Taboo and euphemism as a manifestation of the magical function of language (on the material of German, Russian and Bashkir languages). The Magical Function of Language

The accumulative function of language

The accumulative function of the language is associated with the most important purpose of the language - to collect and store information, evidence cultural activities person. Language lives much longer than a man and sometimes even longer than entire nations. The so-called dead languages ​​are known, which survived the peoples who spoke these languages. Nobody speaks these languages, except for specialists who study them.

The most famous "dead" language is Latin. Thanks to the fact that he long time was the language of science (and earlier - the language of a great culture), Latin is well preserved and widespread enough - even a person with a secondary education knows a few Latin sayings.

Living or dead languages ​​keep the memory of many generations of people, the evidence of centuries. Even when oral tradition is forgotten, archaeologists can discover ancient writings and use them to reconstruct events long ago. past days. Over the centuries and millennia of mankind, a huge amount of information has been accumulated, produced and recorded by man on different languages peace.

AT recent centuries this process is accelerating - the amount of information produced by humanity today is enormous. Every year it increases by an average of 30%.

All gigantic volumes of information produced by mankind exist in linguistic form. In other words, any fragment of this information can in principle be spoken and perceived by both contemporaries and descendants. This is the accumulative function of language, with the help of which humanity accumulates and transmits information, both in modern times and in a historical perspective - along the relay race of generations.

Emotional function of language

Linguistic scientists also single out sometimes, and not unreasonably, the emotional function of language. In other words, signs, sounds of language often serve people to convey emotions, feelings, states. As a matter of fact, it is with this function, most likely, that the human language began. Moreover, in many social or herd animals, it is the transmission of emotions or states (anxiety, fright, appeasement) that is the main way of signaling. With emotionally colored sounds, exclamations, animals notify their fellow tribesmen about the found food or the approaching danger. In this case, it is not information about food or danger that is transmitted, namely emotional condition animal corresponding to satisfaction or fear. And even we understand this emotional language of animals - we can quite understand the alarmed barking of a dog or the purring of a contented cat.

Certainly, emotional function human language is much more complex, emotions are conveyed not so much by sounds as by the meaning of words and sentences. However, this oldest function language probably goes back to the pre-symbolic state of human language, when sounds did not symbolize, did not replace emotions, but were their direct manifestation.

However, any manifestation of feelings, direct or symbolic, also serves to communicate, transfer it to fellow tribesmen. In this sense, the emotional function of language is also one of the ways to implement the more comprehensive communicative function of language.

So, various types The implementation of the communicative function of the language is the message, impact, communication, as well as the expression of feelings, emotions, states.

The Magical Function of Language

Manifestations of the magical function of speech include conspiracies, curses, oaths, including swearing and oath; prayers; magical "predictions" with a characteristic hypothetical modality (divination, sorcery, prophecy, eschatological visions); "glorifications" (doxology) addressed to higher powers - necessarily containing exalting characteristics and special formulas of praise - such as, for example, Hallelujah! (Hebrew. "Praise the Lord!"), Hosanna! (Greekized Hebrew exclamation with the meaning "Save me!") or Glory to Thee, our God, glory to Thee!); taboo and taboo substitutions; vows of silence in some religious traditions; in religions, the Scriptures are sacred texts, i.e. texts attributed to divine origin; can be considered, for example, that they were created, inspired or dictated higher power. common feature relation to the word magical power is a non-conventional interpretation of a linguistic sign, i.e. the notion that the word is not symbol some object, but a part of it, therefore, for example, pronouncing a ritual name can cause the presence of the one who is named by it, and making a mistake in a verbal ritual is offending, angering higher power or harm them.

The poetic function of language

The poetic function corresponds to the message, i.e. the main role is played by the focus on the message as such, outside of its content. The main thing is the form of the message. Attention is directed to the message for its own sake. As the name implies, this function is used primarily in poetry, where stops, rhymes, alliteration, etc. play a big role. important role in his perception, and the information is often secondary, and often the content of the poem is not clear to us, but we like it in form.

The regulatory function is aimed at creating, maintaining and regulating relations in microcollectives. Its purpose is to influence the addressee of the message: to induce, forbid, warn.

1. volitional - expressed in requests and orders;
2. interrogative - serves to query a fact;
3. appellative (conscription) - is aimed at inciting to any action or regulation of actions.

The contact-establishing (phatic) function performs the function of creating and maintaining contact between interlocutors when there is no contact yet or no longer exists (greeting, farewell, exchange of remarks about the weather, etc.). In relatively permanent groups, the establishment and maintenance of speech contacts is essential tool relationship regulation. Communication with relatives, neighbors, colleagues is necessary not only to maintain certain relationships in micro-collectives, it is also important for the person himself - for his self-affirmation, realization as a person.

The regulatory and phatic functions of the language are aimed not only at improving relations between members of the micro-collective, but are also used for “repressive” purposes, to alienate the interlocutor from oneself. That is, the language is used not only for mutual "strokes", but also for "pricks" and "blows" - expressing threats, insults, swearing, etc.

The magical function is realized in special situations, when the language is endowed, as it were, with superhuman, “otherworldly” power. A person's belief that a word/language is capable of influencing subsequent events. This function is associated with religious and mystical beliefs, for example, No bottom for you, no tire.

Language as the immediate reality of thought. The relation of language to objective reality and to thinking. Correlation of verbal thinking with figurative, objective, technical thinking.

The relationship of language in thinking

Being a tool for fixing, transmitting and storing information, language is closely connected with thinking, with all the spiritual activities of people aimed at cognition objectively. existing world, on its display (modeling) in the human mind. At the same time, while forming the closest dialectical unity, language and thinking do not constitute, however, identities: they are different, although interconnected phenomena, their areas intersect, but do not completely coincide.

Just like communication, thinking can be verbal and non-verbal. Non-verbal thinking is carried out with the help of visual-sensory images that arise as a result of the perception of impressions of reality and then stored by memory and recreated by the imagination. So, non-verbal is mental activity in solving creative problems of a technical nature (for example, those associated with spatial coordination and movement of parts of a mechanism). The solution of such problems usually does not proceed in the forms of internal (and even more so external) speech. This is a special "technical" or "engineering" thinking. The thinking of a chess player is close to this. A special type of visual-figurative thinking is characteristic of the work of a painter, sculptor, and composer.

verbal thinking operates with concepts fixed in words, judgments, conclusions, analyzes and generalizes, builds hypotheses and theories. It proceeds in the forms established in the language, i.e., is carried out in the processes of internal or (in "thinking aloud") external speech. We can say that the language in a certain way organizes a person's knowledge about the world, dismembers and consolidates this knowledge and passes it on to subsequent generations. Conceptual thinking It can also rely on secondary, artificial languages, on special systems of communication built by man. Thus, a mathematician or physicist operates with concepts fixed in conventional symbols, thinks not with words, but with formulas, and with the help of formulas he obtains new knowledge.

The extreme complexity of the structure of human thinking is also confirmed by modern data on the functioning of the human brain. The fundamental feature of our brain is the so-called functional asymmetry, i.e. in a certain specialization of the functions of the left and right hemispheres. Most people have areas of speech generation and perception in the left hemisphere, so the left hemisphere is "speech", and thus, usually, "dominant" (i.e., "dominant"); more precisely, it is responsible for the logical-grammatical dissection and coherence of our speech, for its form, and also, apparently, for abstract vocabulary, in short - for analytical, abstract thinking. With aphasia (speech disorders) caused by injuries of the left hemisphere, speech loses grammatical correctness and fluency (and in different ways, depending on which parts of the cortex are affected - frontotemporal or posterior temporal). In contrast to the left right hemisphere is more closely connected with visual-figurative thinking, with visual, spatial, sound or other images, and especially in the field of language - with the objective meanings of words, especially specific nouns. It is characterized by an undifferentiated, but on the other hand, a more holistic perception of the world and is a source of intuition. In diseases and injuries that affect the right hemisphere, the grammatical correctness of statements may be preserved, but speech becomes meaningless. Interestingly, in childhood the asymmetry of the brain has not yet been completely carried out, and in the case of a partial lesion of one or another part of the cerebral cortex, other parts can take over its functions. In general, normally both hemispheres work in continuous contact with each other, joint work providing all human behavior, his thinking and speech.

Thinking is the process of displaying the world in the human mind through the concepts of the subject and the judgment about it.

10. Language picture of the world. Lexical "gaps" and "phantoms" in languages. The theory of linguistic relativity (the Sapir-Whorf hypothesis) and its critical evaluation.

In linguistics, there is a concept - a linguistic picture of the world, that is, a set of ideas historically formed in the everyday consciousness of the people and reflected in the language. This is a kind of collective philosophy, a system of views, partly universal, and partly nationally specific. Everyone natural language reflects a certain way of perceiving and arranging the world, or “a linguistic picture of the world”. “Linguistic picture of the world” is a fact of national and cultural heritage. Language is one of the forms of fixing this heritage, including signs and beliefs.

Lacuna (in the broad sense) is a nationally specific element of culture that has found a corresponding reflection in the language and speech of the carriers of this culture, which is either not fully understood or misunderstood by carriers of a different linguistic culture in the process of communication. Lacuna (in the narrow sense, the so-called linguistic lacuna) - the absence in the lexical system of the language of a word to denote a particular concept. For example, the concept of “hand” defined in Russian in English is divided into two independent concepts: “arm” (upper limb) and “hand” (hand), while a single concept corresponding to the entire upper limb (arm) in English language does not exist (to be precise, there is no such concept only in colloquial English, because in bookish and medical English there is a term "upper extremity" (upper limb).

The Sapir-Whorf hypothesis (linguistic relativity hypothesis) is a concept developed in the 30s of the twentieth century, according to which the structure of language determines thinking and the way of knowing reality. It arose in the ethnolinguistics of the United States under the influence of the works of E. Sapir and B. L. Whorf. In accordance with their ideas, the language and way of thinking of the people are interconnected. Mastering the language, its native speaker also acquires a certain attitude to the world and sees it from the point of view "imposed" by the structures of the language, accepts the picture of the world reflected in mother tongue. Since languages ​​classify the surrounding reality in different ways, their speakers also differ in the way they relate to it: “We dissect nature in the direction suggested by our native language. We single out certain categories and types in the world of phenomena not at all because they ( these categories and types) are self-evident; on the contrary, the world appears before us as a kaleidoscopic stream of impressions that must be organized by our consciousness, and this means mainly by the language system stored in our consciousness" (Whorf. P. 213). The consequence of the recognition of the hypothesis of linguistic relativity is the recognition that the language contains a certain system of values, the values ​​expressed in it are evaluative and add up to a collective philosophy inherent in all speakers of this language.

The Sapir-Whorf hypothesis has both supporters and opponents. Feminist criticism of language bases on this concept the demand for reforming the language to overcome the gender asymmetry contained in it, believing that the language - by virtue of its androcentrism - imposes on people who speak it a picture of the world in which women are assigned a subordinate role.

The Magical Function of Language

The magical function of the language is a special case of the invocative function, with the difference that in the case of verbal magic, the addressee of the speech is not a person, but a higher power. Manifestations of the magical function include taboos, taboo substitutions, as well as vows of silence in some religious traditions; conspiracies, prayers, oaths, including swearing and oath; in some religions, sacred texts, the Scriptures, are considered inspired, dictated from above. A common feature of the attitude to the word as a magical power is the non-conventional interpretation of the linguistic sign, i.e. the idea that the word is not a symbol of some object, but a part of it, therefore, for example, the pronunciation of a ritual name can cause the presence of someone who named after him, and to make a mistake in a verbal ritual is to offend, anger or harm higher powers. All cultural areas known in history preserve, to one degree or another, the traditions of religious and magical consciousness. Therefore, the magical function of language is universal, although its specific manifestations in the languages ​​of the world are infinitely diverse. Often the element of magic itself has already disappeared from some of these words and expressions (Rus. thank you God bless), in other cases it is quite noticeable, for example, don’t be remembered by night, don’t be remembered by that, don’t speak hand in hand, don’t croak - you’ll call trouble. Magic formulas that had a positive result (fertility, health) as an ultimate goal were often built as a curse and scolding. In a number of traditions, ritual foul language is known in wedding and agricultural rites. Some swear words go back to ritual spells.

Dictionary of sociolinguistic terms. - M.: Russian Academy Sciences. Institute of Linguistics. Russian Academy of Linguistic Sciences. Managing editor: Doctor of Philology V.Yu. Mikhalchenko. 2006 .

See what the "Magic Function of Language" is in other dictionaries:

magic function of language Dictionary of linguistic terms T.V. Foal

The Magical Function of Language - special case inviting incentive function. The addressee of the speech in the case of using M.f.ya. - higher power. The manifestations of the magical function include: taboos, taboo substitutions, vows of silence, conspiracies, prayers, oaths, worship, oath. AT… … General linguistics. Sociolinguistics: Dictionary-Reference

Language Features- Language functions 1) the role (use, purpose) of language in human society; 2) deterministic correspondence (dependence) of units of one set to units of another set; the second meaning is more often applied to units of the language (for example, ... ... Linguistic Encyclopedic Dictionary

language features- The functions performed by the language in society. Language is not just a reflection of reality in the mind of a person, it is, first of all, the most important means of communication between people. Hence all its functions: it is the language of man and, therefore, it is organically connected with ... ... Educational dictionary of stylistic terms

LANGUAGE FUNCTIONS- are determined on the basis of its main (communicative) purpose - to be an instrument of direct communication and a means of expressing the accumulated cultural experience of the people. The general communicative function manifests itself depending on the settings ... ... Literary Encyclopedic Dictionary

It is expressed in a ban on the use of certain words, expressions or proper names. The phenomenon of taboo is associated with the magical function of language (speech), that is, with the belief in the possibility of a direct impact on the world with the help of language. I.t.… … Dictionary of sociolinguistic terms

Minkia

foul language- Profanity (obscene expressions, unprintable language) or obscene language (from the English obscene obscene, dirty, shameless) segment of abusive vocabulary various languages, including the rudest (obscene, obscenely vile, ... ... Wikipedia

Obscene expressions- Profanity (obscene expressions, unprintable language) or obscene vocabulary (from the English obscene obscene, dirty, shameless) segment of the swear vocabulary of various languages, including the rudest (obscene, obscenely vile, ... ... Wikipedia

Jacobson considered the magical function to be a special case of invocative and stimulating, with the difference that in the case of verbal magic, the addressee of the speech is not a person, but a higher power. Manifestations of the magical function include taboos, taboo substitutions, as well as vows of silence in some religious traditions; conspiracies, prayers, oaths, including swearing and oath; in religions, the Scriptures are sacred texts, i.e. texts that are attributed to divine origin: they can be considered, for example, that they were inspired, dictated or written by a higher power. A common feature of the attitude to the word as a magical power is the non-conventional interpretation of the linguistic sign, i.e. the idea that a word is not a symbol of some object, but a part of it, therefore, for example, pronouncing a ritual name can cause the presence of the one who is named by it, and making a mistake in a verbal ritual is offending, angering or harming higher powers.

Often the name acted as a talisman, i.e. as an amulet or a spell that protects from misfortune.

Apocrypha<Семьдесят имен Богу>(manuscript of the 16th-17th centuries of the Joseph-Volokolamsky Monastery) advised for self-defense to write down, learn and carry with you 70<имен>(symbolic and metaphorical names) of Christ and 70<имен>Theotokos: “This is a sign when you see and sleep the names, when you read the names, you will be invincible in the army and you will be delivered from all the enemy and from the vainness of death and from the fear of the night and from the action of sotonin ... And these are the names of the Lord in number 70. Yes, they imat and carry them with you power, strength, word, belly, mercy will be honestly delivered from all evil ... ”(quoted with graphic simplifications according to the publication; Tikhonravov N.S. Monuments of renounced literature. - St. Petersburg, NBE. T. 2, C 339).

In ancient times, when choosing a name for a newborn child, a person often seemed to play hide and seek with the spirits: either he kept the “real” name secret (and the child grew up under a different, not “secret” name); then they called the children the names of animals, fish, plants; then they gave a "bad name" - so that evil spirits they did not see valuable booty in his carrier. The future prophet, the founder of Zoroastrianism Zarathushtra (Zarathustra) received such a name-amulet at birth: in the Avestan language, the word Zarathushtra meant<староверблюдный>.

The consciousness that believes in the magic of the word not only puts up with the incomprehensible and obscure in magical texts, but even needs the semantic opacity of key formulas (see pp. 72-75, 83-85).

Non-conventional perception of the sign, as well as belief in the possibility of verbal magic, refers to the phenomena of the right hemispheric nature. The non-conventional interpretation of the sign is close to the aesthetic perception of the word. An unconventional understanding of the word is known in child psychology: “a word is identified with a thing” (K.I. Chukovsky) - for example, a preschooler may believe that in the sentence There were two chairs and one table, only three words, or that the word candy is sweet.

The non-conventional interpretation of the sign as a whole is also close to some philosophical and cultural concepts those who believe in the meaningful inexhaustibility of the word and in the determining influence of language on the worldview or ethnic psychology, such as the ancient theory of "fuses" (from the Greek physis - nature), according to which the name of a thing corresponds to its "nature"; as the ideas of W. von Humboldt and A. A. Potebnya and their development into the theory of "linguistic relativity" by E. Sapir and B. Whorf; the ideas of the linguistic philosophy of L. Wittgenstein and J. Moore about the “guilt” and “illnesses” of language as a source of human delusions and pseudo-problems; as a philosophical hermeneutics, which true knowledge considers "listening to the language" and sees in the language "the most intimate womb of culture", "the house of being" (M. Heidegger).

All cultural areas known in history preserve, to one degree or another, the traditions of religious and magical consciousness. Therefore, the magical function of speech is universal, although its specific manifestations in the languages ​​of the world are infinitely diverse and amazing. Often the moment of the actual magic has already disappeared (cf. Russian thanks from God save), in other cases it is quite palpable, for example: don’t be remembered by the night, don’t speak by the hand, don’t be remembered by the wrong person, don’t croak - you’ll call trouble, belarusian. cab not pragavaryts, etc. .

The surprise (for modern consciousness) of traces of verbal magic is due to the fact that in the depths of the human psyche, polar entities can be identified or interchanged (life and death, good and evil, beginning and end, laughter and crying, etc.). The ambivalence of the symbolism of the unconscious led to the fact that condemnation turned into praise, the wish for failure was considered a condition for success (cf. not fluff in front, etc. Therefore, magic formulas that had a positive result (fertility, health) as the ultimate goal) were often built as a curse and abuse "In a number of traditions, ritual foul language is known in wedding and agricultural rites. Some abusive expressions go back to ritual spells. On the other hand, the very persistence of curses was explained by Bakhtin by the ancient ambivalence of foul language: in the depths of the people's subconscious, this is not only blasphemy and humiliation, but also praise and exaltation DS Likhachev, observing the manifestations of the magical function in the thieves' slang, associated it with the emotionally expressive richness and general atavistic nature of the thieves' speech.

sociolinguistic communication speech language

13. The magical (“incantational”) function of the language and the non-conventional (unconditional) relation to the sign

One of the most profound linguists of the 20th century. R. O. Yakobson, on the basis of the theory of the communicative act, determined the system of functions of language and speech. Three of them are universal, i.e. those that are inherent in any language in all historical eras. This is, firstly, the function of reporting information, secondly, an expressive-emotive function (the expression by the speaker or writer of his attitude to what he reports) and, thirdly, the invocative function associated with the regulation of the behavior of the addressee of the message (why this function is sometimes called regulative). As a special case of the invocative function, Jacobson calls the magical function, with the essential difference that in the case of verbal magic, the addressee of the speech is not the interlocutor (grammatical 2nd person), but an inanimate or unknown "3rd person", perhaps higher power: Let this barley come down soon, pah, pah, pah! (Lithuanian incantation, see: Jacobson, 1975, 200).

Manifestations of the magical function of speech include conspiracies, curses, oaths, including swearing and oath; prayers; magical "predictions" with a characteristic hypothetical modality (divination, sorcery, prophecies, eschatological visions); "doxology" addressed to the higher forces - necessarily containing exalting characteristics and special formulas of praise - such as, for example, Hallelujah! (Hebrew 'Praise the Lord!'), Hosanna! (a Greekized Hebrew exclamation meaning ‘Save me!’) or Glory to Thee, our God, glory to Thee!); taboo and taboo substitutions; vows of silence in some religious traditions; in religions, the Scriptures are sacred texts, i.e. texts attributed to divine origin; we can consider, for example, that they were created, inspired or dictated by a higher power.

A common feature of the attitude to the word as a magical power is a non-conventional interpretation of the linguistic sign, i.e. the idea that a word is not a symbol of some object, but a part of it, therefore, for example, pronouncing a ritual name can cause the presence of the one who is named by it, and making a mistake in a verbal ritual is offending, angering higher powers or harm them.

The origins of the non-conventional perception of the sign lie not in the original fideism of consciousness, but in the primary syncretism of the reflection of the world in the human psyche - this is one of the fundamental features of prelogical thinking. That was the thinking primitive man. At the same time, it is not a matter of the absence of logic - this logic is simply wrong. The story of the past is sufficient here to explain the present; similar phenomena can not only converge, but be identified; following in time can be understood as a causal relationship, and the name of a thing as its essence. In our time, the features of prelogical thinking can be observed in preschoolers. In particular, the non-conventional understanding of the word is well known to child psychology: “a word is identified with a thing” (K. I. Chukovsky) - for example, a first-grader may consider that in the sentence There were two chairs and one table, only three words, or that the word candy is sweet .

Identifying the sign and the signified, the word and the object, the name of the thing and the essence of the thing, the mythological consciousness tends to attribute to the word certain transcendental (wonderful, supernatural) properties, such as magical possibilities; miraculous ("unearthly" - divine or, on the contrary, demonic, infernal, satanic) origin; holiness (or, on the contrary, sinfulness); intelligibility to otherworldly forces. In the mythological consciousness, there is a fetishization of the name of a deity or especially important ritual formulas: the word can be worshiped as an icon, relics or other religious shrines. The very sounding or recording of a name can be presented as a magical act - as a request to God to allow, help, bless. Wed the so-called opening prayer (“read before the beginning of every good deed”) in Orthodoxy: In the name of the Father and the Son and the Holy Spirit. Amen.

Ideas about the unconventionality of a sign in a sacred text create an atmosphere of special, biased sensitivity to the word, which is characteristic of the religions of Scripture. The success of religious practice (the piety of the rite, the intelligibility of prayers to God, the salvation of the believer's soul) is directly dependent on the authenticity of the sacred text; its distortion is blasphemous and dangerous for the believing soul.

Here is a typical example of how people of the Middle Ages could perceive correction in a responsible confessional text. In the Orthodox Creed, the following words were read: I believe ... in God ... born, not created. Under Patriarch Nikon (in the middle of the 17th century), the opposing union a was omitted, i.e. became: I believe ... in God I was born, not created. This edit caused the sharpest rejection of opponents of Nikon's church reforms (future Old Believers). They believed that the elimination of the union a leads to a heretical understanding of the essence of Christ - as if he were created. One of the defenders of the former formula, Deacon Fedor wrote: “And this letter a the holy fathers Arius the heretic, like a sharp spear, stuck into his nasty heart ... And whoever wants that crazy heretic Arius to be, he, as if he wants, sweeps aside that letter a from the Creed. I want to think below and do not destroy the holy traditions ”(quoted from the edition: Subbotin, 1881, 12). Wed also an assessment of this correction by the monk Abraham: “Look, as if by the action of a satanin, one letter kills the whole world.” Desperate to return the previous reading of the Creed - with the union a (the Church Slavonic name for the letter a - “az”), the Old Believers threatened the Nikonians with hell: “And for a single az, which is now exterminated from the Symbol, you will be all in hell with Ariem heretic” (Subbotin , 1885, 274).

Such facts, caused by the non-conventional perception of the sacred sign, are known in the history of various religious traditions of Christianity. For example, in one Latin work of the XI-XII centuries. the use of the word Deus, ‘God’ in plural was regarded as a blasphemous concession to polytheism, and grammar as an invention of the devil: “Does it not teach how to decline the word God in the plural?”

The non-conventional perception of the sign is associated with the fear of translations of Scripture into another language and, in general, the fear of any, even purely formal, variations in expression. sacred meanings; requirements for special accuracy in the reproduction (oral or written) of the sacred text; hence, further, increased attention to orthoepy, orthography and even calligraphy. The non-conventional interpretation of the sign in Scripture in practice led to a conservative-restorative approach to the religious text: correction of liturgical books according to authoritative ancient lists, interpretation of incomprehensible words in lexicons, spelling rules and grammar - all the main philological efforts of medieval scribes were turned to the past, to the "holy antiquity”, which they sought to preserve and reproduce (see §100–101 below).

Belief in magical and sacred words is associated with the work of the right (basically non-verbal) hemisphere of the brain. Unlike the left hemisphere mechanisms that provide reception and transmission of intellectual-logical and abstract information, the right hemisphere is responsible for the sensory-visual and emotional side. mental life person. Unconscious and unconscious processes also have a right hemisphere nature.

Thus, the phenomenon of non-conventional perception of a sign is the main (elementary) psychological and semiotic mechanism that creates the very possibility of a fideistic attitude to language (speech). This is the seed from which faith in magical and holy words grows. The unconditional (non-conventional) perception of a linguistic sign in one way or another and form determines the relationship between the language, on the one hand, and the mythological-religious consciousness and confessional practice, on the other.