"Він був голосом народного духу й знаряддям українського свiтогляду…"

Abstract

У статті акцентовано на ролі «Енеїди» І. Котляревського у репрезентації кодів культури загалом та в ментальному просторі української культури зокрема, у відображенні фрагментів національної картини світу в аспекті специфіки етнічної свідомості, міфологічної та сміхової культури. Поему схарактеризовано крізь призму категорій прецедентності й інтертекстуальності, у площині взаємодії «свого» й «чужого» в межах художнього дискурсу.The article focuses on the role of I. Kotlyarevsky’s “Aeneid” in the representation of cultural codes in general and in the mental space of Ukrainian culture in particular, in the reflection of fragments of the national picture of the world in terms of specificity of ethnic consciousness, mythological and laughter culture. It is evidenced that the reconstruction of the national-linguistic picture of the world, represented by “Aeneid”, should be continued in the coordinates of the mental-lingual complexes. Among these complexes precedent phenomena are distinguished. They serve as markers of a particular linguistic culture and at the same time they are illustrative material of intercultural communicative interaction. The poem is characterized through the prism of the categories of precedence and intertextuality, in the plane of interaction between “one’s own” and “somebody else’s” within the limits of textual discourse. The precedent phenomena (precedent text, precedent situation, precedent saying, precedent name) are differentiated into universal and national precedent ones, the latter of which are considered as those, that contribute to the establishment of national identity and separateness of the Ukrainian linguistic community. It is revealed thepeculiarities of the formation of the speech subculture, available in the minds of native speakers in the form of certain borrowings, in particular from the texts of oral folk art. The national consciousness accumulates born in the society attention to the common people, the peculiarities of their life and culture, decoding of which happens due to the updating of the categories of intertextuality and precedence as well. In his own way ingenious I. Kotlyarevsky demonstrates an unbridled desire to bring the reader closer to the essence of the national spirit and national worldview, with linguistic means and techniques attests the indissoluble connection of time and generations, turns descendants to the origins of the world and national culture, in particular to oral folk art.