Linguocultural Conditionality of the Use of Euphemisms of the Thematic Group «Death» in Russian and Chinese Proverbs

Li Man' ORCID: 0000-0003-3931-1802 Postgraduate student, Department of General and Russian Linguistics, Peoples' Friendship University of Russia 117198, Russia, Moscow, Miklukho-Maklaya str., 10 liman.publ@yandex.ru Other publications by this author

The problem of using euphemisms of the thematic group "death" in Russian and Chinese paroemias is very relevant. This is primarily due to the need for a more detailed consideration of the factors of the implementation of euphemisms of various thematic groups expressing unique cultural, religious, ethnic, etc. representations of a particular people in the language; as well as the significance of studying the process of euphemization at the linguistic and cultural level and evaluating euphemisms as culturally labeled components ^[1], which reflect norms and values Russia and China. In addition, the comparative analysis of euphemisms included in the composition of the paroemias in Russian and Chinese is actualized due to the importance of identifying the origins of the formation of the axiological structure of the studied linguistic cultures – to establish the connection between the language and culture of both countries as a source of reflection of realities characteristic of modern linguistics ^[2]. Accordingly, in order to create a full-fledged idea of the specifics of including euphemisms in paremias, it is advisable to consider a specific thematic group from the point of view of their (euphemisms) linguistic and cultural conditionality in Russian and Chinese (we are talking about the euphemisms of the thematic group "death", in our opinion, which is the most specific for both one language and another).

In general, the problem of using euphemisms of the thematic group "death" in paroemias is studied by many modern linguists, lexicographers and cultural scientists, in particular, who consider the specifics of the implementation of euphemisms in Russian ^{[1, 3-9]} and Chinese ^[10-12], including in a comparative aspect ^{[2, 13-15]}. So, according to a number of scientists, the concept of euphemisms (from the Greek euph?mismos, prefix eu- [good], -ph?mi- [I say], which in the complex means euph?me?, i.e. I speak politely or euph?m?a [eloquence, good speech, abstinence from obscene words]) should be associated with the ideas of people, which (representations) are tactless, uncultured, incorrect and indelicate in relation to the listener ^{[3, 5, 7]}. L. N. Sahakyan defines euphemisms as a complex of neutral words or phrases that replace inappropriate vocabulary. At the same time, euphemisms indicate not only the communicative level of each individual (object and subject of speech), but also demonstrate the true depth of the language of a particular people, reveal the culture and value orientations of the nation, its formation, attitude to the world ^[8]. As L. P. Krysin notes, euphemisms are linguistic elements that name objects, phenomena or actions indirectly, allegorically, often to soften words or expressions that have often become common (they are used intuitively, unconsciously by the speaker) ^[4]. In turn, Zhang Chan points out that during the consideration of euphemisms it is necessary to take into account three mutually dependent aspects:

- "social (implies the "acceptability" of lexical units and a ban on rude, indecent nominations);

- psychological (respectful attitude to the interlocutor, exclusion of all possible types of insults);

- linguistic (selection of optimal linguistic means with euphony, etc.)" ^{[15, p. 5]}.

In the modern Chinese dictionary "" [Applied Dictionary of Euphemisms], it is indicated that [euphemisms] are expressions used in the process of communication in order to ensure a calm, pleasant and harmonious communication of communicants ^[11]. That is, the use of euphemisms in the language serves as a way to replace rude, inappropriate or obscene vocabulary to commit to it (language) high culture and ethics within the framework of interpersonal, intercultural, interethnic communication. And in this sense, the euphemisms of the thematic group "death", which are included in the composition of Russian and Chinese paroemias, are of great interest, which, in turn, participate in the formation not only of linguistic consciousness and the linguistic picture of the individual's world, but also of the axiological structure of the linguistic cultures studied, largely due to the specifics of the verbalization of ethno-cultural attitudes to a particular reality. ^[16]. It should be taken into account: both Russian and Chinese paroemias have "nominative, communicative and appellative functions, express emotions and modality, informants' references" ^{[14, p. 60]}, therefore, the specific attitude of the linguistic and cultural communities under consideration to the actual phenomenon of reality is clearly and vividly expressed in stable undifferentiated combinations of words.

Euphemisms of the thematic group "death", from the point of view of their linguistic and cultural conditionality (dependence on linguistic and cultural realities), expressing the perceptual and affective properties of representatives of the Russian and Chinese peoples in relation to the phenomenon of death, have no identity in expression in the languages studied ^[13]. All this is explained by the complete/partial dissimilarity of axiology, philosophy, confessional affiliation of ethnic groups (non-identical worldviews of Russia and China). The determinism of the euphemisms of the thematic group "death" is most clearly manifested in Russian and Chinese paroemias associated with religious and philosophical representations of these linguistic cultures.

Thus, the Russian worldview is based on Orthodox teaching, which represents death as a transitional stage to the eternal life of the human soul and eternal life itself. The Bible calls on Christians not to be afraid of the other world, but to lead a righteous earthly life in order to reunite with God after the proper end of worldly suffering. In case of violation of the commandments of God, a person condemns himself to eternal torment after death. There is a clear connection between the concepts of "life" and "death", which are not in opposition and do not illustrate the contrast, but are similar in ideological content: "death is a continuation of life, which is interpreted positively" ^{[14, p. 61]}. In turn, the awareness of the concept of "death" in China is based on three philosophical and religious teachings: Buddhism, Confucianism and Taoism - each of them qualifies death in its own way. The result of the synthesis of these confessions is the comprehension of death in China as an incomprehensible, inevitable – [the inevitability of death] – the final stage of earthly life, after which the human spirit is released from the body ^[12]. Dead people are revered in China, the spirits of the ancestors are asked for help by the living. Nevertheless, death is interpreted negatively by the Chinese, only earthly life is of the highest value, because, compared with death, it is full-fledged: matter and spirit are one.

The unique linguistic and cultural representations of the Russian and Chinese peoples about the world and language led to a "euphemistic and taboo way of using words associated with death" ^{[2, p. 588]}, which, among other things, determined the active formation of the euphemization process in the languages studied. The euphemisms of the thematic group "death" refer to those topics that require delicacy and accuracy, touching which one has to bypass literal definitions ^[9]. In particular, in a number of Russian paroemias, the word death is not used, but, for example, the expression lethal outcome is used ^[17], in Chinese there are paroemias that include similar euphemisms: [go to a better world], [move to another world] instead of the word ? [death]. Also, in Chinese paroemias, euphemisms such as: [return to heaven], [sitting on a crane, traveling to the west] are actively used (in a historical context) ^[13]. The use of all the above-mentioned euphemisms in the language makes it possible to experience less fear of "forbidden, transcendental" phenomena, thus avoiding mistakes and inconveniences in the course of communication. As an example, we can also cite the expression [ [ [this sweater was knitted for me by my mother when she was alive], which is often used in Chinese when one interlocutor wants to inform another that his parents have died. It is believed that such expressions will not cause mental confusion and sadness in the speaker.

Linguistic and cultural features of the use of euphemisms of the thematic group "death" in Russian and Chinese, including define the prototypical understanding of death as a sudden end of life predetermined by birth: to say goodbye to the world, suddenly fall asleep and never wake up again ^[3]; [short life], [suddenly exit the world] ^[18]. At the same time, in Russian linguoculture, the typical representation of the concept of "death" is, as previously noted, Christian (Orthodox): straight to paradise; my age has passed, but God's days have not abated; your soul will be in paradise, remember mine too; do not be afraid of anyone but God alone ^[3]. As can be seen from the examples, the contextual environment of the euphemisms of the thematic group "death" illustrates the juxtaposition and conditionality of the phenomena of a righteous / sinful life, a meeting with God at its end. The imperative to be afraid in the paroemias is used not only in the primary meaning of "fear", but also in the meanings of "respect", "love", which demonstrates the value specificity of the Russian mentality in its conventions: the need for constant control of one's motives by a person because of reverence for God, love for him and the desire to "merge" with him after death.

In Chinese linguoculture, it is not customary to associate the death of a person with the will of God (gods), because the positional separation of the deceased, spirits and gods in the philosophy of Buddhism, Confucianism and Taoism is poorly seen: the souls of the deceased can be considered gods. It is also not typical for the Chinese to have a direct relationship between earthly and afterlife. However, in rare paroemias, such correlation is still observed, but only when "death" is signified as a secondary component of the general meaning in terms of semantic load. As a rule, such constructions on the basis of metaphorical transference express the value orientations of Chinese linguoculture: [to put someone on the eighteenth tier of the underworld] ^[11].

A number of Chinese paroemias, whose value orientations are based on the opposition of life/death, objectifies the idea of heroism and self–sacrifice: ?,, [it is better to be broken with jade than with a whole tile] - about heroic death and shameful life, [to give your life for a noble cause], [[to give your life for the Motherland] ^[18]. A similar value orientation of the euphemisms of the thematic group "death" is also characteristic of Russian paroemias: (to fight) to the last drop of blood; to fall on the battlefield; to give your life for the Motherland; to sacrifice yourself ^[3]. Russians and Chinese attach special value to the deeds (actions) of a person who leaves a mark on him after death: their deeds live for centuries, he is alive, but the deceased is not worth it [ibid.]; [leopard dies – leaves the skin, man – leaves the name]; ? [ [a person falls asleep - his deeds remain] ^[11]. These euphemisms have a positive connotation: at the same time, the syntagmatics of the axiological structure of the paremia illustrates the correlation of euphemism with the concept of "respect".

Euphemisms with a positive value orientation are also presented in Russian paroemias defining the concept of "death" as "a phenomenon of life that equalizes all people" and "a phenomenon necessary for the existence of mankind on earth, for the change of generations" ^{[14, p. 16]}: the tsar and the people – everything will go to the ground; she [death] everyone is equal; everyone should be there; and it will happen that we will not be there. Euphemisms correlating the concepts of "death" and "rest" have a partially positive value orientation: to rest in eternal sleep; it's time for bones to rest; to fall asleep with the last sleep ^[3]. A similar representation of the concept of "death" is also characteristic of Chinese paroemias: [to fall asleep and not wake up]; [to enter the earth and calm down]; [death solves all problems]. In addition, in the Chinese language there are euphemisms expressing ideas about accepting death: [no one will regret if you fall asleep]; [to fall asleep forever without regrets]; [to rest happy] ^[18]. It is noteworthy that in both linguistic cultures, attitudes to death are differentiated by the degree of duration and painfulness of a person's dying: quickly gone; being on the edge of the grave; the hour is near ^[6]; [experiencing agony]; [illness that struck the gut]; ? [ [passing away from illness] ^[11]. In the case of short-lived torments experienced before death by a person, or their absence, a positive value orientation of the "dying process" is observed in Russian and Chinese linguistic cultures. If there is a connection between the concepts of "death" and "disease", the means of expressing the axiological structure of the euphemism of the thematic group "death" are characterized by a negative connotation.

Considering all the above, it is advisable to present aspects of the development of the linguistic and cultural potential of the euphemisms of the thematic group "death" in Russian and Chinese. In particular, a specific feature of the Russian linguoculture is a multi-aspect vision of death: the euphemisms of the thematic group "death" express this phenomenon, potentially endowing it with the highest essential qualities: to rest in God; to give God a soul; to give up the spirit; to depart into eternity. In a rough form, to state the passing of life: to go to the grave / into the coffin; to roll your head; to fall down like a mown down; to order to live for a long time. They are able to express the ironic / joking attitude of informants towards the end of life: to give an oak tree; to play in a box; Kondratiy had enough; to glue flippers; to throw back hooves; to stretch out their legs ^[3]. In Chinese, the linguistic and cultural potential of the euphemisms of this thematic group can also be revealed due to the ironic representation of the concept of "death": [to make ends meet]; [to stretch out your legs]; [alas! ah! oh!] – with the meaning of "stretch your legs" ^[11]. Note that initially these euphemisms did not have an ironic connotation: the appearance of irony in such expressions is due to the linguocultural and linguopragmatic features of the Chinese language ^[10]. However, over time, there was a semantic and stylistic rethinking of these units, and therefore their lexical, emotive and modal meaning began to appear in Chinese paroemias as the equivalent of identical Russian euphemisms.

A number of euphemisms of the thematic group "death" represent this phenomenon not as a part of being, but as a process / result of the end of life, i.e. as the "dying of a person". In this regard, the development of the linguistic and cultural potential of euphemisms may be due to the changing meaning of the predicate to die or its word form in different moods: to find eternal rest; to sink into oblivion; to end one's life; to go to the next world; to lay down the bones ^[3]; [to rest in the main chambers]; [to rest in the women's bedchamber]; [to leave not in vain]; [to be adamant until the very end] ^[18]. The euphemisms of the thematic group "death" have a sufficiently large linguistic and cultural potential, correlated with such linguistic elements as: repose; another world; that light; A noseless one with a scythe; a better world, eternal sleep. The presence of such lexemes as peace, light, the best, eternal, in Russian euphemisms allows us to talk about potentially positive value orientations. Along with them, negative connotations of linguistic elements included in euphemisms are distinguished, but positive signification prevails. In Chinese, the linguistic and cultural potential of the euphemisms of the thematic group "death" is due to the use of the following nominations in the language: ? [end]; [coffin]; [grave], etc. In the overwhelming majority of Chinese euphemisms, the potential of linguistic units is expressed through negative value orientations, which allows us to conclude that a negative attitude to the phenomenon of death dominates. However, it is possible in Chinese linguoculture to use euphemisms in the context of potentially positive value orientations, but they, as a rule, form ideas about the former earthly life of the deceased.

Thus, based on the results of the study, the following conclusions can be drawn: the problem of expressing the linguistic and cultural features of the euphemisms of the thematic group "death" in paroemias is due to a certain complexity of the linguistic phenomenon under consideration. Euphemisms, being linguistic elements that name objects, phenomena or actions indirectly, allegorically, often to soften words or expressions, reveal not only the true depth of a particular language, but also the culture, value orientations of an ethnic group, its formation, attitude to the world. In this sense, Russian and Chinese euphemisms are largely due to the specifics of the verbalization of the ethno-cultural attitude to the phenomenon of "death". We have found that the euphemisms of the thematic group under consideration (from the point of view of their linguistic and cultural conditionality) do not have the same expression in Russian and Chinese, since ethnic groups are characterized by a non-identical worldview: dissimilarity in the field of axiology, philosophy, confessional affiliation. In particular, for a Russian person, the concept of "death", as a rule, lies in the plane of Orthodox teaching (as a transitional stage to the eternal life of the human soul), for a Chinese, this concept is based on the teachings of Buddhism, Confucianism and Taoism, and is defined as an incomprehensible, inevitable, final stage of earthly life, after which the body is released the spirit of man.

Accordingly, the value orientations of the euphemisms of the thematic group "death" in Russian and Chinese paroemias were determined by us through oppositions objectifying ideas about this phenomenon, in particular, positive and negative connotations of euphemisms: within the framework of comprehension of the feat, human actions (leaving a dent about it after death), rest, duration and painfulness of human dying and pr . Aspects of the development of the linguistic and cultural potential of the euphemisms of the thematic group under study are also conditioned by the specifics of the ethno-cultural attitude to this phenomenon: the concept of "death" can potentially be endowed with higher essential qualities, an ironic / joking attitude to the end of life, expressed as a process / result of the end of life, etc. The analysis of linguistic elements correlated with a number of euphemisms of the thematic group "death" allowed us to establish that in the Russian language individual lexemes can potentially express both positive value orientations and negative connotations, but positive signification still prevails. In turn, in the Chinese language, in the overwhelming number of euphemisms, the potential of linguistic units is expressed through negative value orientations, which indicates the dominance of a negative attitude to the phenomenon of death.

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