“日心说”时间认知模式
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摘要
本文通过对汉语方言材料进行共时研究来构建汉语宇宙观——以太阳为中心的时间认知模式。时间"日心说"之建立源自对汉语"夜来"歧义之谜的破解。"夜来"在现代汉语里具有"晚上"和"昨天"之意,即"入夜"和"日头爷"两意,而在方言里不存在歧义:要么指"昨天",要么指"晚上"。本文论证夜意派生自日头爷意,此"夜"是彼"爷",即日头爷。太阳是时间概念形成的源头,时间的实体化表征。另外,本文所构建的"日心说"时间认知模式类似于玛姆语和艾玛拉语的宇宙观,是人类时间参照点模式的源头。
Linguistic data from dialects of Chinese is employed synchronically to construct a cognitive model of sun-oriented cosmology. The ambiguity of yelai meaning "night" and "yesterday" in Mandarin Chinese disappears in dialects in which either yesterday or night reading is available, but not both. We argue that the night reading is derived from the yesterday reading in that the "ye" though spelled as "night" in both words is the grandpa "ye" as the sun. The sun is the origin of Chinese conception of time and the symbol or entification of time. The universality of this cognitive mode of sun-oriented time cognition awaits further study as it is similar to the cosmology of Mam and Aymara as it is the origin of Time-Reference-Point frame.
Linguistic data from dialects of Chinese is employed synchronically to construct a cognitive model of sun-oriented cosmology. The ambiguity of yelai meaning "night" and "yesterday" in Mandarin Chinese disappears in dialects in which either yesterday or night reading is available, but not both. We argue that the night reading is derived from the yesterday reading in that the "ye" though spelled as "night" in both words is the grandpa "ye" as the sun. The sun is the origin of Chinese conception of time and the symbol or entification of time. The universality of this cognitive mode of sun-oriented time cognition awaits further study as it is similar to the cosmology of Mam and Aymara as it is the origin of Time-Reference-Point frame.
引文
[1] Ahrens, K. & C. R. Huang. Time passing is motion[J]. Language and Linguistics, 2002(3): 491-519.
[2] Alverson, H. The Semantics of Experience: Universal Metaphors of Time in English, Mandarin, Hindi, and Sesotho[M]. Baltimore: Johns Hopkins University Press, 1994.
[3] Clark, H. H. Space, time, semantics and the child[A]. In Timothy,E.M(ed.). Cognitive Development and the Acquisition of Language[C].New York: Academic Press, 1973: 27-63.
[4] Fillmore, C. Lectures on Deixis[M]. Stanford, CA: CSLI Publications, 1971.
[5] Grebe, M. E. Concepción del tiempo en la cultura aymara: Representaciones icónicas, cognición y simbolismo[J]. Revista Chilena de Antropología, 1990(9): 63-81.
[6] Haspelmath, M. From Space to Time: Temporal Adverbials in the World’s Languages[M]. Munich, Newcastle: Lincom Europa, 1997.
[7] Levinson, S. C. Relativity in spatial conception and eescription[A].In Gumperz,J.J. & S. C. Levinson(eds.). Rethinking Linguistic Relativity[C]. Cambridge: Cambridge University Press, 1996: 177-202.
[8] Leon-Portilla, M. Time and Reality in Maya Thought[M]. Boston: Beacon Press, 1973.
[9] Moore, K. E. Ego-perspective and field-based frames of reference: Temporal meanings of front in Japanese, Wolof, and Aymara[J]. Journal of Pragmatics, 2011(3): 759-776.
[10]Moore, K. E. Elaborating time in space: The structure and function of space-motion metaphors of time[J]. Language and Cognition, 2017(9): 191-253.
[11]Núňez, R. & C. Cornejo. Facing the sunrise: Cultural worldview underlying intrinsic-based encoding of absolute frames of reference in Aymara[J]. Cognitive Science, 2012(3): 1-27.
[12]Watanabe, J. M. In the world of the Sun: A cognitive model of mayan cosmology[J]. Man, 1983(4): 710-728.
[13]Yu, N. The Contemporary Theory of Metaphor: A Perspective from Chinese[M]. Amsterdam/ Philadelphia: John Benjamins, 1998.
[14]Yu, N. The metaphorical orientation of time in Chinese[J]. Journal of Pragmatics, 2012(10): 1335-1354.
[15]蔡淑美. 汉语“前、后”时间指向的认知视角、认知机制及句法语义限制[J]. 当代语言学,2012(2):129-144.
[16]董为光. 汉语时间顺序的认知基础[J]. 当代语言学,2004(2):110-115.
[17]韩玉强,刘宾. 汉语空间隐喻时间中的“前、后”认知[J]. 修辞学习,2007(4):15-20.
[18]何亮. 汉语方言[昨天][今天][明天]的时间表达系统及其来源[J]. 中国语文,2017(5):589-601.
[19]蓝纯.从认知角度看汉语的空间隐喻[J].外语教学与研究,1994(4):7-15.
[20]刘正光,嫣克非,吕盈烟.英汉时间概念化差异对“前、后”时间指向对立的解释[J].现代外语,2018(5):608-620.
[21]沈家煊.不对称和标记论[M].南昌:江西教育出版社,1999.
[22]史佩信.汉语时间表达中的“前后式”与“来去式”[J].语言教学与研究,2004(2):59-64.
[23]王秉礼.释“夜来”[J].江苏教育,1981(4):24.
[24]王灿龙.“前、后”的时间指向问题新探[J].当代语言学,2016(2):176-193.
[25]伍铁平.表示“明天”和“昨天”的词的类型学研究[J].语言教学与研究,1993(4):87-102.
[26]谢云秋,刘汉华.“夜来”释解[J].语文知识,1998(7):57-57.
[27]许宝华,宫田一郎.汉语方言大辞典(全五卷)[Z].北京:中华书局,1999.
[28]岩田礼.汉语方言明天、昨天等时间词的语言地理学研究[J].中国语学,2007(4):1-28.
[29]张建理.汉语时间系统中“前”、“后”认知和表达[J].浙江大学学报(人文社科版),2003(5):84-91.
① 尸佼(战国),孙星衍(清)注:《尸子》影印本 (卷下)。上海: 中华书局,1935年,第15页。
② 伍铁平(1993: 93-94)指出: “夜来”的意思就是“昨天”(也有人解释为“昨夜”,其实“昨天”也可包括“昨夜”)。
③ 论证材料主要来自复旦大学和日本京都外国语大学合作编纂, 许宝华、宫田一郎主编的《汉语方言大辞典》全五卷(中华书局,1999年), 其他论证材料文中标注。我们举例的体例效仿《汉语方言大辞典》里的,对3个以上方言区出现的表达进行编号,举例主要以县志材料为主。
④ 我们这里的“时间运动”就是Moore(2017)的时间参照点模式(Time-Reference-Point, 或者Time-RP), 有别于自我参照点模式(Ego-Reference-Point, 或者Ego-RP),后者分前文所述的“自我在动”(moving-ego)和“时间在动”(moving-time)两个子模式或者变体。
⑤ 南北方向在玛姆语里被称作天空的两边或者两侧(sides of the sky)。
[2] Alverson, H. The Semantics of Experience: Universal Metaphors of Time in English, Mandarin, Hindi, and Sesotho[M]. Baltimore: Johns Hopkins University Press, 1994.
[3] Clark, H. H. Space, time, semantics and the child[A]. In Timothy,E.M(ed.). Cognitive Development and the Acquisition of Language[C].New York: Academic Press, 1973: 27-63.
[4] Fillmore, C. Lectures on Deixis[M]. Stanford, CA: CSLI Publications, 1971.
[5] Grebe, M. E. Concepción del tiempo en la cultura aymara: Representaciones icónicas, cognición y simbolismo[J]. Revista Chilena de Antropología, 1990(9): 63-81.
[6] Haspelmath, M. From Space to Time: Temporal Adverbials in the World’s Languages[M]. Munich, Newcastle: Lincom Europa, 1997.
[7] Levinson, S. C. Relativity in spatial conception and eescription[A].In Gumperz,J.J. & S. C. Levinson(eds.). Rethinking Linguistic Relativity[C]. Cambridge: Cambridge University Press, 1996: 177-202.
[8] Leon-Portilla, M. Time and Reality in Maya Thought[M]. Boston: Beacon Press, 1973.
[9] Moore, K. E. Ego-perspective and field-based frames of reference: Temporal meanings of front in Japanese, Wolof, and Aymara[J]. Journal of Pragmatics, 2011(3): 759-776.
[10]Moore, K. E. Elaborating time in space: The structure and function of space-motion metaphors of time[J]. Language and Cognition, 2017(9): 191-253.
[11]Núňez, R. & C. Cornejo. Facing the sunrise: Cultural worldview underlying intrinsic-based encoding of absolute frames of reference in Aymara[J]. Cognitive Science, 2012(3): 1-27.
[12]Watanabe, J. M. In the world of the Sun: A cognitive model of mayan cosmology[J]. Man, 1983(4): 710-728.
[13]Yu, N. The Contemporary Theory of Metaphor: A Perspective from Chinese[M]. Amsterdam/ Philadelphia: John Benjamins, 1998.
[14]Yu, N. The metaphorical orientation of time in Chinese[J]. Journal of Pragmatics, 2012(10): 1335-1354.
[15]蔡淑美. 汉语“前、后”时间指向的认知视角、认知机制及句法语义限制[J]. 当代语言学,2012(2):129-144.
[16]董为光. 汉语时间顺序的认知基础[J]. 当代语言学,2004(2):110-115.
[17]韩玉强,刘宾. 汉语空间隐喻时间中的“前、后”认知[J]. 修辞学习,2007(4):15-20.
[18]何亮. 汉语方言[昨天][今天][明天]的时间表达系统及其来源[J]. 中国语文,2017(5):589-601.
[19]蓝纯.从认知角度看汉语的空间隐喻[J].外语教学与研究,1994(4):7-15.
[20]刘正光,嫣克非,吕盈烟.英汉时间概念化差异对“前、后”时间指向对立的解释[J].现代外语,2018(5):608-620.
[21]沈家煊.不对称和标记论[M].南昌:江西教育出版社,1999.
[22]史佩信.汉语时间表达中的“前后式”与“来去式”[J].语言教学与研究,2004(2):59-64.
[23]王秉礼.释“夜来”[J].江苏教育,1981(4):24.
[24]王灿龙.“前、后”的时间指向问题新探[J].当代语言学,2016(2):176-193.
[25]伍铁平.表示“明天”和“昨天”的词的类型学研究[J].语言教学与研究,1993(4):87-102.
[26]谢云秋,刘汉华.“夜来”释解[J].语文知识,1998(7):57-57.
[27]许宝华,宫田一郎.汉语方言大辞典(全五卷)[Z].北京:中华书局,1999.
[28]岩田礼.汉语方言明天、昨天等时间词的语言地理学研究[J].中国语学,2007(4):1-28.
[29]张建理.汉语时间系统中“前”、“后”认知和表达[J].浙江大学学报(人文社科版),2003(5):84-91.
① 尸佼(战国),孙星衍(清)注:《尸子》影印本 (卷下)。上海: 中华书局,1935年,第15页。
② 伍铁平(1993: 93-94)指出: “夜来”的意思就是“昨天”(也有人解释为“昨夜”,其实“昨天”也可包括“昨夜”)。
③ 论证材料主要来自复旦大学和日本京都外国语大学合作编纂, 许宝华、宫田一郎主编的《汉语方言大辞典》全五卷(中华书局,1999年), 其他论证材料文中标注。我们举例的体例效仿《汉语方言大辞典》里的,对3个以上方言区出现的表达进行编号,举例主要以县志材料为主。
④ 我们这里的“时间运动”就是Moore(2017)的时间参照点模式(Time-Reference-Point, 或者Time-RP), 有别于自我参照点模式(Ego-Reference-Point, 或者Ego-RP),后者分前文所述的“自我在动”(moving-ego)和“时间在动”(moving-time)两个子模式或者变体。
⑤ 南北方向在玛姆语里被称作天空的两边或者两侧(sides of the sky)。
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