{"id":825,"date":"2019-10-09T14:04:07","date_gmt":"2019-10-09T14:04:07","guid":{"rendered":"https:\/\/www.lingstud.od.ua\/?p=825"},"modified":"2019-10-09T14:58:02","modified_gmt":"2019-10-09T14:58:02","slug":"%d0%be%d1%81%d0%be%d0%b1%d0%bb%d0%b8%d0%b2%d0%be%d1%81%d1%82%d1%96-%d1%96%d0%bd%d1%82%d0%b5%d1%80%d0%bf%d1%80%d0%b5%d1%82%d0%b0%d1%86%d1%96%d1%97-%d0%b4%d0%b5%d0%bc%d0%be%d0%bd%d0%be%d0%bb%d0%b5%d0%ba","status":"publish","type":"post","link":"https:\/\/www.lingstud.od.ua\/en\/2019\/10\/09\/%d0%be%d1%81%d0%be%d0%b1%d0%bb%d0%b8%d0%b2%d0%be%d1%81%d1%82%d1%96-%d1%96%d0%bd%d1%82%d0%b5%d1%80%d0%bf%d1%80%d0%b5%d1%82%d0%b0%d1%86%d1%96%d1%97-%d0%b4%d0%b5%d0%bc%d0%be%d0%bd%d0%be%d0%bb%d0%b5%d0%ba\/","title":{"rendered":"The Demonolexis in Yu. Andrukhovych\u2019s Long Short Story \u201cRecreatsii\u201d (\u201cRecreations\u201d)"},"content":{"rendered":"<p><strong style=\"font-family: inherit; font-size: inherit;\"><em>\u0411\u043e\u0441\u0430\u043a \u041d. \u0424.<strong><a href=\"\/archive\/2018\/27\/6.pdf\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-470 alignright\" src=\"https:\/\/www.lingstud.od.ua\/wp-content\/uploads\/2019\/09\/833px-PDF_file_icon.svg_-e1568127429360.png\" alt=\"pdf\" width=\"69\" height=\"85\" \/><\/a><\/strong><br \/>\n<\/em><\/strong>DOI: https:\/\/doi.org\/10.24195\/2616-5317-2018-27-6<\/p>\n<hr \/>\n<p><strong>Key words<\/strong>: demonolexis, demonomen, lexical-semantic group, non-personificated demonomen.<\/p>\n<hr \/>\n<p style=\"text-align: justify;\">The demonolexis in Yu. Andrukhovych\u2019s long short story \u201cRecreatsii\u201d (\u201cRecreations\u201d) has been analyzed in the article. In the course of the research there have been outlined the following lexical-semantic groups of demonomens: toponymic and onomastic names, modified lexemes, names of the rituals, genuine Ukrainian demonomens, obscene words and expressions, demonomens of Biblical origin, names from the world mythology and general demonolexis. The special lexical-semantic group has been formed by non-personificated demonomens, which serve to convey the peculiarities of the contemporary Ukrainian writers\u2019 mentality, their habits through speech. Such nomens help to reveal the protagonist\u2019s soul, show the positive and negative sides of his personal ego, demonstrate the duality of the human perception of the world, indicate the causes of phobias, emotions, sensations.<\/p>\n<hr \/>\n<p style=\"text-align: center;\">REFERENCES<\/p>\n<p>Andrukovych, Yu (2003) Rekreatsiyi. Lviv: Piramida [In Ukrainian].<\/p>\n<p>Vasylenko, A. (2001) Mifolohichni nominatsiyi: leksyko-semantychnyy aspekt. Nizhyn [In Ukrainian].<\/p>\n<p>Davydyuk, V. (1992) Ukrayinska mifolohichna lehenda. Lviv: Svit [In Ukrainian].<\/p>\n<p>Mify narodov mira (1980). M. [In Russian].<\/p>\n<p>Plachynda, S. (1993) Slovnyk davnyoukrayinskoyi mifologiyi. Kyiv: Ukrayinskiy pysmennyk [In Ukrainian].<\/p>\n<p>http:\/\/www.zsu.zp.ua.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0411\u043e\u0441\u0430\u043a \u041d. \u0424. DOI: https:\/\/doi.org\/10.24195\/2616-5317-2018-27-6 Key words: demonolexis, demonomen, lexical-semantic group, non-personificated demonomen. The demonolexis in Yu. Andrukhovych\u2019s long short story \u201cRecreatsii\u201d (\u201cRecreations\u201d) has been analyzed in the article. In the course of the research there have been outlined the following lexical-semantic groups of demonomens: toponymic and onomastic names, modified lexemes, names of the rituals, <a href=\"https:\/\/www.lingstud.od.ua\/en\/2019\/10\/09\/%d0%be%d1%81%d0%be%d0%b1%d0%bb%d0%b8%d0%b2%d0%be%d1%81%d1%82%d1%96-%d1%96%d0%bd%d1%82%d0%b5%d1%80%d0%bf%d1%80%d0%b5%d1%82%d0%b0%d1%86%d1%96%d1%97-%d0%b4%d0%b5%d0%bc%d0%be%d0%bd%d0%be%d0%bb%d0%b5%d0%ba\/\" class=\"more-link\">...continue reading<span class=\"screen-reader-text\"> \"The Demonolexis in Yu. Andrukhovych\u2019s Long Short Story \u201cRecreatsii\u201d (\u201cRecreations\u201d)\"<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[57],"tags":[],"class_list":["post-825","post","type-post","status-publish","format-standard","category-issue-27","h-entry","hentry","h-as-article"],"_links":{"self":[{"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/posts\/825","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/comments?post=825"}],"version-history":[{"count":4,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/posts\/825\/revisions"}],"predecessor-version":[{"id":942,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/posts\/825\/revisions\/942"}],"wp:attachment":[{"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/media?parent=825"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/categories?post=825"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lingstud.od.ua\/en\/wp-json\/wp\/v2\/tags?post=825"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}