats why he is labyrinth-like, on the
contrary, this is classical, but ,, Virgil was not aware of the fact that he was
creating a classic work.
Maturity is a mark of classic, what is reached in Fucaults works.
Tamar Lomidze
Metaphor and Metonymy
The aim of the paper is to determine specific peculiarities of tropes
metaphor and metonymy and, on the other hand, of metaphorical and metonymical
modes of thinking. On the basis of Saussurian dichotomy speech/language
the experience of a new classification of tropes and rethorical figures is realized.
260
Salome Omiadze
The Notion of Concept in Linguoculturology
The understanding of a linguocultural concept (hereafter concept) does
not coincide with the classic definition of a notion, which implies the unity of the
essential features of an object. According to the modern culturological and
linguoculturological approach to the concept, it is primarily regarded as a notion
of spiritual value, which once again proves the regular change of the paradigm of
humanities, when the systemic-structural paradigm is replaced by the
anthropocentric paradigm. The axiological colouring accompanying the concept
leads to experiencing it as well. It is not only interpreted but experienced too
the emotional attitude of sympathy and antipathy is manifested towards it.
A concept may be represented by a number of linguistic synonyms, thematic
fields, proverbs, folkloric and literary plots, etc. In all cases it refers to more than
one lexical unit, the entire lexical-semantic paradigm and not one of the members
of the paradigm.
N.Arutinova offers the linguistic feature of the definition of a concept,
according to which, concepts are notions of the philosophy of life, everyday
analogies of weltanschauung terms, which are consolidated in the vocabulary of
the natural language and provide the stability and continuity of the spiritual culture
of an ethnos.
Of the definitional features of a concept one can mention inner fragmentation,
semiotic compactness, communicational relevance, the quality of being
experienced, etymological memory, abstractiveness, as well as the multilevel
and multilayer character. Some of these features may be facultative. The essential
point is that, conceptual, figurative and value components are identifiable in the
semantics of a concept, which together cover the entire, communicationally
significant intrasystem, pragmatic or etymological information.
Concepts form the conceptosphere - the unity of linguocultural knowledge
and notions, on the basis of which the world outlook of a native speaker of the
language is built. For example, in the conceptosphere of the Georgian Orthodox
consciousness, where the mentality and spiritual experience of our people are
reflected, the following concepts are found: amaoeba (vanity), boroteba
(evil), d a m d a b l e b a (humiliation), z i a r e b a (communion),
Tanalmoba (compassion), sasoeba (hope), miteveba (forgiveness),
cxoneba (salvation), jvarcma (the Crucifixion), etc. each of which
contains a sacral idea.
The richness of concepts shows the richness of the language.
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Mirian Ebanoidze
,,Modern Literature
Literature is a paradoxical phenomenon. The rule of its existence differs
from other things; however, this difference is constantly being rejected by the
history of literature because this difference threatens its very existence. Discourse
is a universal conditions of ordered speech(some argues, that condition of things
and existence). Literature establishes connections with time in a different way;
unlike other objects, it acquires the possibility to exist by means of reading and
interpretation; the status of the object is either too much or too little for it.
According to the historians, it must comply with more demands in the 20th
century: It must become modern. to take care on language and discourse, literature
in 20 th century avoids from phenomena of articulation and expression. Language
refers only to itself. Therefore we have ,,the death of author. Enstead of
representation, mimesis, articulation and symbolization, which makes literature
dependent to the extra circumstances, the literature tries to speak without
interpretations. It is malarmean idealistic literature, to stay on surface, without
seeking of depths, truth and hidden side, but writing is always connected to
power. It seems as isomorphism, which makes writing to take his place among
other social practices. Power is created by writing too.By the point of some
critics, literature makes free from power.
Historians of literature understand modernity/contemporeinity as an escape
from history and transition to eternal now, but this makes the very existence of
literature doubtful as it is written and dead.
Mamuka Bichashvili
History on the Light of Archeology of Science
David Bagrationi. His Language, History and Science
In the article author considers 18-19 century Georgian Prince David
Bagrationis life under his writings, Short Physics and Letters. David Bagrationi
lived long time in st. Petersburg and was known as a follower of Voltair and
atheist. Author does not examine such opinions, as well as questions of
philosophical and religious orientations according to David Bagrationi. He uses
Foucaults Archaeological Method for deeper understanding of Batrationi literary
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heritage. Author takes his writings as the facts of art, that are very important
sources for the view of new epoch profile of Georgia.
Khatuna Tavdgiridze
Mythical Simulations
Beautiful Dragon
Thing which is beautiful in philosophy and aesthetics is the space in myth,but
myth is the space,that is a beautiful dragon ataileater Dragon.
It went through three different roads ,but it remained the same;
1. It carried out the universe origin in the cosmology myth and it made the
precedent of Eschatology as well.this is the way from taileater to womaneater.
2. In social totem myth it married a strange totem -a woman by which it
founded exogamous marriage relationships and the very first society. Finally,
exogamous marriage turned out to be together grazersmythical simulation.
3. Settled down in magic fairy tale it abducted a picture of beauty and
water; afterwards Either he was killed in the fight against the hero or it took off
its snake skin and it showed its beautiful face. At the end of these roads the
dragon made its body circular, put its tail into the mouth and fell asleep. Sleeping
is dragon`s particular position. Sleeping dragon is the face of eternity. The
dragon is a temporary phenomenon of a myth and a fairy tale.