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Following the Path of Development of Serbian Dialectal Lexemes: names for Stone in the Vasojevićs’ Subdialect
No full textУ раду се са етимолошког и ареалнолингвистичког аспекта анализирају одабрани називи за камен ексцерпирани из Речника Васојевића Раде Стијовић. Циљ рада јесте да се осветли примарна мотивација неких деетимологизованих назива, укаже на важност ове грађе за етимологизацију сродних лексема, те, на основу спроведене анализе, издвоје основни номинациони модели. У раду се упућује и на разнородност лексичких слојева овог говора (приметну и у домену ове релативно мале лексичкосемантичке групе), као и на то како екстралингвистички контекст (животни крајолик и свакодневни битак његових житеља) утиче на потребу за посебним именовањем различитих врста камена.This research study deals with: 1) the motivational diversity of the name for
stone in the Vasojevićs’ subdialect, and the impact of non-linguistic context on
the Vasojevićs’ need for special appellations for different types of stone, and 2)
the diversity of origin of this lexical-semantic group, as well as the Vasojevićs’
lexicon in general, and the ways of its formation (lexical inheritance, substrate
influence, lexical permeations through contact, innovative lexical layers). By
analyzing individual lexemes, we have once again confirmed the importance
of dialectal lexemes in historically oriented lexicological research and the
unavoidable role of this source both in the revision or strengthening of some
existing etymological interpretations, and in the research of areal-typological
and ethnolinguistic orientation
Rudolf Steiner, a prophet or a charlatan? Influence of theosophical-anthroposophical thought on contemporaries
No full textThe paper seeks to critically present the eccentric philosopher Rudolf Steiner and to point out his influence on famous contemporaries such as Albert Schweitzer, Christian Morgenstern, Hermann Hesse and Franz Kafka. Unlike the ruling positivist approach and scientific rationalism, which he believed could only reach the apparent form of things, this Austrian thinker created his own system, based on a synthesis of Western philosophy of idealism, Christianity and Hindu teachings with Gnosticism, which he called anthroposophy. Above all, he wanted to point out the possibility of overcoming the limits of empirical knowledge and encourage contemporaries to use their latent potentials on the path of spiritual cognition. With this teaching, he managed to attract many supporters, at least for a while, especially those in search of a deeper understanding of reality and prone to self-analysis. Steiner claimed that he had first supernatural experiences and unusual cognitions early on, and as a result of these he became aware of the existence of two parallel worlds: an external, material one, accessible to the senses and known to all, and another, otherworldly and spiritual, which was equally real for him. Misunderstood by those around him and declared an odd character, he withdrew and devoted himself to science. During his schooling, the young Steiner discovered his fascination with geometry, claiming later that the laws of geometry were the ones that gave him confirmation of the existence of a parallel world, inaccessible to sensory perception. A few years later he read Kant's The Critique of Pure Reason with the same zeal, not realizing that the study of this philosopher would influence his professional path. Kant's philosophy posed a new challenge; although Steiner found in it an inexhaustible source of inspiration, he rejected Kant's understanding of the possibilities of reason and limits of knowledge, which he sought to expand in a Faustian manner throughout his life. Guided by this idea of expansion, he believed that it was first of all necessary to introduce reforms in schooling, and therefore advocated an education system that would perceive learning as a continuous process, one that would encourage students to independently discover the world around them, but also themselves as people. He believed that this combination of pedagogy and ethics took into account all aspects of importance for individual development (physical, emotional, intellectual and social) and contributed to the education of the individual into a free and morally responsible person. Steiner first applied his concept in the school he personally founded in Stuttgart in 1919, and it is now successfully applied in many Waldorf schools around the world. After finishing high school, Steiner himself continued his education in Vienna, where, following his father's wish, he enrolled at the Technical Faculty. During his studies, he became acquainted for the first time with the character and work of Johann Wolfgang von Goethe, who, along with Kant, had a crucial influence on the formation of his attitudes. Although Goethe was primarily known as a classic writer of German literature, Steiner's attention was captured by his research in the field of natural sciences. He was especially intrigued by Goethe's specific approach to the phenomena of nature, with which, as he claimed, he wanted to discover and realize the true essence of the phenomena. From 1890, Steiner collected material for a critical edition of Goethe's collected works in the field of natural sciences. In 1892, he defended his dissertation titled Truth and Science in Rostock, and the following year he published The Philosophy of Freedom, which gradually led to a change in his attitudes. The year 1900 marked a turning point in Steiner's life. After moving to Berlin, he accepted various jobs: he worked as an editor of the literary magazine Magazin fur Literatur, a theater critic and playwright, while at the same time giving numerous lectures, including a presentation at the Association of German Theosophists in memory of the recently deceased Friedrich Nietzsche. Steiner, who had earlier on had the opportunity to meet Nietzsche personally, had already published a work dedicated to the famous philosopher, titled Friedrich Nietzsche, a Fighter Against His Time (1895), in which he primarily welcomed Nietzche's idea of the Ubermensch, a sovereign, highly moral individual free from all dogmas, one that is capable of using their spiritual potentials. Relying on Nietzsche's ethical idealism, Christian and Eastern mysticism and Plato's ethics based on the principles of mathematics, which, as Newton claimed, enable the discovery of higher concepts and truths about the divine nature of the world, Steiner defined the postulates of his controversial anthroposophy in 1913, to his mind the only "science" that enabled man to use his mind independently of sensory impressions and provided him with a basis for the cognition of pure ideas. Convinced that, owing to a solid theoretical background derived from natural sciences and a precise methodology, he had managed to separate his teaching from the esoteric and elevate it to a higher, scientific level, Steiner claimed that anthroposophy achieved a synthesis of science and spirituality, one capable of providing answers to the essential questions of nature and human existence. Tempting ideas like these, as well as his charismatic appearance, irresistibly attracted a wide circle of admirers, and Steiner's popularity grew from year to year. There never seemed to be enough tickets for his lectures, and he held over 6000 of them. Among the listeners were primarily members of the upper classes, merchants, bankers, prominent ladies from high society, but also numerous intellectuals such as Albert Schweitzer and prominent writers such as Christian Morgenstern, Hermann Hesse and Franz Kafka. The friendship of Albert Schweitzer and Rudolf Steiner is evidenced by the records of the famous Nobel laureate, but also by the testimonies of their mutual friends and acquaintances. From the first meeting at the conference of the Theosophical Society in Strasbourg in 1902, the two remained in constant contact until Steiner's death. Although they did not advocate the same ideas, they shared the belief that the basic unrecognized problem of their time was the decline of spirituality in culture. After exchanging opinions, they realized that they had both taken on a lifelong mission of working for the emergence and development of a true culture enlivened by the ideal of encouraging people to become truly thinking beings. They parted with this consciousness of belonging together without arranging for another meeting. But the consciousness of togetherness remained in place for the rest of their lives (Vogele 114). A sincere friendship connected the poet Christian Morgenstern and Steiner. Although they had been moving in the same circles from 1897, when Steiner took over the editorship of the magazine Magazin fur Literatur, the philosopher and the poet did not meet in person until 1909. Ever since attending Steiner's lectures in Berlin for the first time, Morgenstern recognized his own aspirations in Steiner's teachings and approached the study of theosophy with critical skepticism (which Steiner himself advocated). Delighted with his character and work, he dedicated several poems written at that time to the Austrian philosopher. Morgenstern also expressed his deep affection for Steiner in a letter dated April 6, 1909, asking him to become a member of the Theosophical Society. Steiner later referred to this "kind and modest letter" in his speech on April 10, 1914, ten days after the poet's death, thus paying tribute to a deceased friend. After Steiner's telegraphic confirmation, Morgenstern joined him in Koblenz and followed him all over Germany in the following months. In May of the same year, he attended the meetings of the Theosophical Society and met its prominent members, and from May 31 to June 14 of the same year he participated in the Theosophical Congress in Budapest. Numerous letters to friends testify to his enthusiasm for theosophy, in which he declared this teaching to be a "grandiose world" which he would like to introduce to his loved ones (Morgenstern 300-305). The relationship between Morgenstern and Steiner deepened in the following months and over time grew into a sincere friendship. Morgenstern's enthusiasm did not abate, so he wrote the draft for a letter to the Nobel Committee to suggest Steiner as a potential candidate for the prestigious award, believing that he deserved it "as a scientist, poet and freedom fighter" (Steiner 1931:18). Although Morgenstern's health deteriorated significantly in the course of 1913, he remained in close contact with his friend Steiner until his death on March 31, 1914. As a sign of deep devotion, his urn was turned over to Steiner, and the two close friends were buried next to each other in the park of the Goetheanum anthroposophical center in Dornach, Switzerland. Hermann Hesse's attitude towards the Austrian philosopher and his teachings is evidenced, among other things, by his letters to the psychoanalyst and later close friend Dr. Josef Bernhard Lang, who himself knew Steiner personally. Hesse, who was familiar with Eastern philosophy and esotericism, primarily perceived Steiner as an educator and spiritual teacher with whose views he immediately identified. In a letter dated January 21, 1918, he claims: "Much about him coincides very closely with the ideas about the soul and personality that I have been developing in recent years" (Vogele 72). However, the initial enthusiasm faded with time, but despite persistent denials of the influence of anthroposophy and growing criticism of Steiner, whom he resented for his excessive ambition, fanaticism and building of a cult of personality, Hesse maintained his ties with anthroposophical circles for many years, justifying this by the existence of good friends within them. Although he denied the influence of anthroposophy on his own work, it seems that Hesse indirectly paid tribute to Steiner and many years later in his last novel The Glass Bead Game, on which he began to work in 1932. In the fictional country of Castalia, a pedagogical province, where the intellectual elite lives far away from everyday life, the glass bead game is taught, a metaphorical representation of the universal fusion of science and art, in which all human knowledge and creativity are sublimated. In the search of deeper knowledge, the main protagonist Josef Knecht opposes the previous materialist doctrinal teachings, convinced that the deepest knowledge is embodied in the glass bead game, which forms the basis of man's divine nature and true spirituality. Although the introductory pages of Hesse's work refer to Nicholas of Cusa (1401-1464), he claims that his "enjoyment of applying the figures and axioms of Euclid's geometry to theological-philosophical notions as allegories [...] points to our play of glass beads" (Hesse 12), there is a noticeable connection with Steiner's anthroposophical teaching, for which he himself claimed that its foundations were based on the laws of geometry. In other works as well, such as Siddhartha and Narcissus and Chrysostom, Hesse, like Steiner, describes a man in constant search of truth, while in the early novel Beneath the Wheel he presents the tragic fate of an individual exposed before due time to excessive expectations and pressures of intellectual maturation, due to which he starts to doubt the ideals imposed upon him. Describing the suffering of the gifted Hans Giebenrath, Hesse strongly condemns the education system which was in place at the time, and which focused exclusively on the accumulation of knowledge, neglecting the personality and individual development of the individual. The criticism presented in this early work is in complete harmony with Steiner's concept of Waldorf pedagogy. How Hesse's contemporary Franz Kafka became acquainted with Rudolf Steiner's teachings has not been clarified to this day. It is very likely that his close friends Max Brod (1884-1968) and Felix Weltsch (1884-1964), who showed an interest in spirituality and occult teachings, drew his attention to this thinker. In addition to possessing three of Steiner's works, Kafka also attended his lectures in Prague in 1911, after which he asked to meet Steiner in person (cf. Kafka 1984 47). At a meeting held at the Victoria Hotel in Prague, the young writer confided his intimate thoughts and doubts to Steiner, about which he wrote exhaustively in a diary entry dated March 28, 1911. Torn between a job in an insurance company that he had accepted for financial reasons at his father's request and a desire to devote himself exclusively to writing, the 28-year-old Kafka hoped that Theosophy would provide him with answers to life's dilemmas and give him the necessary impetus to oppose his family and finally opt to become a literary author. At the same time, he was afraid that literature would bring additional unrest and insecurity into his life, so he expected Steiner to encourage him and disperse the fear. Steiner nevertheless remained reserved, after having listened to Kafka carefully, denying him the answer he had been hoping for and leaving it to him to make his own decision regarding Theosophy (Kafka 1984 50-51). Aware of his character and state of mind, of being torn and indecisive, but also of those special moments of creative enthusiasm, Kafka had been hoping that Steiner's teaching would serve him not only as an alternative way of solving life's dilemmas and establishing mental balance, but also as a source of inspiration. It also follows from the same diary entry that Kafka had more likely realized the connection between anthroposophy and art earlier, from Steiner's works (Kafka 1984 50). Steiner argued that "clairvoyance", by which he meant a state of expanded perception, combined within itself imagination, inspiration and intuition and was therefore closely related not only to the hidden aspects of human existence, but also to artistic creation and aesthetic experience. According to Steiner, the real source which the artist draws upon while creating is the same one from which a man of expanded consciousness, an observer of spiritual worlds, extracts his experiences. As the issue at hand is a supersensible sphere hidden below the threshold of consciousness, he believed that theosophy and anthroposophy explained the ways of its cognition and the ways of its sanctification (Steiner, 1918 5). It is very likely that Kafka did not delve deeper into the study of theosophy. However, some later diary entries indicate the possibility of him not having completely given it up in the years that followed. Kafka was confronted with anthroposophy once again in the last days of his life. When he became seriously ill with tuberculosis in the spring of 1924 and was staying in a sanatorium near Vienna accompanied by Dora Diamant, he personally insisted that the twenty-seven-year-old physician and anthroposopher Norbert Glas (1897-1986) join the team of physicians that were taking care of him. In his last letter to his parents, Kafka described Glas as a doctor who came to see him three times a week and a man in whom he placed unlimited trust (Cermak; Svatos 80-83). However, his health had deteriorated so much that neither this new hope nor a change in therapy could be of to help him. He died on June 3, 1924. Adored and disputed at the same time, the controversial Rudolf Steiner was certainly one of the more intriguing personalities of his time, and his teachings irresistibly attracted many contemporaries. Why they stopped following him after a while or even openly criticized him remains unclear. It can be assumed that they were primarily repelled by his overly eccentric appearance, as evidenced by Kafka's diary entry, as well as certain statements made by Hermann Hesse. However, no matter how much they publicly spoke out against him, it seems that they still adhered to certain views of his and never completely renounced his teachings. Although many friends warned him that his reputation would be compromised by his acceptance of theosophy, which itself was discredited due to its closeness to Eastern scholasticism, occultism and spiritism, Steiner did not want to deviate from his views, but in time increasingly insisted on the otherworldly. Despite all this, Steiner's influence on his contemporaries as well as on later generations is by no means negligible and seems to be insufficiently researched even today
Паронимија у настави српског језика
No full textОд свих парадигматских лексичких односа, о паронимији је до сада у нашој науци о језику најмање писано, а може се рећи да ништа боље стање није ни у светској лингвистици (са изузетком Русије). Могли бисмо слободно рећи да чак ни нема јединствене дефиниције овог парадигматског односа, па није ни чудо што је паронимија до сада остајала ван наставних програма. Будући да су се ствари у вези са тим промениле, важно је да се наставници и професори упознају са досадашњим истраживањима паронима, усвоје ону дефиницију која је најзаступљенија у славистици и сагледају место паронимије у односу на друге парадигматске лексичке односе (синонимију, антонимију, хомонимију). Фокус рада јесте на прототипичним примерима паронима и моделима задатака за вежбање овог парадигматског лексичког односа
Uloga esej-testa u sticanju veštine čitanja i razumevanja pročitanog
No full textU ovom radu se razmatra uloga esej-testa u sticanju veštine čitanja i razumevanja pročitanog, u savremenoj nastavi Srpskog jezika i književnosti. Ističe se značaj korišćenja esej-testa za dobijanje povratne informacije o razumevanju pročitanog dela u redovnoj nastavi, prilikom polaganja završnog ispita i u testu znanja orijentisanom na kriterijum. Prilikom oblikovanja zadataka uzimaju se u obzir dva ključna domena: narativni tekst, kojim se ističe njegova struktura, narativna perspektiva i motivacija likova u funkciji umetničke aktuelizacije, i kognitivni pristup čitanju, prema konstruktivno-integracionom modelu Voltera Kinča (Kintsch, 1988), značajan za prikazivanje konstrukta čitanja, kao i za razumevanje kognitivne složenosti zadataka. Svrha ispitivanja učenika putem esej-testa stiče se u potrebi za procenjivanjem razvoja čitalačke pismenosti učenika starijih razreda osnovne škole.The paper explores the role of the essay-test in acquiring reading and reading comprehension skills in the modern-day teaching of Serbian Language and Literature. The authors emphasize the importance of using essay-tests for obtaining the feedback on the reading comprehension level of the texts covered in regular classes, at final exams, and on the criteria-oriented knowledge tests. Two key domains are taken into consideration when designing the tasks: the narrative text, emhasizing its structure, narrative perspective, and the motivation of the characters in the function of artistic articulation; the cognitive approach to reading according to the constructive-integrative model of Walter Kintsch (Kintsch, 1988), relevant for presenting the reading construct and understanding the cognitive complexity of the tasks. The purpose of testing students using essay-tests derives from the need to assess the development of reading literacy among the students of the higher grades of elemen-tary school
Refleksivni dijalog s tekstom: tumačenje lirike nakon (post)strukturalizma
No full textPristupajući problemu interpretacije lirike i njenog značaja za savremenu nauku o književnosti, autor ovog rada polazi od elaboracije pojmova čitanja, razumevanja i tumačenja književnosti. Posebna pažnja pri tome je poklonjena glavnim predstavnicima i stanovištima produkcijsko-konstrukcijske i recepcijsko-lektorske teorijske paradigme (R. Jakobson, M. Rifater, T. S. Eliot, H. Blum, H. R. Jaus, Ž. Derida, P. De Man, S. Fiš).
Obrazlažući vlastiti pristup, autor se priklanja savremenoj dijaloškoj teoriji (M. Bahtin, P. Zima), zastupajući koncept “refleksivnog identiteta čitanja” i predlažući pojmove interpretativnog fokusa i lirske dominante kao teorijsko-metodološke konstrukte na kojima je moguće zasnovati tumačenje lirskog pesničkog teksta nakon (post)strukturalističkog iskustva.
Kao eksplikativni primeri ovakvog razumevanja interpretacije uzete su
dve značajne pesme hrvatskog modernizma – “Svakidašnja jadikovka”
Tina Ujevića i “Mrtvac” Vladimira Vidrića.Starting from theoretical concepts of reading and understanding of literature, this paper deals with actual problems of interpretation of poetry after structuralism and poststructuralism. After brief insight into the phenomenological theory and practice (H. G. Gadamer, W. Kayser, E. Steiger) as the key impulse to modern interpretation approach, first part of the paper consists of a historical survey of production-construction and reception-lecturer paradigms and their main representatives (R. Jakobson, M. Riffaterre, T. S. Eliot, H. Bloom, H. R. Jauss, J. Derrida, P. De Man, S. Fisch). The paper proposes dialogical theory (M. Bakhtin, P. Zima) and reflexive identity of reading/interpretation (T. Brajović) as suitable critical concepts for a contemporary approach to interpreting poetry. Accordingly, theoretical constructs of the lyrical dominant and interpretative focus are suggested as the methodological tools, which are, then, applied to the interpretation of two canonical modern Croatian poems – “Svakidašnja jadikovka”/“Everyday Lament” by Tin Ujević, and “Mrtvac”/“The Dead Man” by Vladimir Vidrić
Evaluative statements and contradiction in conversational discourse - the analysis of a tv show
No full textThis research paper is aimed at the analysis of evaluative statements in spoken discourse. The statements are analysed through the prism of appraisal theory, i.e. from the perspective of three basic domains of semantic evaluation which are: Engagement, statements and gradations (Martin & White, 2005). The building blocks for this research are based on the thirty-minute interview from a TV show emitted on NOVA S television broadcast in 2020. This interview is also transcribed and the evaluative statements are annotated. Some evaluative meanings can be identified with the assistance of lexical elements. For example, for a chair we could state that it is comfortable. Nevertheless, what is axiomatic for the evaluative meanings is the fact that the evaluations can manifest in various structural elements. However, having in mind that there are no structural elements reserved for evaluations only, the evaluations themselves are in some peculiar sense a parasite (Thompson 1997, p. 83). Therewithal, it is not often that the evaluations are not manifested in text, or language, but are anticipated from the context either linguistical or non-linguistical (cf. e.g. Hunston, 2004). Through the analysis of the given spoken corpus, we have found that some engagement categories are intertwined and it could not be claimed with certainty which is the dominant one. In addition, with respect to linguistic means for achieving evaluation, one has to have in mind their ambiguity and other roles within discourse, so that the analysis would be satisfactory. Moreover, nonlinguistic means could as well have a primary role in evaluation expression. Therefore, mutual background knowledge is necessary in order for the statement to be properly interpreted. Contradictory statements observed through the standpoint of the theory of politeness (cf. Brown and Levinson, 1978) and cognitive dissonance (cf. Festinger, 1957), attracted our attention especially owing to the fact that the contradiction arises from the evaluations themselves. After the analysis of the evaluative statements had been carried out, it was found that the contradiction in this conversation appeared for the sake of saving face. By the same token, contradiction was used in order to achieve a humorous effect as well. Therefore, the effects of contradictory evaluative statements can be intertwined
Epistemic modality, evidentiality and (inter)subjectivity: a changing paradigm?
No full textThe paper is a reflection on the debate concerning the relation between (epistemic) modality and evidentiality. It cuts across different views and approaches to epistemic modality and evidentiality, bringing in, as a differentiating agent, the criterion of (inter)subjectivity. Starting from Lyons' (1977) and Palmer's (1986, 2001) concept of subjectivity as "the locutionary agent's expression of himself and his own attitudes and beliefs" that is inherent in epistemic modality, the paper looks into Traugott's use of the term (Traugott 1989, 2001) that understands and sees subjectivity as the way in which a speaker's psychological or emotional perspective is incorporated into the description of a situation or event, and moves on to Nuyts (2001a, 2001b) for whom (inter)subjectivity indicates that the speaker has access to the situation-relevant evidence. The difference in approaches to the notion of subjectivity is inextricably related to the changed views on the status of evidentiality within (or, rather without) epistemic modality
Formal markers of comparative idioms in middle high german
No full textThis paper deals with identifying relevant formal (structural) markers of comparative idioms in Middle High German. From the analysis of examples, it can be concluded that most of these idioms have a bicentric structure. The typical forms of bicentric comparative idioms in Middle High German are infinitival and adjectival phrases, and rarely even nominal and adver-bial phrases. Monocentric comparative idioms in Middle High German are always subordinate clauses with subjunctive elements als and sam. In terms of comparative particles, the whole subclass is conservative. Comparative idioms in Middle High German do not show reduplication of the equative particles – the most important distinctive feature in contrast to free comparison. The nominal phrase within the secundum comparationis shows innovations of the Middle High German language: determinators and adjectival attributes are consequently in the left field. A smaller number of comparative idioms in Middle High German have the inversion of the primum and secundum comparationis, and show alliteration and homeo-teleuton as well
RICONOSCERSI NELLA SCRITTURA: IMPLICAZIONI INTERTESTUALI E METATESTUALI NEI ROMANZI LJUDI GOVORE DI RASTKO PETROVIĆ E CONVERSAZIONE IN SICILIA DI ELIO VITTORINI
No full textIn un approccio comparatistico, con gli strumenti analitici della semiotica
interpretativa e della narratologia, si prendono in esame i punti in comune di due
testi modernisti appartenenti rispettivamente alla letteratura serba e a quella italiana:
Ljudi govore (1931) di Rastko Petrović e Conversazione in Sicilia di Elio Vittorini
(1939). Si focalizzano procedimenti e implicazioni intertestuali e metatestuali delle
due opere che ne confermano l’appartenenza alle poetiche del modernismo.Analizirana dela srpskog i italijanskog pisca ukazuju na snažno zanimanje za modernističke teme koje svojim postupcima razvijaju. U pitanju su
teme varljivosti percepcije, opisa prizora uslovljenih pogledom posmatrača,
modela doživljenog vremena i pamćenja, relativizma i zanimanja za koncept četvrte dimenzije. U skladu sa pomenutim modernističkim interesovanjima,
percepcija prizora u pomenutim tekstovima tiče se veoma često prepoznavanja u pamćenju, a prostorno-vremenske granice pokazuju se kao nedovoljne
ili iluzorne. Put u četvrtu dimenziju, kao jedan od motiva Vitorinijevog dela,
koji je, međutim, možda implicitno još napregnutije prisutan u Petrovićevom
tekstu u pojedinim trenucima, kao vrsta trenutnog putovanja ili sanjarenja,
može se, kako pokazujemo, tumačiti kao figura čitanja. Reči sedimentuju
iskustvo putovanja u četvrtu dimenziju kao doživljaj trenutka na integrisaniji
način – kao prilike za epifanije. Granice reči snažno se osećaju u ovim modernističkim tekstovima, ali se takođe doživljavaju i predstavljaju kao stalno
novo stvaranje i rađanje u fikcionalnim svetovima, tokom čitanja. Otuda
razmatranje intertekstualnih i metatekstualnih implikacija pomenutih dela
postaje važna tekstualna strategija koja ih oštro odvaja od putopisnog žanra,
upisujući ih u modernističku poetiku. Zaključujemo, nakon pokazanih
mogućnosti tipoloških analiza dva teksta, ukazujući na moguća dalja relevantna istraživanja – autori su bez sumnje važne figure, u prvom redu u
okviru sopstvene kulture, a proživeli su različite sudbine u intelektualnom i
kreativnom smislu. Obojica ukazuju na važna čvorišta uloge pisca i intelektualca u jugoslovenskoj/srpskoj, kao i u italijanskoj kulturi. Verujemo da će
za buduće proučavanje srpskog i italijanskog društva, kulture i književnosti
biti važno naučno proučiti i pratiti autorski, biografski, kreativni i kulturni
razvoj ovih pisaca, koji bi mogli da se pokažu kao paradigmatični, a svakako
indikativni kao studije slučaja figure intelektualca i uloge pisca i značaja
njihovog rada za kulturu druge polovine dvadesetog veka
Фразеологизми с бројем dy/два у савременом албанском и српском језику
No full textПутем морфолошко-семантичког контрастирања анализирају се међусобни односи између фразеологизама с нумеричким конституентом dy/два у два савремена балканска језика, албанском и српском, који могу бити како полазни тако и циљни језици. Истовремено се врши њихова класификација у одговарајуће групе фразеолошких јединица заснована на степену формално-структуралне и семантичке подударности. Корпус истраживања ограничен је на указани основни број, с обзиром да нам је главна тежња да покажемо колико се ова два језика испољавају као јединствени у погледу исказивања семантичког опсега којe овакве
фразеолошке конструкције са маркираним нумеричким конституентом носе и поседују. Наша пажња је усмерена и на семантичке (метафоричке) концепте које забележени фразеологизми и паремије носе чиме настојимо да дамо допринос у проучавању овог и даље недовољно истраженог дела балканске фразеологиј