Ẩn dụ ý niệm “Con người là cây” trong thành ngữ, tục ngữ tiếng Việt
Từ lý thuyết của ngôn ngữ học tri nhận, bài viết nghiên cứu mô hình ẩn dụ ý niệm “con người
là cây” trong thành ngữ, tục ngữ tiếng Việt. Tìm hiểu cách tri nhận của ông cha ta về con người
và các chu kỳ vòng đời người dựa trên ý niệm về chu kỳ sinh trưởng của thực vật được hiện thân
trong ngôn ngữ. Căn cứ vào những tương liên trong kinh nghiệm và những miền tri thức được
chiếu xạ từ miền nguồn sang miền đích, bài viết chỉ ra cơ chế sao phỏng giữa hai miền không gian
trong tư duy ngôn ngữ của người Việt. Dựa trên quan hệ logic trong việc tổ chức lược đồ ánh xạ
của ẩn dụ ý niệm, bài viết chỉ ra kiểu tư duy đặc thù trong cấu trúc ý niệm mang đặc trưng tư duy,
văn hóa của người Việt.
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20 KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 2 - 3/2018 v LÝ LUẬN CHUYÊN NGÀNH ẨN DỤ Ý NIỆM “CON NGƯỜI LÀ CÂY” TRONG THÀNH NGỮ, TỤC NGỮ TIẾNG VIỆT TÓM TẮT Từ lý thuyết của ngôn ngữ học tri nhận, bài viết nghiên cứu mô hình ẩn dụ ý niệm “con người là cây” trong thành ngữ, tục ngữ tiếng Việt. Tìm hiểu cách tri nhận của ông cha ta về con người và các chu kỳ vòng đời người dựa trên ý niệm về chu kỳ sinh trưởng của thực vật được hiện thân trong ngôn ngữ. Căn cứ vào những tương liên trong kinh nghiệm và những miền tri thức được chiếu xạ từ miền nguồn sang miền đích, bài viết chỉ ra cơ chế sao phỏng giữa hai miền không gian trong tư duy ngôn ngữ của người Việt. Dựa trên quan hệ logic trong việc tổ chức lược đồ ánh xạ của ẩn dụ ý niệm, bài viết chỉ ra kiểu tư duy đặc thù trong cấu trúc ý niệm mang đặc trưng tư duy, văn hóa của người Việt. Từ khóa: ánh xạ, ẩn dụ ý niệm, cây, con người, thành ngữ, tục ngữ 1. METAPHOR AND CONCEPTUAL METAPHOR In traditional viewpoint, metaphor is often considered a problem of language itself, including some symbols in a figurative sense, based on words in literal interpretation. Metaphor, which is studied by many rhetoricians, is often referred to as the way to convert names based on an implicit comparison between two things with similarities or of similar natures. The mechanism of metaphor creates the most common meaning conversion in all languages. This traditional view of metaphor dates back to the Aristotelian period, which was agreed upon and affirmed by many structural linguistics around the world. Since Lakoff & Johnson (1980) published the classic book Metaphor We live by, with the view that: “metaphor is pervasive in everyday life, not just in language but in thought and action. Our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature” (Lakoff & Johnson, 1980, p.30), the concept of metaphor has undergone a breakthrough change as cognitive linguists claim that metaphor is also an effective cognitive tool for conceptualizing abstract ideas. Metaphor is not merely a form NGUYỄN THỊ BÍCH HẠNH * *Học viện Khoa học xã hội, ✉ ntbichhanh78@gmail.com Ngày nhận bài: 11/01/2018; ngày sửa chữa: 26/02/2018; ngày duyệt đăng: 28/02/2018 21KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 12 - 3/2018 LÝ LUẬN CHUYÊN NGÀNH v of language but also a form of human thinking about the world. Metaphorical thinking is based on concepts. The theory of conceptual metaphor proposed by both of them has attracted particular attention in the field of cognitive linguistics. Accordingly, metaphor is a tool through which vague experiences of human are conceptualized on the basis of more specific experiences (Lakoff & Johnson, 1980, p.4). Lakoff assumes that many of our experiences are metaphorically created through a limited number of image schemas, made by metaphorical projection between the “source” and the “target” domains, with the general model of TARGET IS SOURCE. This special meaning conversion is accomplished through irradiation between two spatial domains, where the properties of the source domain are usually more firmly structured (e.g. PLANT, JOURNEY, CONTAINER) and partially mapped to the target domain - usually more abstract (e.g. PEOPLE, EMOTION, TIME)... (Lakoff & Johnson, 1980, p.8). Through metaphor, people recognize that the world consists of material world, spiritual world and emotional world. Metaphor is attached to the cultural characteristics of native speaker. The article applies the theoretical frameworks of cognitive linguistics in idioms and proverbs in Vietnamese to figure out the metaphorical expression of PEOPLE ARE PLANTS and subordinate metaphors of this concept, to demonstrate the intimate relationship between language - culture - thinking expressed through conceptual expressions. 2. METHODS AND DATA USED FOR RESEARCH The research materials are taken from Kho tàng tục ngữ người Việt (Vietnamese proverb treasure), Volumes 1, 2 by Nguyen Xuan Kinh, Nguyen Thuy Loan, Phan Lan Huong and Nguyen Luan (2002), with 16.098 proverbs; Từ điển thành ngữ và tục ngữ Việt Nam (Dictionary of Vietnamese idioms and proverbs) by Nguyen Lan, (2014); and Từ điển giải thích thành ngữ tiếng Việt (Explanation of Vietnamese idioms) by Nguyen Nhu Y (chief author, 1995). The total number of idioms surveyed is 2.500. The article uses a number of research methods, such as analytical and descriptive method; concept analysis method; in combination with statistics and classification to address research objectives and prove the set hypotheses, according to the following procedure: Step 1: Identify a set of characteristic features of the source domain PLANT and the target domain PEOPLE; Step 2: Identify a set of corresponding features in cognitive framework PEOPLE ARE PLANTS; Step 3: Perform statistics and classification from collected data sources to separate the metaphorical expressions of the concept PEOPLE ARE PLANTS; Step 4: Group the metaphorical expressions of the concept PEOPLE ARE PLANTS according to the criteria of “plant life cycle” defined in the Cognitive framework; Step 5: Develop an irradiation map in the metaphor PEOPLE ARE PLANTS based on the mechanism of moving the properties from “plant life cycle” to “people life cycle” in idioms and proverbs in Vietnamese; show the path and the mechanism of replication between spatial domains of source and target, “plant” and “people” in conceptual thinking of the Vietnamese to demonstrate the intimate relationship between language - culture - thinking expressed through conceptual expressions. 3. RESULTS 3.1. The correspondence between source domain and target domain Conceptual metaphorical model PEOPLE ARE TREES is a universal concept in every culture. In 22 KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 2 - 3/2018 v LÝ LUẬN CHUYÊN NGÀNH the treasure of Vietnamese idioms and proverbs, the concept PEOPLE ARE TREES reflects the cognitive mechanism about the human world and the cognitive way of our forefathers about people based on the concept of plants, trees and vegetables. Mechanism of this concept includes source domain “trees”, mapping onto target domain “people”. The attributes and knowledge of “trees” are mapped and projected onto “people”, and a few features of “trees” are attributed to “people”. These domains of knowledge in idioms and proverbs are purely conceptual and structured according to the center - periphery model. Metaphor PEOPLE ARE TREES is a universal concept in every single culture. In Vietnamese culture, there are many words that are made up of meaning transferences based on similarities between trees and people penetrating into the vocabulary system of the entire population and forming a stable meaning in the dictionary, such as: lá (leaf) – lá gan (liver), lá (leaf) – lá phổi (lung), buồng (bunch) – buồng trứng (ovary), cuống (stem) – cuống tim (heart stem), cuống (stem) – cuống phổi (onchi), cuống (stem) – cuống rốn (umbilical cord), quả (fruit) – quả thận (kidney), quả (fruit) – quả tim (heart), vỏ (shell/bark) – vỏ não (cerebral cortex), chùm (bundle) – chùm gân (sinew), thớ (fibre) - thớ thịt (meat), bắp (muscle) – bắp đùi (thigh), ống (pipe) – ống chân (shin), cẳng (arm) – cẳng tay (forearm), vân (veine) – vân tay (fingerprint), thùy (lobe) – thùy tai (ear lobe), gai (thorn) – gai đôi cột sống (spina bifida), gai (thorn) - nổi gai ốc (goose bumps), hạt (seed ) – viêm họng hạt (adenoids), nhân (kernel) – nhân xơ (fibroids), lép (flat) – ngực lép (flat breast), mẩy (plump) – mông mẩy (plump body), chua (sour) – giọng chua (sour-tongued), cành (branch) – anh em cành trên cành dưới (lower branches support the upper branches), chi (offshoot) – chi trên chi dưới (upper offshoot and lower offshoot) (family), nếp (sticky) – tẻ (rice) – nhà có nếp có tẻ (the family has a boy (sticky) and a girl (rice), héo (frail) – cha già mẹ héo (father and mother are frail elderly), cây (tree) – cây phả hệ (family tree), cấy (to transplant) – cấy phôi (to transplant embryo) (Hoang Phe, Editor, 2010). In the people’s language, source concept “trees” is assigned regularly to the conceptual domain associated with “people” and the forms of the abstract system associated with “people” like social organization, social relation, economic and political system, ideology, etc. For example, ươm mầm cho tương lai (to grow the seed for future); gieo nghi ngờ (to sow the seeds of doubt); được mùa (to have a good crop) – kinh doanh được mùa (to have a good business), bội thu ý tưởng (surplus of ideas); gặt hái thành công (to reap/ harvesh achive success), phân nhánh quyền lực (to branch of power); công ty có nhiều chi nhánh (the company has many branches), sự nghiệp đơm hoa kết trái (the business is now bearing fruit); mang trong mình một mầm sống mới (to bring a new seed of life (pregnant); ý tưởng bị chín ép (the idead is prematurely ripened); suy nghĩ chín muồi (ripe think); gương mặt chín nẫu (overripe face (too old); tình yêu đơm trái ngọt (love is now giving blossoms and fruits); khai hoa nở nhụy (the flower is blossoming) (to give birth), etc. Thus, a naive picture of the plant’s world is cognized and reflected in a diverse way throught language by people, in which plants is considered as an important category of semantics, culture and consciousness, presenting the particularities of national cultural thought. The metaphorians (Lakoff & Johnson, 2003; Tyler & Evans, 2003; Tran Van Co, 2009; Ly Toan Thang, 2009) have indicated that cognitive metaphor is a part-mapping, with no everything from source domain mapped onto target domain. Projecting from source domain onto target domain is selective, in which the attributes that are selected in target domain must be parts of attributes defined in source domain; therefore, there is a transition of some attributes from source domain onto target domain. In common thinking of the Vietnamese people, because the growth attribute of plant’s life is divided into different stages of development, 23KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 12 - 3/2018 LÝ LUẬN CHUYÊN NGÀNH v there is a link to different stages of people’s life. Thence, the life cycle of plants is mapped to the people’s life cycle in certain aspects (see the cognitive framework PEOPLE ARE TREES). From metaphor PEOPLE ARE TREES, it is able to understand that source concept “trees” may have attributes, including bud, flower, petal, blossom, green, fresh, withered, to sow, to transplant, to grow, falling, waning, brown, faded, old, stunted, odorous, bright, to burst, branch, to burn, to grow roots, twig, to bear, to bloom, to close, glossy, to break, sprout, fibre, vein, sinew, to spread, to rise up, pink, yellow, red, etc. assigned to target concept “people”. So “people” also features the attributes of such new “knowledge”. When mapping the attributes of source domain (tree) onto target domain (people), target domain (people) only acceps a part of but not all the inherent attributes of the source concept. In metaphor PEOPLE ARE TREES, not all of attributes of a “tree” are assigned to “people”. Apart from these attributes, many other attributes of a “tree” are not involved in the structuration of concept “people”, including chlorophyll, photosynthesis, stem borer, root knot, tap-root, fibrous root, root hair, gear, lobed leaf, etc. These partial attributes make the source domain and targert domain to be not absolutely heterogeneous but partially. We will try to look at conceptual structure PEOPLE ARE TREES in Vietnamese proverbs and idioms to confirm the above statements. 3.2. Conceptual metaphor PEOPLE ARE TREES in Vietnamese proverbs and idioms For conceptual models, it is rarely cognized that they are metaphorical. However, researching their foundations in relation to people’s experience (physical experience, cultural experience, biological experience, spirituality, and religion etc.) will see their cognitive mechanisms (Kövecses, 2000; Tyler & Evans, 2003). Using concept PEOPLE ARE TREES in Vietnamese proverbs and idioms is completely unconscious and under a particular visual schema, in which there is a harmony betweent the global universal characteristics (nuclears) and the “peripheral” elements that are the special linguistic and cultural factors of the Vietnamese culture belonging to mental knowledge of national culture with special nature. All creatures and things existing in the universe are in a multi-dimensional relation, always interact and transform each other. In fact, trees are very close to the human world. In the cultural mind of many nations in the world, trees play a particularly important and godly sacred role. In the world’s cultural symbol system, “tree” is one of the most abundant and popular symbol topics and is gathered around the concept of universe living in a continuous reproduction; therefore, trees become the object of worship. Because trees attache themselves to the life with a continuous evolution process, they also symbolize the periodicity and transformation, death and regeneration of the universe. Trees symbolize the fundamental unity of the life and developments. They are derived from seeds and sprouts which are nourished from undifferentiated matter – soil, associated with the periodic movement of time and crop. Plants symbolize the cyclicality of all forms of survival, including being born, to grow up, to mature, to die and be transformed into another material. Thus, trees are origin of any life. Therefore, folk has used the life of plants to refer to people’s (Chevalier & Gheerbrant, 2002). In Vietnamese cultural mind, plants play a special role. Because our folk contained the “Animism”, the worship of forest god and tree god appears in many locals (Tran Ngoc Them, 2000). According to our forefathers’ experience, a big tree has a big god, and small has small one. Our folk also handed down the sentence “The worst offense is the destruction of forests, the second worst is the destruction of rivers” (Nhất phá sơn lâm, nhì đâm hà bá) to remind people respecting nature resources, especially for plants. 24 KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 2 - 3/2018 v LÝ LUẬN CHUYÊN NGÀNH Moreover, Vietnam has ancient rice civilizations, plus the influence of religion (Buddhism) deeply penetrating the lifestyle of the Vietnamese communities that creates a merciful, generous and charming culture with plants. Because of love and devotion to nature, plants are closely associated with the indigenous culture of Vietnamese people. Unknowingly, the cognition of elements and parts associated with plants has long been permeated into the consciousness of everyday language of people but we may not be able to easily cognize. In language expressions used in the daily activi ... and mortally following virtue to accumulate virtue for the next life: “Có giồng cây đức mới bền” (virtuous activities that we have done which will help us in the next life). “Virtue” – a category of virtue - in the opinion of our forefathers, was also planted to grow and develop next generation: “Có nhân nhân nở, vô nhân nhân trẩm” (Talk of the devil and he is sure to appear – a good seed will grow into a tree, a bad will not). We have to live follow the virtue so the next generations of our life will be good and for long-term happiness: “Có tiền thì hậu mới hay/ Có trồng cây đức mới dày nên nhân” (One good turn deserves another, a good tree will generate good seeds). Also, parts of a tree with basic functions of carring out the continuous process of exchange and transformation remind the metaphor to people. Leaves contain chlorophyll, whose function is light photosynthesis and metabolism for the tree’s life. After being developed to a certain stage, during biochemistry, the chlorophyll in leaves will turn into other substance. In the dying process, the color of leaves will gradually change from blue to yellowish or dark red, and then brown and falling, closing a life cycle. Within its cycle, the tree sprouts, grows and then develops with new leaves that will fall and change over time in a continuous 28 KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 2 - 3/2018 v LÝ LUẬN CHUYÊN NGÀNH regeneration cycle. Based on the typical attributes of biological process of a “leaf”, in relation to people’s life, our forefathers also imagined that people’s life is like a leaf’s. A leaf changes its color over time (green – speckled – yellowish – fallen). In people’s experience, the metabolism process in leaves is similar to the people’s aging process, so the folk have had a way of speaking: “Lá vàng còn ở trên cây/Lá xanh rụng xuống trời hay chăng trời” (Yellow leaves on the tree mourn the falling green leaves), or “Lá xanh rụng trước lá vàng” (green leaves fall before yellow leaves) to refer to the death of a young person; saying “Người già như lá rụng” (Old people are like the falling leaves) to see the similarity between people’s and tree’s life, which are transient and impermanent. Along with leaves, “thorns” also have metabolic function similar to leaves. Moreover, “thorns” also have the function of protecting the tree from external attacks. Based on the similarities in defense and protection, “thorns” are also transferred the features to personalities and characters of people. An one that was intelligent and smart as was a child is called “Cái gai nhọn, nhọn từ bé” (sharp thorn, sharp as was a child); Younger people that are more astute than older are considered “Gai ngọn nhọn hơn gai gốc” (the thorns on the top are sharper than the thorns on the trunk); Young people that are not as stable and consisten as the elderly are considered “Gai ở ngọn giòn hơn gai ở gốc” (the thorns on the top are more crunchy than the thorns on the trunk). In this case, our forefathers cognized that PEOPLE ARE TREES and the trunk is developed first and early grown; therefore, it is stronger and and has a better endurance than the top of a tree, in correspondence to the elders and predecessors who have many years of experience. The top of a tree is later developed, softer, easily to be broken and bent, but has a greater strength, in correspondence to to young people who have dreams, ambitions, and physical strength but less experience. Thorns are part of a tree and present the intellectual, health, and willing attributes of people. The thorns on the top are wisdom, health, willpower, and personality of young people. Trunk roots are what belong to the attributes of the elders. Therefore, the “thorns” here is cognized as the representative of “people”. In the world of plants, flower is considered a development model of the life, of the natural factors and symbolizes the life cycle of plants (mature trees bear flowers and fruits and after each season transferred, they continue to bear flowers, etc.). Flower is the most colorful and beautiful part of a tree. So, in relation to people, flower is a metaphor of beauty. In language, our forefathers transferred some of the attributes of a flower or flower bud to refer to the human beauty, especially based on the homologous and rounded shape of the flower bud to indicate the lips, including: Nụ – bud – kiss, smile, half-open smile, slightly- open smile; Based on the similarity between the blooming petals and people’s smile: môi hé mở (parted lips), miệng hoa ngâu (the smile is like a tiny flower), đóa hoa hàm tiếu (the smile is like a flower beginning to bloom). In the treasure of proverbs and idioms, the flower has been used to present the smile: “Đàn ông cười hoa, đàn bà cười nụ” (Men’s smile is like a blooming flower, women’s smile is like a flower bud). Flowers and people, their conditions are homogeneous at the level of influence (perfume) and fragile existence, easy to die (blooming and dying): “Người như hoa ở đâu thơm đấy” (anywhere has beautiful flowers, this is beautiful place), “Người đời khác nữa là hoa/Sớm còn tối mất nở ra lại tàn” (people’life is just like a bunch of Cotton-rose hibiscus, blossom in the dawn and die in the nightfall). Flowers are people: “Người ta là hoa đất” (People are earth flowers). Everybody and every family have different colors: “Trăm hoa đua nở/Trăm nhà đua tiếng” (Hundreds of flowers race for blooming/ Hundreds of families race for fame); “Mỗi cây mỗi hoa/ mỗi nhà mỗi cảnh” (Different trees have different flowers, Different families have different emotions). Flower is a girl; flowers are blossoming by season and girls also have season: “Gái dậy thì 29KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 12 - 3/2018 LÝ LUẬN CHUYÊN NGÀNH v như hoa quỳ mới nở” (The teenage girl is like the newly blooming Mexican Sunflower). Followers bloom and then die, the beauty is quickly faded, too: “Đàn bà như cánh hoa tươi/Nở ra chỉ được một thời mà thôi” (Women are like the fresh petals, blossom for a while only). Trees live seasonally and their growth cycle consists of flowering, fruiting, ripening and falling stages. It is a closed cycle of plants. In viewpoint of PEOPLE ARE TREES, our forefathers still indicated that love and happiness are the fullesses of people’s life, like the flowering and fruiting stages of tree’s life. So, there have been expressions: “tình yêu đơm hoa kết trái” (love is now bearing flowers and fruits); “tình yêu chín muồi” (ripen love); “trái ngọt tình yêu” (love is sweet fruit); “hạnh phúc nở hoa” (happiness is flowering) etc. When a love has the unhappy ending, it is expressed by the concept green fruit, bitter fruit or bitterness. In the naive perception of the world of plants, from the concept of fruits, Vietnamese people also transfers some attributes of fruits to people’s, namely the fruit-shaped objects, such as: quả (fruit) – quả tim (heart), quả thận (kidney). Some attributes of a fruit, including berry, stretchy, pink, red, heart- shaped, ripe, fragrant, delicious, sweet etc. are used to describe the lips, including: môi chín mọng (Ripe lips), môi trái tim (heart-shaped lips). In the treasure of idioms and proverbs, some attributes of a fruit are transferred to people’s, such as fruits (gourd, pumpkin, bean, mandarin, orange, peach, plum, areca); the nature of fruits (sweet and sour), fruits (used to refer to people. When talking about the tangerine affection of sisters, our forefathers used the image of “Chị em gái như trái cau non” (sisters are young areca); referring to those who compete but no one better than one, there has been a sentence “Bầu già thì mướp cũng xơ” (old gourd, mature luffa). When the one is not inferior to other, our forefathers used the image of “Bầu leo thì dây bí cũng leo” (The pumpkin imitates the gourd to climb the truss); saying that brothers harm each other with the image of “Cành đậu đun hạt đậu” (use the branches of bean tree to burn the beans); referring to people who have less child, we use the image of “Cây có một cành/Cành có một quả” ( the tree has a branch, the branhe has a fruit); presenting that children are effected by the education from the their family environment: “Coi trái biết cây” (just look at the fruits we may know how the tree like is). This means that seeing the children we may know their parents. Describing a downfall situation: “Cây độc sinh quả độc” (like father, like son – a poisonous tree develops poisonous fruits); describing a situation that many people bully a person: “Đa nhân hiếp quả” (many people eat one fruit); saying that each child in the same family has different personalities, our forefathers used the image of “Cây một cội: trái chua, trái ngọt/Nước một nguồn; dòng đục, dòng trong” (A tree has sweet and sour fruits, a river has dirty and clear water); those who makes someone else unfair, we say that “Quýt làm cam chịu” (an offender, another penance – the Orange will badly rise if it is planted in the sam gardern with Tangerine); talking about the law of cause and effect in life, our forefathers also borrowed the fruits to teach people: “Trồng cây chua ăn quả chua, trồng cây ngọt ăn quả ngọt” (as grow sour tree for sour fruits, grow sweet for sweet); when someone else falling in the situation of losing someone but have another one to replace, we say “Đào ngã, mận thay” (as one goes, other comes – as Peach dies, Plum replaces); referring to he who is the moon flower “Sớm đào tối mận” (In the morning eat Peach, at night eat Plum). 4. DISCUSSION AND CONCLUSION Conceptual metaphor PEOPLE ARE TREES has been a universal metaphor in many languages, however with Vietnamese thinking – a kind of image-oriented thinking, plus a profound influence of wet rice civilization, Vietnamese people tend to unconsciously see human life to be refracted through the world of plants. Transferring the attributes of plants to people’s takes place naturally in language thinking, becomes an ordinary knowledge, and is fixed and increasingly widespread in metaphorical expressions, especially in Vietnamese idioms and proverbs or poems. 30 KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 2 - 3/2018 v LÝ LUẬN CHUYÊN NGÀNH Thus, like a tree that is a diverse category of plants and consists of typical characteristics of growth processes, life styles, and life cycles, when mapping the attributes of plants to people’s through idioms and proverbs, our forefathers showed a comprehensive view of projection from trees domain to people category: biological, social, spiritual to psychological, emotional, etc. From the above analytical bases of the structural metaphor PEOPLE ARE TREES in idioms and proverbs, this article developed the values this structural metaphor provides, expressed by the meaning of language expressions (is the expression of conceptual metaphors with the linguistic tools in each of the most typical target categories, including PEOPLE) to find out the cultural depth of conceptual expressions in conceptualizing the viewpoint of the world. From the cognitive viewpoint of the world reproduced in the picture of people’s language in general, in idioms and proverbs in general, the tree is cognized as an important category of semantics, culture and consciousness and clearly reflects the national cultural characteristics in the acquisition of language. In the process of conceptualization, our forefathers transferred the attributes of a tree to people to express the worldview and human view bringing the culture of a community with the ancient rice civilizations. Through the study of specific language blocks, it is able to find innumerable deep associations in our forefathers’ world of thought, experience and awareness of life shown through the colorful emotions of imagination. This creates unexpected and interesting relations between the tree’s and people’s world in the treasure of Vietnamese proverbs and idioms./. References: 1. Trần Văn Cơ (2009), Khảo luận ẩn dụ tri nhận, NXB Lao động xã hội, Hà Nội. 2. Trần Thị Phương Lý (2012), Ẩn dụ ý niệm của phạm trù thực vật trong tiếng Việt (có liên hệ với tiếng Anh), Luận án tiến sĩ Ngữ văn, Học viện Khoa học xã hội. 3. Nguyễn Thị Bích Hạnh (2015), Ẩn dụ tri nhận trong ca từ Trịnh Công Sơn, NXB Khoa học xã hội, Hà Nội. 4. Nguyễn Thị Bích Hạnh (2011), “Ẩn dụ ý niệm “Con người là cây cỏ” trong ca từ Trịnh Công Sơn”, Tạp chí Từ điển học và Bách khoa thư, số 6, tr.118-126. 5. Nguyễn Xuân Kính, Nguyễn Thúy Loan, Phan Lan Hương, Nguyễn Luân (2002), Kho tàng tục ngữ người Việt (Tập 1, 2), NXB Văn hoá Thông tin, Hà Nội. 6. Nguyễn Lân (2014), Từ điển thành ngữ và tục ngữ Việt Nam, NXB Văn học, Hà Nội. 7. Hoàng Phê (chủ biên) (2010) Từ điển tiếng Việt, NXB Từ điển Bách khoa, Hà Nội. 8. Jean Chevalier, Alain Gheerbrant (2002), Từ điển Biểu tượng văn hóa thế giới, NXB Đà Nẵng, Đà Nẵng. 9. Lý Toàn Thắng (2009), Ngôn ngữ học tri nhận: Từ lí thuyết đại cương đến thực tiễn tiếng Việt, (tái bản, có sửa chữa, bổ sung), Nhà xuất bản Phương Đông, Hà Nội. 10. Trần Ngọc Thêm (2000), Cơ sở văn hóa Việt Nam, Nhà xuất bản Giáo dục, Hà Nội. 11. Nguyễn Đức Tồn (2008), Đặc trưng Văn hoá - Dân tộc của ngôn ngữ và tư duy, NXB Khoa học xã hội, Hà Nội. 12. Nguyễn Như Ý (1995), Từ điển giải thích thành ngữ tiếng Việt, Nhà xuất bản Giáo dục, Hà Nội. 13. Tyler, A & Evans, V (2003), The Semantics of English Prepositions Spatial scenes, embodied meaning and cognition, Cambridge: Cambridge University Press. 14. Lakoff, G & Johnson, M (1980), Metaphors we live by, London: The University of Chicago Press. 15. Kövecses, Z., (2000). Metaphors and Emotion: Language, Culture, and Body in Human Feeling. Cambridge: Cambridge University Press. 31KHOA HỌC NGOẠI NGỮ QUÂN SỰSố 12 - 3/2018 LÝ LUẬN CHUYÊN NGÀNH v CONCEPTUAL METAPHOR “PEOPLE ARE TREES” IN VIETNAMESE IDIOMS AND PROVERBS NGUYEN THI BICH HANH Abstract: From the theory of cognitive linguistics, this paper arms to research the conceptual metaphor PEOPLE ARE TREES in Vietnamese idioms and proverbs; learn how the cognitive way of our forefathers about people and their life cycles based on the concept of plant’s growth cycle embodied in language. Based on interactions in experience and knowledge domains mapped from source domain onto target domain, this article shows the calque between two domains in language thinking of the Vietnamese people. Based on logical relation in organizing the mapping scheme of conceptual metaphor, this article shows the specific thinking style of conceptual structure characterized thinking and culture of the Vietnamese people. Keywords: mapping, conceptual metaphor, tree, people, idioms, proverbs Received: 11/01/2018; Revised: 26/02/2018; Accepted for publication: 28/02/2018
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