从回鹘文文献语言动词语态论回鹘人行为态度的伦理化

发布时间：2018-04-13 03:26

本文选题：回鹘文文献 + 动词语态　；参考：《复旦大学》2010年博士论文

【摘要】： 语言使人类对周围无数的事物和关系范畴化,由此对象和事物不再是知觉领域内直接体验的东西,而是被体验在概念和理智系统中的物体,后者不仅丰富人们对事物的理解,而且固化这一理解的认识。动词是用来叙述事物之动作或变化的,是表示动作或行为的一类词。世界是由物质构成的,而物质总是处在不断的运动之中。如果说人们对于经验世界的认知是从物质的运动开始的,那么这一认知过程必然在语言结构上烙下印迹,不管是从形态丰富的语言还是缺少形态变化的语言来看,动词范畴在语言中的地位是不可忽视的,已有不少语言学家指出,动词在语言(句子)中处于核心的地位。而语态范畴是动词最突出,最能表达主体行为观点的范畴,从这个角度上讲它是关于动词的主要范畴。一、回鹘文文献语言动词语态的特点语态范畴表示动作与参与动作的主体的关系,观察视角和角度的不同导致不同的表达形式和意义。在各语言中,因各语言系统的特殊性,动词与主体的关系往往用独特的形式和不同的手段来表达。回鹘文(古代维吾尔族使用过的语言文字)文献语言动词语态范畴无论是形式还是其表达的错综复杂的意义都非常丰富。本文以大量回鹘文文献语言的动词语态分析为基础,提出回鹘文文献语言动词语态的几个特点： 1.回鹘文文献语言动词语态要么同时显现出运动的结果及突出导致结果的主体,要么只显示运动产生的结果而隐含引发结果的主体。从这个意义上讲,回鹘文文献语言动词语态完全不同于现代英语等印欧语系语言的动词语态情况,也不同于汉语动词语态的特点。 2.动词语态是回鹘文文献语言句子主要的构成单位,没有一个回鹘文句子是独立于动词语态而产生的,任何一个回鹘文句子都包含书写者对行为过程和结果的某种主观观念。 3.回鹘文文献语言的动词语态范畴涉及语音,词汇和语法系统。它按照语音规律成双成对的出现,它能进入词汇系统构成新词,它能在语法系统中形成构形系统。同一种语态形式即语态词缀加在动词词干后,既可构成形动词,副动词,名动词,又可构成动词语态范畴。 4.回鹘文文献语言动词语态具有交叉的现象,同一种形态既属于中动态语态范畴,又属于反身态语态范畴(传统的观点是被动态和反身态形式相同,但没有给予区分)。目前对这一现象还没有给与足够的重视,存在认识上的混淆。本文对大量回鹘文文献语料中的动词语态进行分类(由于文献残缺,大部分例子没有以整句的形式出现,因此在本文中,仅描写和阐释完整的语例,对残缺部分以表格形式列表)。在穷尽性的描写中我们论述了交叉现象的产生及区别,并对语态情况的复杂性和丰富性提出了理论依据。二、回鹘人“以行追责”的行为伦理及其在动词语态上的反映：“自责”与“匿责”。在大量语料分析的基础上,我们提出对回鹘人行为伦理特性的一个重要见解,即“以行追责”。我们认为,回鹘文文献语言动词语态所体现的这一特性是回鹘人“以行追责”的行为伦理思想在该语言结构中的反映。按照这一思路,我们把回鹘文文献语言动词语态分为自责和匿责等两种形式,自责形式包括原态,反身态,互动态和使动态；匿责形式包括中动态和被动态。(由于以往的术语未能完全地说明或解释回鹘文文献语言动词语态现象,在本文中我们给出新的术语和定义。)这样,回鹘文文献语言动词语态范畴一目了然,而且像反身态和中动态这样具有相同形式结构的复杂现象也顺理成章各归其所,即如果是自责形式那就属于反身态,如果是匿责形式就属于中动态。一般来说,对于一个民族越是重要的东西,该民族对它的“语言分割”就越是细密。例如游牧民族的经济生活主要取决于牲畜,这使得游牧人的文化要求集中于这一方面。“属于文化中心的词汇比属于文化边缘的词汇详尽…文化上的要求使人们在对自然界的认识中重视某些区别而忽视另一些区别。”从大量的语料分析中,我们发现回鹘文文献语言动词语态形式如此丰富,它不仅有单一的形式还具有复杂形式,即双重甚至三重重迭形式,这种现象不能不说是回鹘人对行为态度重视的主观意识的体现。三、回鹘民族行为态度的核心：承担责任文化语言学认为,“在语言学习过程中,人类同时在无意识和潜意识中埋下了该语言所蕴积和规定的文化模式(包括思维模式,行为模式),这使得人类的行为总是呈现某种文化特有的样式”。我们认为回鹘文文献动词语态的丰富性和特殊性也不是凭空而来,它是回鹘文化的范畴化反映。地理环境对形成一个民族的性格和对这个民族历史发展所产生的影响也许不完全是绝对的,但也绝对不能忽视它。穆罕默德.巴格拉西先生说“不论怎么说,维吾尔人的整个生命观,文化,性格,习俗的形成是与自己生长的,具有几千年历史的塔克拉玛干是由千丝万缕的联系。作为维吾尔人的特殊生活环境,生存空间的塔里木河流域,吐鲁番,哈密盆地,准格尔盆地,七河地区的地理特点,即荒漠,戈壁,干旱的气候环境是形成这个民族心理特征和性格积累的重要因素。他们在新疆这种自然条件非常恶劣的环境中,认识到了要保护自己。”’生存环境对于一个民族性格的形成以及该民族生存模式的铸造有很大影响,很大程度上它能作用于该民族生存意识的产生以及发展。游牧是回鹘人的生存方式,即回鹘是游牧文化的熏陶中成长的民族。热依罕女士说：“因为各种不以人的意志为转移的自然力量,迫使游牧民族无奈地面对沧桑,总是被动地承受每一次自然力量强加于头上的重大打击。因此,敬畏自然,敬畏支配自然的神灵,成为维吾尔人牢不可破的精神意念。在这样的恶劣环境中,他们总是在大自然挤迫的夹缝中求生存的,任何一种自然物和自然力量都可以对其造成重大的生存威胁,而其中最令人感到神秘莫测和敬畏的就是上天。”回鹘人认为一切大自然的变化都掌握在上天的手中,人们的一举一动都被上天监视着,人们的一切行为的后果都会导致上天对人们的赞赏或不满,人们的行为不管在现世或来世都被上天追责,结果是行为有好的结果就有“好报”,行为有恶的结果就有“恶报”。不管是对上天的敬畏还是对生存的把握,很大程度上都来自生存空间的特殊性,回鹘人要生存就必须关注自己行为的得失,就要适应恶劣的环境,这是生存的本能反应。我们认为是生存本能要求他们高度关注一切行为及其行为所带来的结果,是生存智慧使他们把“以行追责”的生存方式成为他们最理想的生存理念。生存环境造就了一代又一代乐观,正直,刻苦并诚实的回鹘人,生存本能铸造了以“以行追责”思想作为行为标准的回鹘人。穆罕默德.巴格拉西指出：“维吾尔人开朗,坦率,朴实,性急,阳刚,粗犷,但却富有情感,真切,诚实,干脆,说话做事爽利痛快,说一不二,易热易冷(塔克拉玛干也是白天易热,晚上易冷),热情好客,幽默风趣,爱说笑话,脾气固执,对任何新事物都感兴趣,慷慨,忠诚,能歌善舞和善于参加具有挑战性的活动,即是在最困难的时刻都不会忘记以希望,情趣和歌声来度过难关。他们的这种性格与生长在浩瀚的塔克拉玛干上的胡杨,红柳的本质,属性是一致的。” 回鹘人行为态度的核心是承担责任,这种承担包括个人对自己的行为负有责任,并要求他人对他自己的行为负责任。(我们发现回鹘语语气也存在这一现象,本文没有涉及,我们在今后的工作研究中将进一步深入探讨。)在注重自己承担责任的同时,也使整个人类承担责任。责任在回鹘民族是一种基于生存基础之上的社会制度和人际关系运作系统。回鹘民族的历史展现给人们最强烈的印象是社会秩序的稳定,经济的发展,尽管免不了社会和皇朝的动乱及变更,但回鹘民族主体的完整性和作为行为主体的行为一致性是显而易见的。回鹘人面对行为问题,其看法和行为常常表现出一种强烈的责任化倾向,这是一种值得深究的现象。“以行追责”的观念在回鹘历史上培育出了安分守己的回鹘人民和和谐的回鹘社会,使他们在不断发生的变革中的动乱与波动中仍保持自我的存在。因为支撑着道德、法律等力量的是人对自身行为的控制与对该行为的责任性。重视行为模式的意义在于：每一个人都应该也必须重视行为模式问题,讨论行为模式问题,深思行为模式问题。我们可以从回鹘文文献语言动词语态范畴体现的行为的“自责”与“匿责”的行为观念中去汲取智慧,从而认识到回鹘民族“以行追责”的思维方式和行为模式。通过它我们还可以体会到回鹘人的生存智慧。人的观念与行为无不受着民族的生存经验的影响。这种生存经验是回鹘人长期在恶劣的生存环境中与艰难困苦斗争的过程中获得的。 “以行追责”作为回鹘行为伦理化的主要观念,要求每个行为主体“先行到责”,由“行”的结果“责”来反观“生存”。由“责”来观“行”的结果,可以使人自我定位,使人生中的一切均具备好坏优劣美丑是非的价值判断,这就为回鹘人的人生确定了方向,性质和内容。所以回鹘人观念中,既要关注“行”又要在乎“责”,立于“行”和“责”的视角观察“生存”,才能更好地“生存”,在短暂的一生中创造出更大更多的意义与价值,让人生辉煌。要在现代社会中推展“以行追责”精神,造福全人类,共创和谐社会,就有必要回溯传统,发现古老回鹘文明中的生存智慧,并将其转化为建造和谐社会的有益资源。回鹘人长期不懈地努力,运用伦理行为准则来建立和谐的人际关系和人类社会。其出发点和目的都是为了生存得更好。“以行追责”乃是建立和谐社会的基础和核心。 “以行追责”作为一种行为伦理化内核,是调节回鹘人们之间社会关系的手段。“以行追责”的思维正是回鹘民族的行为准则,是德治与法治功能有效施行的保障。因为只有主体对自己行为有认识和控制时,德治与法治才顺利进行或起到作用。回鹘民族的“以行追责”思想既是构建德治与法治来建设和谐社会的有利条件,又是发扬德治和法治巩固社会发展和社会稳定的有效因素。我们追溯漫长的回鹘民族社会历史会发现,回鹘民族“以行追责”的思维方式催促回鹘人们关注自己的行为与他人保持和谐的关系,建立和谐社会。这种“以行追责”思想,对于巩固社会安定,发排着重要的作用。也许回鹘民族社会的产生并不以“以行追责”为前提,但是“以行追责”思维成果的形成却在更高层次上保障和促进了社会的发展与和谐。实现社会和谐,建设美好社会,始终是人类孜孜以求的社会理想。“以行追责”不管是从道德还是法律上说都是关于行为的规则系统,是达到和谐社会目的的手段。每一个主体行为的自我控制是建立和谐社会的重要内容和理念前提,也是和谐社会的目标之一,是树立社会秩序的基础和维护社会和谐稳定的基石。“以行追责”的思想对形成和谐邻里关系具有积极作用,有助于社会关系的稳固。对本民族的认同是民族认同的基本认同之一,该认同最基本的作用就是团结本族成员,形成本民族稳定共同体。而在与其他民族的关系上,这种“以行追责”行为模式对形成良好的社会风尚也有积极作用,它使得各民族和谐共处。
[Abstract]:Language makes humans sort of numerous things and relationships around them , whereby objects and things are no longer something that is directly experienced in the realm of perception , but rather an object that is experienced in conceptual and intellectual systems , which not only enrich people ' s understanding of things , but also solidify the understanding of this understanding .

The verb is used to describe the action or change of things . It is a kind of word representing action or behavior . The world is composed of material , and the material is always in constant movement . If the cognition of the experience world starts from the movement of the material , the position of the verb category in the language is not to be ignored . However , it has been pointed out that the verb is in the core position in the language ( sentence ) .

The Characteristics of the Pragmatic Features of the Uygur Language in the Uygur Language ;

In each language , because of the particularity of each language system , the relationship between the verb and the subject is often expressed in a unique form and a different means .

In this sense , the verb ' s state of the Uygur language is completely different from that of the Indo - European languages , such as modern English , and it is different from that of the Chinese verb .

2 . The modal of the verb is the main constituent unit of the sentence in the Uygur language , and none of the Uighur sentences is generated independently of the tense of the verb , and any one of the Uighur sentences contains some subjective idea of the writer ' s behavior process and result .

3 . The semantic categories of the verbs in the Uighur literature language relate to speech , vocabulary and grammar systems . It can enter the lexical system to form a new word , which can form a new word in the lexical system . It can form a configuration system in the grammar system .

4 . There is a cross between the verb and the verb in the Uygur language , and the same form belongs to both the dynamic and the inverse tense categories ( the traditional view is the same as the form of dynamic and antibody states , but no distinction is given ) . At present , there is not enough attention to this phenomenon , and there is confusion in understanding . In this paper , we classify the tense of the verbs in the corpus of Uighur literature ( because the literature is incomplete , most of the examples are not in the form of a whole sentence , so in this paper , only the complete language example is depicted and explained , and the incomplete part is in the form list ) . In the exhaustive description , we discuss the generation and difference of cross phenomena , and put forward the theoretical basis for the complexity and richness of the situation .

Second , the behavior ethics of the Uighur people and their reflection in the verbal state of the verbs : " self - blame " and " hiding - blame " .

On the basis of a lot of linguistic analysis , we put forward an important insight into the ethical character of the behavior of the Uighur people , that is , " to pursue the responsibility " . In our view , this characteristic reflected in the verb voice of the Uighur literature is reflected in the structure of the language . According to this idea , we divide the tense of the Uygur language into two forms : self - blame and hiding - blame , and the form of self - responsibility includes the original state , the back - up state , the mutual dynamic and the dynamic ;
In this paper we give new terms and definitions . In this way , the semantic category of the Uygur document language verb is clear , and the complex phenomena of the same form structure like the back - up state and the middle - dynamic state are all the same , that is , if it is the form of self - responsibility , it belongs to the back - up state , and if it is the form of concealment , it belongs to the middle - dynamic .

In general , the more important it is for a nation , the more closely the nation ' s " language division " is . For example , the economic life of nomadic peoples depends mainly on livestock , which concentrates on the cultural demands of nomadic people . " The vocabulary belonging to the cultural center is more detailed than the vocabulary belonging to the cultural edge . . Cultural demands have made people attach importance to some differences in the understanding of nature and ignore others . " From a great deal of linguistic analysis , we have found that the verb is so rich in the Uighur literature . It has not only a single form but also a complex form , that is , double or triple overlap , which cannot be said to be a reflection of the subjective consciousness that the Uighur people attach to the attitude of behavior .

III . Core of the attitude of the Uighur people ' s behavior : responsibility

According to cultural linguistics , " in the course of language learning , mankind also buried the cultural pattern ( including the mode of thinking and behavior pattern ) in the unconscious and subconscious , which makes human behavior always present a certain culture - specific pattern . " We believe that the richness and particularity of the verb ' s state of the Uighur literature verb is not based on the emptiness . It is the category of the Uighur culture .

The influence of the geographical environment on the formation of a national character and the development of the history of the nation may not be absolutely absolute , but it is absolutely impossible to ignore it .

It is the survival of the Uighur people , that is , the Uighur is the people who grow up in the smoke of nomadic culture . In this harsh environment , they are always driven by the nature of nature , which is a great blow to the people ' s life . " The Uighur people are open , frank , simple , sexually anxious , masculine , rugged , but rich in emotion , sincere , honest , crisp , eloquent , funny , stubborn , interested in any new thing , generous , loyal , capable of singing and dancing , and being good at taking part in challenging activities , that is , in the most difficult times , they will not forget to see hope , interest and singing . Their personality and growth are consistent with the nature and attributes of the Populus alba and the red willow grown on the vast Taklimakan . "

The core of the attitude of the Uighur people is to assume responsibility , which includes the responsibility of the individual for his actions , and requires others to assume responsibility for his own actions . ( We have found that there is also this phenomenon in the Uighur tone , which is not covered in this article , and we will further explore in the future work study . ) At the same time paying attention to its responsibility , the whole mankind is held responsible . It is a kind of social system and interpersonal operation system based on the existence foundation . The history of the Uighur people shows that the social order is stable and the economic development , although the social and imperial movements and changes can not be avoided , but the integrity of the main body of the Uighur nationality and the consistency of the behavior of the behavior subject are obvious .

The Uighur people face the problem of behavior , their opinions and behaviors often show a strong tendency of accountability , which is a phenomenon worth investigating . The concept of " pursuing responsibility " has bred the people and harmonious society of the Uighur people and the harmonious society in the history of the Uighur Uighur , so that they still maintain the existence of self in the turmoil and fluctuation of the changing change .

The significance of the mode of behavior is that each person should also pay attention to the problem of behavior pattern , discuss the question of behavior pattern and the problem of deep thinking behavior mode . We can learn wisdom from the behavior concept of " self - blame " and " hidden responsibility " of the behavior embodied in the tense category of the Uighur literature language verb , thus recognizing the mode of thinking and the behavior pattern of the Uighur nationality " in line with responsibility " . Through it , we can also realize the survival wisdom of the Uighur people .

The concept and behavior of human beings are not influenced by the experience of people ' s survival . This experience is obtained by the Uighur people in the struggle of hardship and hardship for a long time .

As the main idea of the ethical and physical chemistry of the Uighur behavior , the author calls for each actor to " advance to blame " , and the result of the " line " to reflect the existence of " survival " . The " responsibility " is the result of the " line " . It can make people self - locate and make all the life in life have the direction , nature and content . Therefore , it is necessary to focus on the " survival " in the view of " line " and " responsibility " , so as to " live " better , and to create more meaning and value in the short life , and make life brilliant .

To promote the spirit of " pursuit of responsibility " in modern society , to benefit all mankind , to create a harmonious society , it is necessary to trace back the tradition , discover the wisdom of existence in the ancient Uighur civilization , and transform it into the beneficial resources of building a harmonious society .

As a kind of behavior ethics kernel , it is the means of regulating the social relations among the Uighur people . The thought of " pursuing responsibility " is the guarantee for the effective implementation of the function of rule of law .

The self - control of each subject ' s behavior is one of the important contents and concepts of the harmonious society . It is one of the basic identities of the harmonious society . It is one of the basic identities of the harmonious society . The identity of each subject is the unity of the members of the ethnic group and the formation of the national stability community .

【学位授予单位】：复旦大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：H211;K289

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