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Studia Slavica
Authors:
Полина Оленева
and
Анна Литовкина

В течение многих столетий паремии (пословицы и поговорки) служили великолепной почвой для бесконечной трансформации. В последние же десятилетия паремиологическая трансформация приняла такие масштабы, что порой можно чаще встретить трансформы, чем традиционные паре-мии. Вольфганг Мидер назвал такого рода паремии антипословицами (нем. Antisprichwörter, англ. anti-proverbs). Этот термин был широко принят паремиологами всего мира.

Данная статья посвящена анализу русских пословиц и антипословиц о деньгах. В первой части работы были рассмотрены способы трансформации традиционных русских по-словиц: замена одного или двух слов; замена второй или первой части пословицы; добавление новых слов или, наоборот, выпадение слов; использование буквального значения вместо метафоричного; смешение нескольких пословиц. Многие антипословицы одновременно включают в себя несколько способов трансформации.

Во второй части статьи мы кратко осветили такие понятия как семантическое поле и гиперсема в контексте денег (к которой относятся помимо лексемы деньги также и такие слова как рубль, ко- пейка, платить, богатый, бедный, золото, долг, платеж и др.), а также мы привели примеры по-словиц о деньгах из различных языков мира (например, из английского, немецкого, французского, испанского, итальянского).

Третья часть статьи была посвящена анализу русских пословиц и антипословиц о деньгах. Сна-чала нами были рассмотрены примеры трансформации пословиц, в текстах которых есть слова, относящиеся к гиперсеме «деньги» (19 примеров). Потом мы направили фокус нашего внимания на антипословицы, в текстах которых присутствовала гиперсема «деньги», но в самих пословицах ее не было (14 примеров). Всего в этих двух разделах нами было проанализировано 33 русские пословицы и 88 антипословиц о деньгах. Фокус нашего внимания был прежде всего на том, что происходит в ходе трансформации с пословицами, какие виды трансформации являются наиболее популярны-ми в нашем корпусе, а также мы рассмотрели, какие смысловые изменения происходят с послови-цами во время их модификации. Эту часть статьи мы завершили анализом трех самых популярных в нашем корпусе пословиц о деньгах: Не в деньгах счастье; Не имей сто рублей, а имей сто друзей; Долг платежом красен и их многочисленных переделок.

Большая часть антипословиц о деньгах отражают актуальные реалии для носителей русского языка, в которых добавлены темы секса, коррупции, преступного мира, работы, кредитов, здоровья, ежедневных будней и праздников, качеств характера и др. По мнению В. Мидера, антипословицы нередко становятся моралистичными или даже дидактичными высказываниями, и мы это наглядно увидели на примере многочисленных антипословиц о деньгах.

For centuries, proverbs have provided a framework for endless transformation. In recent decades, the modification of proverbs has taken such proportions that sometimes we can even meet more proverb transformations than traditional proverbs. Wolfgang Mieder has coined the term anti-proverb (or in German, Anti- sprichwort) for such deliberate proverb innovations. This term has been widely accepted by paremiologists all over the world as a general label for such innovative alterations and reactions to traditional proverbs.

This paper is devoted to the analysis of Russian proverbs and anti-proverbs about money.

In the first part of the work, we have demonstrated various mechanisms of proverb variation, e.g. replacing a single word; substituting two or more words; changing the second part of the proverb; adding new words; omitting words; adding literal interpretations; melding two proverbs. Many anti-proverbs include several ways of transformation.

In the second part of the paper, at first, we have briefly covered such notions as the semantic field of the word money (which includes, in addition to the lexeme money, such words as ruble, kopeyka, pay, rich, poor, gold, debt, payment, etc.). Moreover, we have also introduced examples of proverbs about money from various languages of the world (for example, English, German, French, Spanish, and Italian).

The third part of the paper has been devoted to the analysis of Russian proverbs and anti-proverbs about money. In the first section, we have considered examples of transformations of proverbs with words related to the semantic field of the word money (19 proverbs). In the second section, we have focused on anti-proverbs in which the words belonging to this semantic field are present but in the original proverbs are absent (14 proverbs). In a nutshell, in these two sections, we have analyzed 33 Russian proverbs and 88 anti-proverbs about money. Mainly, we have focused on what happens during proverb transformation as well as on what types of transformation are the most common in our corpus. In addition, we have also examined various types of semantic change occurring to proverbs during their modification. We have finished the third part of the paper with an analysis of three most common proverbs about money in our corpus: Не в деньгах счастье [Money does not bring happiness]; Не имей сто рублей, а имей сто друзей [Do not have a hundred roubles but have a hundred friends]; Долг платежом красен [Debt should be returned by paying back].

The vast majority of the anti-proverbs about money portray real situations for native speakers of Russian. Among the themes treated in our proverb alterations are sexuality, corruption, criminal world, work, credits, health, weekdays and holidays, character traits, etc. According to Mieder, anti-proverbs often become moralistic or even didactic statements, and we have observed it in the numerous anti-proverbs about money treated in our study.

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Interpretation based on maxims of legal logic occupies an honourable place among the possible methods of legal interpretation; this being done most frequently using basic concepts originating from the classical period of Roman law, which faciliate orientation among contradictory decrees and help to clarify the meaning of legal rules. The following principles belong hereby, widely known in Modestinus's formulation but dating from the period of the leges XII tabularum: "lex posterior derogat legi priori",the Papinian "lex specialis derogat legi generali", and the "lex primaria derogat legi subsidiariae". It is a basic interpretive principle, that the legal rule should be interpreted in its integrity, not by extracting certain parts of it. The following the letter of the law often leads to its evasion. During the interpretation one should take into account the legislator's intention. If this is doubtful, the more lenient solution should be preferred. All these ideas can be traced back into a highly philosophical, Celsian principle, which is-also widely accepted in contemporary legal thinking. It-declares the vocation of the Law to implement Justice, according to which "ius est ars boni et aequi", the Law is an art of the Good and the Just. Out of these, the procedure called in fraudem legis is connected to the statement that enforcing the letter of the law often leads to inequity contradictory with the spirit of the law, i. e. injustice. Cicero also quotes this proverbium, already widely spread in the age of the Republic, which remained in use in his formulation until today: "summum ius summa iniuria", i. e. the utmost enforcement of the law leads to the greatest injustice. The present paper has a modest aim. It does not offer a general survey, but rather an introspection into the problem. First it enumerates the occurences of this proverb in the sources of Roman literature (I.), then it sketches the development and semantic changes of the concept of interpretatio (II.), next it investigates the meaning of summum ius in the relation of the ars boni et aequi principle and the concept of Justice in legal sources and Cicero's works (III.), in the end it will consider the further reaching consequences of this proverbium in Adagia by Erasmus of Rotterdam, one of the most important humanists (IV.).

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. Proverbs of Ancient Sumer . The World’s Earliest Proverb Collections . Vol. I . Bethesda : CDL Press . Alster , Bendt

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. Frequent reference to historical examples does not, however, constitute a coherent approach to history. The search for and reference to historical examples is simply an adaptation of the proverb ‘ Exempla trahunt ’, not a view of history. Myth-making, or

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well, that the old-age proverb that education is about preparing them for the future – what the student protestors were calling for – is not as straightforward as it might appear to be. Developments in society present a constant challenge to the

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.)] appears as a riddle only exceptionally, but is widespread as a proverb, János Erdélyi's is one of several 19th-century collections in which it appears. 18 Three further texts are questionable in terms of

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attributed to Danish physicist Niels Bohr, is very pertinent here. To be noted that Bohr may have used some old Danish proverb for his adage. 15 Blue economy refers to the sustainable use of marine resources

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for the collector to apply his/her creativity are available to various degrees, depending on not only the era but also the genre; in the case of works that exist in a more fixed form (e.g., folk song, ballad, proverb, riddle), there is obviously less

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2003 . 26 I detail László Arany's text formation practice and his proverb interpolations in particular in a separate essay.

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proverb, very often used in Hungary, according to which ‘nations exist in their own language’ ( Péter 2012 : 184) is obviously false in general but seems to be right for Hungary in particular. According to the survey results presented by Veres (2015 : 95

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