Galina Dyachenko Biography

If, starting with Plato, Aristotle, Stoics and the classics of linguistics, F. de Saussure, L. Vyssur and N. Khomsky, the word is considered as an independent sign, which in itself and meaning as its own property, then the communicative campaign revealed the non -casualness of the word, the full dependence of its meaning on the communicative procedure of the consciousness of the human personality.

However, at the same time, the recognition of the determining role of a person is necessary to clarify the anthropological foundation of communicative linguistics, since it is obvious that its main provisions and concepts are consequences from a certain idea of ​​a person. And, on the contrary, without an excursion into anthropology, postulates and the theory of the theory of speech activity of a person remain not supported by the methodological foundation.

There is a contradiction between the anthropological cognitive, communicative, pragmatic, discursive positions for the analysis of the facts of speech and their unresolved at the corresponding Lingophilosophical level, which, when analyzing specific facts of language, leads to methodological uncertainty, and objective schemes and conceptual schemes and conceptual schemes and conceptual schemes and conceptual schemes and conceptual schemes and their unrealistic.

Analytical tools if it is impossible to develop new, subject -oriented. Whereas an adequate idea of ​​the nature of the human being, its composition, forces and abilities, on the one hand, really confirms and provides the already achieved positive results of the linguistic communicative theory, and on the other hand, allows you to find a way out of the internal contradictions for it and discover the prospects for its further development.

Curious, but this anthropological trend of modern linguistics is consonant with the teachings of a person primarily of the Orthodox Christian theology. Firstly, the great Cappadocians have already dispersed with the determinism of the ancient understanding of the language-the saints Vasily the Great and Gregory of Nyssa, who taught a person of words and actions, in the fight against the heresy of Eunomy, who believed that the names were invested by God in the objects themselves, and a person is not their creator, but a passive acceptor.

Secondly, Christian anthropology has a pronounced smart character, that is, it represents a detailed and exhaustive description of the human mind, his nature and various states. The ascetic tradition of the Holy Fathers-Translators-such as St. Macarius the Great, St. Isaia Hermit, St. Ephraim Sirin, Avva Dorofei, St. Kassian Roman, St. Maxim the Confessor, St.

John Climacus, St. John Damaskin, St. Simeon New Theologian, St. Grigory Sinait and many. At the same time, the full synthesis of patristic anthropology, taking into account achievements, including modern science, as shown in the dissertation study of Hierodeacon Peter Aleksenko [1], belongs to St. Feofan the recluse. Thus, the anthropological system of St.

Theophanes in full contains that which can form the basis of modern human -oriented linguistics. Among the main provisions of the anthropological system of St. Theophanes for the communicative theory of the word, the following are relevant. Firstly, the trichotomic approach to the description of a person in which the Holy Recluse Cos in detail and consistently developed in detail and consistently developed: 1 The highest side of the soul is the spirit of the mind, reason, 2 mediating the nature of the soul and 3 body.

The abilities and forces of the mind are consciousness, rational-free independence, vitality, conscience and spiritual feelings. To the abilities and forces of the soul of the soul from the side of the soul, adjacent to the mind, belong to reason, feelings and will, and from the side adjacent to the body - observation, imagination and memory; affects and lower wishes. The body’s departments are mainly five, namely: sensory organs, organs of a word, nutrition and sexual departure [2].

Every action is free, originating in consciousness and freedom, therefore, in the spirit, falls into the soul and by its strength - with reason, will and feeling - is prepared for execution and is then fulfilled by the forces of the body in a certain time, place and other external circumstances. The external business is most part without a trace, when it is not repeated, not noticed and not adopted by others.

When this happens, it passes into a constant rule, a temper, custom, like a law ”[3]. It follows that the verbal action is born in consciousness and freedom, passes the rational-sensory-volitional formation in the soul and is directed to production by means of the body. Thus, the communicative action is also trisostal as the trisostal nature of the human nature itself: it has a smart spiritual depth, rational-sensational-volitional formation and the allocation of meanings in realized reality and, finally, bodily expression through the verbal series.

And this verbal sequence of names is just a small peak of a smart iceberg of communication.At the same time, it cannot be said that, having focused on the spiritual-rational-sensory-practical-level of understanding of the conversation, for example, passers-by, you can understand it. Without understanding his smart reason, who says, to whom, what is the relationship between them and what is the situation that they reflected in reality cannot be considered understood.

Secondly, by virtue of the impressive independence and rationality emphasized by the saint-a person is an autocratic principle and a gentleman of his own actions, including verbal ones. Consequently, the verbal action comes from the person himself and from nowhere. It does not exist on its own. In ontological terms, there can be no word as some kind of language as an independent essence, the word ontologically represents only a rational-vibrant-self-human activity of a person, belongs to a person.

Therefore, when we say the “word”, we must certainly understand that it is not by itself, that with the “word” we fall into the sphere of activity of a living person. And if there is no free and independent activity of a particular person - there is no word. The terms word and verbal activity are identical. Thirdly, the saint exhaustively shows how the state of the highest ability of cognition-the spirit, this visual power of invisible things-determines the direction of the entire rational-sensory-practical activity of a person.

If the spirit is in force, he knows and consists in communicating with the spiritual world, rules the lower nature of the soul and body, is clean from vices and is aimed at selfless service to God and the neighbor, then the power of the soul in his subordination reflect and comprehend reality truly and in accordance with the real state of things. If, soon, a person is inattentive to the most important truths, does not try to clarify them and find out and devoted to vicious passions, he has no reasonable conduct, although he imagines to have it.

In other words, his spirit is enslaved by the lower nature of the soul and body, which is then controlled not by self -confirmation, in which the very nature of the spirit is, but of pride. With this arrangement of a person, his reason, feelings and will dissect reality into meanings distorted and represent things in the not in the light in the light in which they really are.

With damaged pride, each of us is born with the mind. From a pride dominant in a person, damage to all his soul has already been damaged. First of all, the “spiritual world and its things as a cloud and fog are hidden; He does not believe them a little or does not think about them; The rational knowledge is addressed to him only to the apparent, real, tangible; The secret in things is not seen; The reasons are known only by the nearest, cash; The intentions of the Providence elude attention because all its knowledge is superficial: in the composition, it is incomplete, in a general spirit, it is perverted by some unlawful mood of the mental ”[4].

The selfish feelings prevail over his feelings, which are also burdened with various addictions and passions, not a minute passes without complacency or, on the contrary, annoyance on himself and so on. The active forces of aspirations and wishes are distorted by the thirst for elevation, that is, pride, selfishness, or love, and a thirst for all kinds of pleasures and pleasures.

These three thin inclinations of the will - fame, serenity and sweet -loving - the essence of the closest creatures of pride. Of these, everything else is the moral evil. But among their creatures, there are also the most boss, as if the necessary and always satellites of these three. Thus, pride as the radical arrangement of the human soul makes him act in quality and imprints his spirit on everything, a person directs everything that is found and everything that issomed.

When the self and repentance of repentance are crushed by the self and man, rejected by himself and the entire TVar, he is attached to God and decide to stand in virtue to the position of the abdomen, then, after accepting the grace of God in the sacrament of Baptism, he is returned primarily to the clarity of the mind in understanding the things of the invisible things, which he now contents clearly, vividly, undoubtedly, truly.

Now the mind gains power to lead and replenish the lack of reason: the contemplation of their enduring significance is added to the knowledge of the actual system of things. In the very reason, “Grace, having come, does not bring a lot of information with him, but he taught a person to attention and as if obliges an accurate consideration of things; It does not interpret the laws of thinking, but pours love for truth, which does not allow to evade the paths of the right and rely on abstractness, therefore, supplies it to the true middle of the middle and claims in it, which he himself cannot do in any way ”[6].

A person is filled with a thirst for truth; From the bonds of selfishness, good and sympathetic feelings are released in it, the taste for spiritual, moral and saint is restored.The locations of his will become love for God and neighbor, impassivity, when things are considered alien, third -party, not occupying souls and not tied to themselves. Instead of pride in selfless humility, combined with a sense of poverty and weakness.

Instead of selfishness, he has disinterestedness and inconsistency. Instead of lusts and pleasures - abstinence. He is characterized by continuous vigilance and sobering in good, so as not to miss the inattention of what is unkind. The direction of the activity of a selfless person is a godly affair. Thus, the words and actions of a person show the very spiritual and moral arrangement of his soul.

The substantial aspect of knowledge of being can be structured by a person differently, depending on the virtuous or passionate arrangement of his cognitive, feeling and desirable abilities. The passions of pride, vanity, despondency, sorrows, anger, abruptness, fornication, fornication and gluttony are the passions of the unclean mind. On the contrary, the pure mind “divides” the meanings of the existing in accordance with the virtuous directions of love, humility, soberness, crushing, meekness, non -possession, chastity and abstinence.

The word “has the unelinguicical prospects of philosophical, theological, psychological understanding, while remaining the main necessary reason for the verbal - linguistic - material” [7], that is, the main material witness for us about intangible. These “non -linguistic prospects” consists in the fact that the word is a phenomenon outside either a pure mind, or virtues, or a sly mind, or passions.

It is these spiritual characteristics that are the predominant discursive parameters of communicative action. It is known that at present, a working group has been created in the department of general psycholinguistics of the IIAZ RAS to develop a communicative model of the verbal process [8]. At the same time, it seems fruitful to offer scientists to the linguists anthropological achievements of St.

Theophanes of the recluse with their application to the verbal activity of man. There is every reason to believe that the anthropological synthesis of the saint will help to deepen and adjust the developed linguistic -comprehensive model. Interpretation of St. Theophanes of the recluse of anthropology St. The drawing of Christian moralizing. The path to salvation.

A brief outline of asceticism. Greek -speaking biblical texts in subject and discursive description models. Scientific adviser: d.