Тело духовно – концепт (Словенске) душе (II)
The Spiritual Body – Concept of the (Slavic) Soul (II)
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у раду се испитује концепт душе у словенској и
српској култури у контексту општих представа о души
и долази до закључка да дуалистичка концептуална
категоризација тело–душа није постојала у
словенској и српској паганској слици света, већ је
настала као плод примања хришћанства, док је за
старији, пагански слој била важнија идејавегетативне
и емотивне душе, тесно повезане са телом, и идеја
слободне душе – човековог двојника, која ипак
подразумева одређену, иако нематеријалну и не
увек видљиву телесност (тело духовно).
This work analyses the concept of the soul in the
Slavic and the Serbian cultures in the context of general
views on soul and concludes that the dual conception
body-soul did not exist in the pagan Slavic world picture.
It was developed in Slavic and Serbian culture along
with the acceptance of Christianity, while the earlier,
pagan culture held in a higher esteem the notion of
the vegetative and emotive soul, closely related to the
body and the idea of free soul – man’s double, who,
nevertheless, implies a certain, although immaterial and
not always apparent embodiment (“spiritual body” – ‘telo duhovno’). The iconicity
of the lexeme ‘duša’ rests upon the opposition visible-invisible, which is reserved for
the vegetative or organic soul, while the free soul depends on the opposition material-
immaterial. The difference in the iconicity of the lexemes ‘duša’ (“soul”) and ‘duh’
(“spirit”) – although both stand in an etymological relation to ‘dah’ (“breath”), ‘disati’
(“to ...breath”), ‘duvati’ (“to blow”) – lies in the fact that ‘duh’ is conceptualized as a
divine breath, ‘sila duhovna’ (“a divine force”), which can be individuated in part, but
which maintains the characteristics of its divine or demonic origin and is related to
the intellect and the will, elements of air and fire, while the ‘duša’ is individuated and
linked to “lower” levels of human being – bodily functions and sensitivity related to
the element of water.
Keywords:
концепт душе / лексичка иконичност / словенска култура / српски језик / concept of the soul / lexical iconicity / Slavic culture / ‘duša'Source:
Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA, 2014, 62, 1, 131-146Publisher:
- Београд : Етнографски институт САНУ / Belgrade : Institute of Ethnography SASA
Funding / projects:
- Interdisciplinary research of Serbian cultural and linguistic heritage. Creation of multimedial Internet portal “The Lexicon of Serbian Culture” (RS-MESTD-Integrated and Interdisciplinary Research (IIR or III)-47016)
Institution/Community
Етнографски институт САНУ / Institute of Ethnography SASATY - JOUR AU - Башић, Ивана PY - 2014 UR - https://dais.sanu.ac.rs/123456789/7994 AB - у раду се испитује концепт душе у словенској и српској култури у контексту општих представа о души и долази до закључка да дуалистичка концептуална категоризација тело–душа није постојала у словенској и српској паганској слици света, већ је настала као плод примања хришћанства, док је за старији, пагански слој била важнија идејавегетативне и емотивне душе, тесно повезане са телом, и идеја слободне душе – човековог двојника, која ипак подразумева одређену, иако нематеријалну и не увек видљиву телесност (тело духовно). AB - This work analyses the concept of the soul in the Slavic and the Serbian cultures in the context of general views on soul and concludes that the dual conception body-soul did not exist in the pagan Slavic world picture. It was developed in Slavic and Serbian culture along with the acceptance of Christianity, while the earlier, pagan culture held in a higher esteem the notion of the vegetative and emotive soul, closely related to the body and the idea of free soul – man’s double, who, nevertheless, implies a certain, although immaterial and not always apparent embodiment (“spiritual body” – ‘telo duhovno’). The iconicity of the lexeme ‘duša’ rests upon the opposition visible-invisible, which is reserved for the vegetative or organic soul, while the free soul depends on the opposition material- immaterial. The difference in the iconicity of the lexemes ‘duša’ (“soul”) and ‘duh’ (“spirit”) – although both stand in an etymological relation to ‘dah’ (“breath”), ‘disati’ (“to breath”), ‘duvati’ (“to blow”) – lies in the fact that ‘duh’ is conceptualized as a divine breath, ‘sila duhovna’ (“a divine force”), which can be individuated in part, but which maintains the characteristics of its divine or demonic origin and is related to the intellect and the will, elements of air and fire, while the ‘duša’ is individuated and linked to “lower” levels of human being – bodily functions and sensitivity related to the element of water. PB - Београд : Етнографски институт САНУ / Belgrade : Institute of Ethnography SASA T2 - Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA T1 - Тело духовно – концепт (Словенске) душе (II) T1 - The Spiritual Body – Concept of the (Slavic) Soul (II) SP - 131 EP - 146 VL - 62 IS - 1 UR - https://hdl.handle.net/21.15107/rcub_dais_7994 ER -
@article{ author = "Башић, Ивана", year = "2014", abstract = "у раду се испитује концепт душе у словенској и српској култури у контексту општих представа о души и долази до закључка да дуалистичка концептуална категоризација тело–душа није постојала у словенској и српској паганској слици света, већ је настала као плод примања хришћанства, док је за старији, пагански слој била важнија идејавегетативне и емотивне душе, тесно повезане са телом, и идеја слободне душе – човековог двојника, која ипак подразумева одређену, иако нематеријалну и не увек видљиву телесност (тело духовно)., This work analyses the concept of the soul in the Slavic and the Serbian cultures in the context of general views on soul and concludes that the dual conception body-soul did not exist in the pagan Slavic world picture. It was developed in Slavic and Serbian culture along with the acceptance of Christianity, while the earlier, pagan culture held in a higher esteem the notion of the vegetative and emotive soul, closely related to the body and the idea of free soul – man’s double, who, nevertheless, implies a certain, although immaterial and not always apparent embodiment (“spiritual body” – ‘telo duhovno’). The iconicity of the lexeme ‘duša’ rests upon the opposition visible-invisible, which is reserved for the vegetative or organic soul, while the free soul depends on the opposition material- immaterial. The difference in the iconicity of the lexemes ‘duša’ (“soul”) and ‘duh’ (“spirit”) – although both stand in an etymological relation to ‘dah’ (“breath”), ‘disati’ (“to breath”), ‘duvati’ (“to blow”) – lies in the fact that ‘duh’ is conceptualized as a divine breath, ‘sila duhovna’ (“a divine force”), which can be individuated in part, but which maintains the characteristics of its divine or demonic origin and is related to the intellect and the will, elements of air and fire, while the ‘duša’ is individuated and linked to “lower” levels of human being – bodily functions and sensitivity related to the element of water.", publisher = "Београд : Етнографски институт САНУ / Belgrade : Institute of Ethnography SASA", journal = "Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA", title = "Тело духовно – концепт (Словенске) душе (II), The Spiritual Body – Concept of the (Slavic) Soul (II)", pages = "131-146", volume = "62", number = "1", url = "https://hdl.handle.net/21.15107/rcub_dais_7994" }
Башић, И.. (2014). Тело духовно – концепт (Словенске) душе (II). in Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA Београд : Етнографски институт САНУ / Belgrade : Institute of Ethnography SASA., 62(1), 131-146. https://hdl.handle.net/21.15107/rcub_dais_7994
Башић И. Тело духовно – концепт (Словенске) душе (II). in Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA. 2014;62(1):131-146. https://hdl.handle.net/21.15107/rcub_dais_7994 .
Башић, Ивана, "Тело духовно – концепт (Словенске) душе (II)" in Гласник Етнографског института САНУ / Bulletin of the Institute of Ethnography SASA, 62, no. 1 (2014):131-146, https://hdl.handle.net/21.15107/rcub_dais_7994 .