چکیده:
پس از انتشار کتاب اثرگذار استعارههایی که بر مبنای آنها زندگی میکنیم، تألیف جورج لیکاف و مارک جانسون در سال 1980، بسیاری از اندیشمندان به مطالعۀ جنبههای گوناگون استعارۀ مفهومی و چگونگی تأثیر آن بر تفکر و زندگی روزمره روی آوردهاند. در این میان، زُلتان کُوِچِش یکی از پژوهشگرانی است که در این راستا مطالعات زیادی انجام داده است و آثار ارزشمندی را نیز در حوزۀ زبانشناسی شناختی و استعاره به جامعۀ علمی تقدیم کرده است. یکی از این آثار، کتاب استعاره و هیجان: زبان، فرهنگ و جسم در احساسات بشری است که در سال 2000 توسط دانشگاه کمبریج انگلستان به چاپ رسیده است. در نوشتار پیش رو، تلاش شده است تا این اثر به بهترین شکل ممکن معرفی شود و خوانندۀ علاقهمند از این رهگذر بتواند تصویری کلی از آنچه کُوِچِش به دنبال آن بوده و در این کتاب به آن پرداخته است، به دست آورد.
After the publication of the influential book The Metaphors We Live By, by George Lakoff and Mark Johnson in 1980, many thinkers have started studying the conceptual metaphor’s various dimensions besides how it affects thinking and everyday life. In the meantime, Zoltan Kovecses is one of the researchers with a great deal of research in this field, also providing the scientific community with valuable works in the area of cognitive linguistics and metaphor. Published by the University of Cambridge, England in 2000, the book Metaphor and Emotion: Language, Culture and Body in Human Feelings is one of these works. In the present paper, it has been tried to introduce this work in its best possible way so that the interested reader may gain a general image of what Kovecses has been seeking and has dealt with in this book. Introduction What is emotion and how is it created? From one viewpoint, emotion may be described as a general, short response to an unexpected reality associated with a pleasant or unpleasant emotional state. Since emotion and the emergence of its manifestations, i. e. , behavior, are in close relationship with culture and social customs, this issue has gained a special place in different branches of humanities and behavioral sciences as well as social sciences. Emotion indeed contains responses rooted in our brain’s innermost and oldest part, called the brainstem. Millions of years later, over the evolution era, the thinking brain, or new cortex of the brain, i. e. , the large cortex made up of complex tissues making the upper layers of the brain appeared from these emotional root parts. This fact, the origination of the thinking brain from the emotional brain, and that the emotional brain had existed long before the logical brain, makes the association between thought and feeling clearer. Hence, it seems that emotions may play a key role in how we think and behave. The emotions we experience every day may propel to make big and small decisions in life. Emotions indeed appear in human being for a variety of reasons; sometimes they are transient, created in response to something simple, and sometimes they are stable, resilient, and even life-changing. They may make an incentive in us to act in certain ways and provide us with the tools required to interact in our complex social world. Discussion Given the significance and role of emotions in the lives of living creatures, various sciences have addressed them from various perspectives. The cognitive-linguistic approach to emotion is one of these perspectives, receiving more attention after the advent of Lakoff and Johnson’s (1980) conceptual metaphor theory. Zoltan Kovecses is a researcher looking at this issue from the viewpoint of cognitive linguistics and in the book Metaphor and Emotion, seeking to illustrate how people talk about emotions and how they think about them. In this path, Kovecses addresses various issues directly or indirectly helping him reach an answer to the abovementioned questions in order for him to be able to create a new understandable image of emotion and how to conceptualize it. To answer these questions, Kovecses initially tries to define the language of emotion. Although dividing the words of emotion into two categories besides expressing various perspectives about emotion, then providing a clear image of those two word categories, it is not seemed that he has succeeded to arrive at a comprehensive definition of emotion. Throughout this path, the critical reader is constantly faced with the question of what is emotion in itself, and what are the criteria for distinguishing it from other human features? Is it originally special to human at all? In this book, this concept has been taken for granted and there is nowhere a specific definition for it, making it impossible to simply find and consider the various types of emotion for further reflection. Kovecses continues to investigate the intercultural category of emotion conceptualization, also creating one of the most interesting parts of his book, since although the analysis of concepts in a specific language owns its special value, only by generalizing it, we can claim that a science has been made and a new theory has been developed (Goldstein & Goldstein, 1984). Conclusion The book Metaphor and Emotion is a book that may be addressed from several dimensions; accordingly, it can be useful in the study of various fields. Although Kovecses has addressed emotion from the perspective of cognitive linguistics, just as cognitive linguistics studies have affected other areas like neuroscience, sociological, philosophical, linguistic studies, etc. this review may also make a difference in the field of emotion and its related concepts. Moreover, an accurate and deep understanding of what expressed by Kovecses about the conceptual metaphors of emotion necessitates a right understanding of the metaphor concept in the cognitive linguistics field as well as metaphorical thinking and its key role in human mental processes. Nevertheless, even without this background, this book may open new horizons before the eyes of the interested reader.
خلاصه ماشینی:
source domain شود که به این نکته بپردازد که آیا هیچ گونه زبان خاصی فراتر از آنچه زبان لفظی ١ (حقیقی یا عینی) مینـامیم ، بـرای هیجـان هـا و درک آنها وجود دارد یا هرچه هست همان مشتی واژه است که در فرهنگ های لغت دیده میشود و از فرهنگی به فرهنگ دیگـر متفاوت است ؟ اصلاً آیا داشتن پاسخی برای این پرسش ها تغییری در چیزی ایجاد خواهد کرد؟ زُلتان کُوِچِش ،٢ استاد تمام زبان شناسی دپارتمان مطالعات آمریکایی دانشگاه اِتووسُ لراند٣ بوداِپست و نویسندة کتاب استعاره و هیجان : زبان ، فرهنگ و جسم در احساسات بشری، در سرآغاز این کتاب به دوگانگی نگرش های موجـود بـه خاسـتگاه هیجـان اشاره کرده است و نوشته است که بسیاری از پژوهشگران بر این باورند که هیجان ها یا منشـأ زیسـت شـناختی دارنـد (مثـل پیـروان تجزیه گرایی زیستی)،٤ یا محصول فرهنگ هستند (معتقدان به ساخت گرایی اجتماعی)٥.
ایـن پرسـش هـا عبارت اند از: آیا زبان ذهنی-مجازی، و استعاره به عنوان نمونۀ بارز١ آن ، در نوع تفکر انسان مؤثرند؟ آیا استعاره هـا صـرفاً واقعیـت لفظی (حقیقی یا عینی)ِ ازپیشْ بوده ای ٢ را منعکس میکنند یا اینکه فراتر از این میرونـد و واقعیـت هیجـانی-عـاطفی انسـان را بـه نمایش میگذارند؟ آیا اگر زبان مجازیای برای هیجان وجود داشته باشد، این نوع از زبان و به دنبال آن ، این روش تفکـر دربـارة هیجان میان فرهنگ های مختلف مشترک است و میتوان به جهانیهـای زبـان هیجـان اعتقـاد داشـت ؟ یـا اینکـه متفـاوت اسـت و نگرش ساخت گرایی اجتماعی ٣ را تایید میکند؟ برای پاسخ گویی به این پرسش ها، کُوِچِش ابتدا میکوشد تا تعریفی از زبان هیجان به دسـت دهـد.
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