EMOTIONS AS CONSEPTS IN COGNITIVE LINGUISTICS

Аннотация

This work aims to present a novel perspective on emotion categories in cognitive linguistics (see to Kövecses 1986, 1990, 2000 for the "old" view). The premise that conceptual metaphors are multidimensional structures and the addition of a reformulated understanding of context to CMT (see Kövecses 2020) are the two modifications to "standard" conceptual metaphor theory (CMT) that the new perspective builds upon. These two modifications to the theory allow us to view emotion concepts as multidimensional metaphorical frameworks enmeshed in a multitude of contextual details. Key words: emotions, cognition, emotional sphere, metaphor, sthenic and asthenic, linguistic cultures, the linguistics of emotions. Introduction. A person connects to his environment in a particular way based on what he experiences and commits. The realm of feelings or emotions is the experience of this human link to the surroundings [8, p. 551]. Since almost all human systems—perception, physiological reactions, intelligence, and physical systems (thinking and speech included)—participate in the emergence, development, and manifestation of emotion, emotions are among the most challenging aspects of a person's relationship with the outside world (only speech is more challenging). Lexical units designating emotions and emotional states merit particular consideration when examining a word's emotional properties. Presumably, by delving into a thorough examination of these terms, one might come closer to comprehending the intricacies of the "emotional picture of the world" and investigate whether or not this "picture" is unique to various linguistic cultures. Literature review Philosophers such as Socrates, Aristotle, Seneca, R. Descartes, B. Spinoza, J. Locke, D. Hume, D. Diderot, I. Kant, I.V. Goethe, F. Nietzsche, and others have a profound understanding of emotions and how to evaluate them. It should be noted that the idea of reality, or actual existence, itself incorporated value aspects in ancient and medieval philosophy. Socrates, a well-known exponent of classical Greek philosophy, classified all feelings into the soul's pleasures and sorrows. Anger, fear, desire, hatred, 11 SCIENCE AND INNOVATION IN THE EDUCATION SYSTEM International scientific-online conference love, jealousy, and envy were among the latter. In Socrates' words, "it is much sweeter than honey, it flows into a person's chest" [7, p. 54], he embodied the essence of fury. According to the philosopher, being filled with wrath causes one to like this unpleasant, high-energy state. One’s should be aware that many philosophers link emotions to effects or passions in their arguments; these concepts merely share a quantitative moment of emotional arousal intensity. Fundamentally, they differ greatly from one another. Passion is a strong, enduring emotion that lasts a long time, whereas affect is an explosive emotional process that flows quickly and forcefully [8, pp. 579-580]. According to Aristotle, passions are anything that affects how individuals feel and the choices they make. They can also be related with happiness or sadness, such as fear, rage, compassion, and all other comparable and opposing emotions. According to Aristotle's definition, anger is "the desire, coupled with chagrin, to punish someone for what appears to be neglect either to some person or to his relatives, when it should not be neglected" [1, p. 60]. Aristotle defined passions as everything under the influence of which the state of people changes and various decisions are made, as well as what is associated with grief or pleasure: for example, anger, compassion, fear and all similar and opposite feelings. Anger, in Aristotle's interpretation, is "the desire, combined with chagrin, to punish someone for what appears to be neglect either to some person or to his relatives, when it should not be neglected" [1, p. 60]. Descartes recognized passion as a necessary emotion to prevent self- inflicted offense, but he also saw passions as motions and agitations of the soul [2, p. 494]. However, this enthusiasm frequently interferes with sound judgment and leads to mistakes that must subsequently be acknowledged and corrected. An intense urge to exact retribution and destroy the source of injury is specifically linked to rage [2, pp. 566-568]. J. Locke reduces the entire emotional sphere of a person to passions. According to the thinker, "our passions are driven by pleasure and suffering, pleasure and anxiety - not only bodily suffering and pleasure, but also any pleasure or anxiety we experience that results from any pleasant or unpleasant sensation or reflection" [5, p. 283]. Thus, Locke attributes hope to the pleasure of the soul, love and joy to pleasures, hatred to suffering, and sadness, fear, despair, envy, anger to the worries of the soul. Anger, the philosopher notes, is the anxiety or agitation of the soul upon receiving some kind of insult; it is accompanied by the intention to immediately take revenge