Ẩn dụ ý niệm con người là cây trong thành ngữ, tục ngữ tiếng Việt

v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> <br /> <br /> ẨN DỤ Ý NIỆM “CON NGƯỜI LÀ CÂY”<br /> TRONG THÀNH NGỮ, TỤC NGỮ TIẾNG VIỆT<br /> <br /> NGUYỄN THỊ BÍCH HẠNH *<br /> *<br /> Học viện Khoa học xã hội, ✉ ntbichhanh78@gmail.com<br /> Ngày nhận bài: 11/01/2018; ngày sửa chữa: 26/02/2018; ngày duyệt đăng: 28/02/2018<br /> <br /> <br /> <br /> <br /> TÓM TẮT<br /> Từ lý thuyết của ngôn ngữ học tri nhận, bài viết nghiên cứu mô hình ẩn dụ ý niệm “con người<br /> là cây” trong thành ngữ, tục ngữ tiếng Việt. Tìm hiểu cách tri nhận của ông cha ta về con người<br /> và các chu kỳ vòng đời người dựa trên ý niệm về chu kỳ sinh trưởng của thực vật được hiện thân<br /> trong ngôn ngữ. Căn cứ vào những tương liên trong kinh nghiệm và những miền tri thức được<br /> chiếu xạ từ miền nguồn sang miền đích, bài viết chỉ ra cơ chế sao phỏng giữa hai miền không gian<br /> trong tư duy ngôn ngữ của người Việt. Dựa trên quan hệ logic trong việc tổ chức lược đồ ánh xạ<br /> của ẩn dụ ý niệm, bài viết chỉ ra kiểu tư duy đặc thù trong cấu trúc ý niệm mang đặc trưng tư duy,<br /> văn hóa của người Việt.<br /> Từ khóa: ánh xạ, ẩn dụ ý niệm, cây, con người, thành ngữ, tục ngữ<br /> <br /> <br /> <br /> <br /> 1. METAPHOR AND CONCEPTUAL agreed upon and affirmed by many structural<br /> METAPHOR linguistics around the world.<br /> <br /> In traditional viewpoint, metaphor is often Since Lakoff & Johnson (1980) published the<br /> considered a problem of language itself, including classic book Metaphor We live by, with the view<br /> some symbols in a figurative sense, based on that: “metaphor is pervasive in everyday life, not<br /> words in literal interpretation. Metaphor, which is just in language but in thought and action. Our<br /> studied by many rhetoricians, is often referred to ordinary conceptual system, in terms of which we<br /> as the way to convert names based on an implicit both think and act, is fundamentally metaphorical<br /> comparison between two things with similarities in nature” (Lakoff & Johnson, 1980, p.30), the<br /> or of similar natures. The mechanism of metaphor concept of metaphor has undergone a breakthrough<br /> creates the most common meaning conversion in change as cognitive linguists claim that metaphor is<br /> all languages. This traditional view of metaphor also an effective cognitive tool for conceptualizing<br /> dates back to the Aristotelian period, which was abstract ideas. Metaphor is not merely a form<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 20 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> of language but also a form of human thinking Nhu Y (chief author, 1995). The total number of<br /> about the world. Metaphorical thinking is based idioms surveyed is 2.500.<br /> on concepts. The theory of conceptual metaphor<br /> proposed by both of them has attracted particular The article uses a number of research methods,<br /> attention in the field of cognitive linguistics. such as analytical and descriptive method; concept<br /> Accordingly, metaphor is a tool through which analysis method; in combination with statistics<br /> vague experiences of human are conceptualized and classification to address research objectives<br /> on the basis of more specific experiences (Lakoff and prove the set hypotheses, according to the<br /> & Johnson, 1980, p.4). Lakoff assumes that many following procedure:<br /> of our experiences are metaphorically created<br /> through a limited number of image schemas, made Step 1: Identify a set of characteristic features<br /> by metaphorical projection between the “source” of the source domain PLANT and the target<br /> and the “target” domains, with the general domain PEOPLE;<br /> model of TARGET IS SOURCE. This special<br /> Step 2: Identify a set of corresponding features<br /> meaning conversion is accomplished through<br /> in cognitive framework PEOPLE ARE PLANTS;<br /> irradiation between two spatial domains, where<br /> the properties of the source domain are usually Step 3: Perform statistics and classification<br /> more firmly structured (e.g. PLANT, JOURNEY, from collected data sources to separate the<br /> CONTAINER) and partially mapped to the target metaphorical expressions of the concept PEOPLE<br /> domain - usually more abstract (e.g. PEOPLE,<br /> ARE PLANTS;<br /> EMOTION, TIME)... (Lakoff & Johnson, 1980,<br /> p.8). Through metaphor, people recognize that the Step 4: Group the metaphorical expressions<br /> world consists of material world, spiritual world of the concept PEOPLE ARE PLANTS according<br /> and emotional world. Metaphor is attached to the to the criteria of “plant life cycle” defined in the<br /> cultural characteristics of native speaker. The article Cognitive framework;<br /> applies the theoretical frameworks of cognitive<br /> linguistics in idioms and proverbs in Vietnamese to Step 5: Develop an irradiation map in the<br /> figure out the metaphorical expression of PEOPLE metaphor PEOPLE ARE PLANTS based on<br /> ARE PLANTS and subordinate metaphors of this the mechanism of moving the properties from<br /> concept, to demonstrate the intimate relationship “plant life cycle” to “people life cycle” in<br /> between language -​​ culture - thinking expressed idioms and proverbs in Vietnamese; show the<br /> through conceptual expressions. path and the mechanism of replication between<br /> spatial domains of source and target, “plant” and<br /> 2. METHODS AND DATA USED FOR “people” in conceptual thinking of the Vietnamese<br /> RESEARCH to demonstrate the intimate relationship between<br /> The research materials are taken from Kho language -​​ culture - thinking expressed through<br /> tàng tục ngữ người Việt (Vietnamese proverb conceptual expressions.<br /> treasure), Volumes 1, 2 by Nguyen Xuan Kinh,<br /> 3. RESULTS<br /> Nguyen Thuy Loan, Phan Lan Huong and Nguyen<br /> Luan (2002), with 16.098 proverbs; Từ điển 3.1. The correspondence between source<br /> thành ngữ và tục ngữ Việt Nam (Dictionary of domain and target domain<br /> Vietnamese idioms and proverbs) by Nguyen Lan,<br /> (2014); and Từ điển giải thích thành ngữ tiếng Việt Conceptual metaphorical model PEOPLE ARE<br /> (Explanation of Vietnamese idioms) by Nguyen TREES is a universal concept in every culture. In<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 21<br /> v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> the treasure of Vietnamese idioms and proverbs, – cây phả hệ (family tree), cấy (to transplant) – cấy<br /> the concept PEOPLE ARE TREES reflects the phôi (to transplant embryo) (Hoang Phe, Editor,<br /> cognitive mechanism about the human world 2010). In the people’s language, source concept<br /> and the cognitive way of our forefathers about “trees” is assigned regularly to the conceptual<br /> people based on the concept of plants, trees and domain associated with “people” and the forms of<br /> vegetables. Mechanism of this concept includes the abstract system associated with “people” like<br /> source domain “trees”, mapping onto target social organization, social relation, economic and<br /> domain “people”. The attributes and knowledge of political system, ideology, etc. For example, ươm<br /> “trees” are mapped and projected onto “people”, mầm cho tương lai (to grow the seed for future);<br /> and a few features of “trees” are attributed to gieo nghi ngờ (to sow the seeds of doubt); được<br /> “people”. These domains of knowledge in idioms mùa (to have a good crop) – kinh doanh được<br /> and proverbs are purely conceptual and structured mùa (to have a good business), bội thu ý tưởng<br /> according to the center - periphery model. (surplus of ideas); gặt hái thành công (to reap/<br /> harvesh achive success), phân nhánh quyền lực<br /> Metaphor PEOPLE ARE TREES is a universal (to branch of power); công ty có nhiều chi nhánh<br /> concept in every single culture. In Vietnamese (the company has many branches), sự nghiệp<br /> culture, there are many words that are made up đơm hoa kết trái (the business is now bearing<br /> of meaning transferences based on similarities fruit); mang trong mình một mầm sống mới (to<br /> between trees and people penetrating into the bring a new seed of life (pregnant); ý tưởng bị<br /> vocabulary system of the entire population and chín ép (the idead is prematurely ripened); suy<br /> forming a stable meaning in the dictionary, such as: nghĩ chín muồi (ripe think); gương mặt chín nẫu<br /> lá (leaf) – lá gan (liver), lá (leaf) – lá phổi (lung), (overripe face (too old); tình yêu đơm trái ngọt<br /> buồng (bunch) – buồng trứng (ovary), cuống (love is now giving blossoms and fruits); khai hoa<br /> (stem) – cuống tim (heart stem), cuống (stem) nở nhụy (the flower is blossoming) (to give birth),<br /> – cuống phổi (onchi), cuống (stem) – cuống rốn etc. Thus, a naive picture of the plant’s world is<br /> (umbilical cord), quả (fruit) – quả thận (kidney), cognized and reflected in a diverse way throught<br /> quả (fruit) – quả tim (heart), vỏ (shell/bark) – vỏ language by people, in which plants is considered<br /> não (cerebral cortex), chùm (bundle) – chùm gân as an important category of semantics, culture and<br /> (sinew), thớ (fibre) - thớ thịt (meat), bắp (muscle) – consciousness, presenting the particularities of<br /> bắp đùi (thigh), ống (pipe) – ống chân (shin), cẳng national cultural thought.<br /> (arm) – cẳng tay (forearm), vân (veine) – vân tay<br /> (fingerprint), thùy (lobe) – thùy tai (ear lobe), gai The metaphorians (Lakoff & Johnson, 2003;<br /> (thorn) – gai đôi cột sống (spina bifida), gai (thorn) Tyler & Evans, 2003; Tran Van Co, 2009; Ly<br /> - nổi gai ốc (goose bumps), hạt (seed ) – viêm họng Toan Thang, 2009) have indicated that cognitive<br /> hạt (adenoids), nhân (kernel) – nhân xơ (fibroids), metaphor is a part-mapping, with no everything<br /> lép (flat) – ngực lép (flat breast), mẩy (plump) – from source domain mapped onto target domain.<br /> mông mẩy (plump body), chua (sour) – giọng Projecting from source domain onto target domain<br /> chua (sour-tongued), cành (branch) – anh em cành is selective, in which the attributes that are selected<br /> trên cành dưới (lower branches support the upper in target domain must be parts of attributes defined<br /> branches), chi (offshoot) – chi trên chi dưới (upper in source domain; therefore, there is a transition<br /> offshoot and lower offshoot) (family), nếp (sticky) of some attributes from source domain onto target<br /> – tẻ (rice) – nhà có nếp có tẻ (the family has a boy domain. In common thinking of the Vietnamese<br /> (sticky) and a girl (rice), héo (frail) – cha già mẹ people, because the growth attribute of plant’s life<br /> héo (father and mother are frail elderly), cây (tree) is divided into different stages of development,<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 22 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> there is a link to different stages of people’s life. is completely unconscious and under a particular<br /> Thence, the life cycle of plants is mapped to the visual schema, in which there is a harmony<br /> people’s life cycle in certain aspects (see the betweent the global universal characteristics<br /> cognitive framework PEOPLE ARE TREES). (nuclears) and the “peripheral” elements that<br /> are the special linguistic and cultural factors<br /> From metaphor PEOPLE ARE TREES, it is of the Vietnamese culture belonging to mental<br /> able to understand that source concept “trees” knowledge of national culture with special nature.<br /> may have attributes, including bud, flower,<br /> petal, blossom, green, fresh, withered, to sow, to All creatures and things existing in the universe<br /> transplant, to grow, falling, waning, brown, faded, are in a multi-dimensional relation, always interact<br /> old, stunted, odorous, bright, to burst, branch, to and transform each other. In fact, trees are very<br /> burn, to grow roots, twig, to bear, to bloom, to close to the human world. In the cultural mind of<br /> close, glossy, to break, sprout, fibre, vein, sinew, to many nations in the world, trees play a particularly<br /> spread, to rise up, pink, yellow, red, etc. assigned to important and godly sacred role. In the world’s<br /> target concept “people”. So “people” also features cultural symbol system, “tree” is one of the<br /> the attributes of such new “knowledge”. most abundant and popular symbol topics and is<br /> gathered around the concept of universe living in a<br /> When mapping the attributes of source domain continuous reproduction; therefore, trees become<br /> (tree) onto target domain (people), target domain the object of worship. Because trees attache<br /> (people) only acceps a part of but not all the inherent themselves to the life with a continuous evolution<br /> attributes of the source concept. In metaphor process, they also symbolize the periodicity and<br /> PEOPLE ARE TREES, not all of attributes of transformation, death and regeneration of the<br /> a “tree” are assigned to “people”. Apart from universe. Trees symbolize the fundamental unity<br /> these attributes, many other attributes of a “tree” of the life and developments. They are derived<br /> are not involved in the structuration of concept from seeds and sprouts which are nourished from<br /> “people”, including chlorophyll, photosynthesis, undifferentiated matter – soil, associated with<br /> stem borer, root knot, tap-root, fibrous root, root the periodic movement of time and crop. Plants<br /> hair, gear, lobed leaf, etc. These partial attributes symbolize the cyclicality of all forms of survival,<br /> make the source domain and targert domain to be including being born, to grow up, to mature, to die<br /> not absolutely heterogeneous but partially. We and be transformed into another material. Thus,<br /> will try to look at conceptual structure PEOPLE trees are origin of any life. Therefore, folk has used<br /> ARE TREES in Vietnamese proverbs and idioms the life of plants to refer to people’s (Chevalier &<br /> to confirm the above statements. Gheerbrant, 2002).<br /> <br /> 3.2. Conceptual metaphor PEOPLE ARE In Vietnamese cultural mind, plants play<br /> TREES in Vietnamese proverbs and idioms a special role. Because our folk contained the<br /> “Animism”, the worship of forest god and tree<br /> For conceptual models, it is rarely cognized god appears in many locals (Tran Ngoc Them,<br /> that they are metaphorical. However, researching 2000). According to our forefathers’ experience, a<br /> their foundations in relation to people’s experience big tree has a big god, and small has small one.<br /> (physical experience, cultural experience, biological Our folk also handed down the sentence “The<br /> experience, spirituality, and religion etc.) will see worst offense is the destruction of forests, the<br /> their cognitive mechanisms (Kövecses, 2000; second worst is the destruction of rivers” (Nhất<br /> Tyler & Evans, 2003). Using concept PEOPLE phá sơn lâm, nhì đâm hà bá) to remind people<br /> ARE TREES in Vietnamese proverbs and idioms respecting nature resources, especially for plants.<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 23<br /> v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> <br /> <br /> Moreover, Vietnam has ancient rice civilizations, structurally metaphorical model PEOPLE ARE<br /> plus the influence of religion (Buddhism) deeply TREES with source domain and target domain is<br /> penetrating the lifestyle of the Vietnamese very popular.<br /> communities that creates a merciful, generous and<br /> charming culture with plants. In terms of the nature of animals, human<br /> and plants, there are similarities of multicellular<br /> Because of love and devotion to nature, plants organization between them. Each cell carries a<br /> are closely associated with the indigenous culture genetic programming for the whole body. The<br /> of Vietnamese people. Unknowingly, the cognition biological processes of sprouts, seeds, embryos in<br /> of elements and parts associated with plants has human and plants have markable similarities. In<br /> long been permeated into the consciousness of the naive perception of the world, the Vietnamese<br /> everyday language of people but we may not be people imagine their life as a tree that is a closed<br /> able to easily cognize. In language expressions process from embryo formation, sprout, growth,<br /> used in the daily activities or art literatures, the absorption to metabolism for development. It<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 24 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> is easy to find that there are certain similarities should be shapped and put into framework as they<br /> between trees and people in their life cycle. Trees were young, “Tre non dễ uốn, Tre già khó uốn”<br /> and people follow the law of nature, creation and (the young bamboo is flexibly bent and the old is<br /> destruction. The life cycle of a tree starts since more difficult). The growth stages of a tree are also<br /> the seed has been sown, sprouted, and raised on the people’s, we need to know the principles of<br /> the ground, and then it has roots and goes through “Non chẳng uốn, già nổ đốt” (if we do not bend a<br /> stages of growth, maturation, flowering, fruiting, bamboo while it was young, it will be more difficult<br /> fading, and dying. The life cycle of a tree is also to do so when it is old); “Khi măng không uốn thì<br /> commonly estimated at four seasons: Spring – to tre trổ vồng” (Just as the twig is bent, the tree’s<br /> be born; Summer – to grow; Autumn – to harvest; inclined). Traditionally, Vietnamese offsprings<br /> Winter – to store. Therefore, Vietnamese peole should follow the education way of their family,<br /> have a conceptual transference from a tree to extended family, and family lineage. No matter<br /> people to evoke the process of a life. The growth how intelligent children are, they must obey the<br /> attributes of a tree evoke the developmental rules of respecting the older and not being impolite<br /> processes in people’s life cycle: sprout (be escaped to the older (in stead of “Măng mọc quá tre” (young<br /> from the womb); growth (children – teenage); shoots pass over bamboos). Our forefather’s<br /> mature (puberty, youth); aging (old age); drying, conception in maintaining their race was that the<br /> falling, fading (dying). next generation of succession will come after his<br /> life “Tre già măng mọc” (as bamboos grow old,<br /> In the Vietnamese idioms and proverbs, when<br /> young shoots spring up). All want to have mom<br /> mapping the attributes of a tree onto people’s,<br /> at the beginning time from the birth as happiness:<br /> our forefathers choose the attributes from source<br /> domain to map onto target domain, by which the “Con có mẹ như măng ấp bẹ” (A fatherless child<br /> life cycle of a tree was mapped onto people’s; is like a bee without hive – A child has mother<br /> the growth stages of a tree were mapped onto like a shoot has coverage). The philosophy of our<br /> people’s; parts of a tree (hạt (seed), cành (branch), forefathers was that how many children I have how<br /> lá (leaf ), hoa (flower), quả (fruit), and gai (thorn) many properties I will get. Children are presents<br /> etc.) were projected onto individual person of a of God, so a family which has many children is<br /> family and social relation, etc. It is easy to find considered to be blessed: “Con đàn như tre ấm bụi”<br /> metaphorical expressions PEOPLE ARE TREES (Who has many children he has many brothers and<br /> in the Vietnamese idioms and proverbs. sisters – A family with many children is like a thick<br /> bamboo bush). Although life has multiforms and<br /> During the biological cycle of a tree’s life, multi-changes, rise and fall, but no one wants to be<br /> the seed and sprout stages are the first stages. At “Tre già khóc măng” (the old bamboo mourns the<br /> this time, the tree is soft. Its stem and branches young shoot), referring to children die before their<br /> are pliable. Like people, the first stage of their parents, because it is a guilty of unfaithfulness to<br /> life is like a blank sheet of paper, is the stage their parents and ancestors.<br /> of personality formation and consciousness<br /> development. If it is not early shaped, it will be In the plant life, seeds are the starting materials<br /> difficult to put into the framework at the growth of the life. When the tree sprouts and grows, and<br /> stage. Proverb said: “Uốn cây từ thủa còn non/Dạy grasps it roots into the soil and then develops, origin<br /> con từ thuở con còn thơ ngây”, “Bé chẳng vin cả (stump) and roots will keep the tree standing firmly<br /> gãy cành” (Learn young, learn fair – bending the to stand with storms and pests. From that initial<br /> tree as it was young, teaching the children as they attributes, “origin” is a basis of referring to a place<br /> were naive). Because PEOPLE ARE TREES, they people were born from is the origin, native home,<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 25<br /> v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> and family lineage. In national language, we still Shoot and bud of a tree are starting points of the<br /> see the way saying people have roots and origins, life, are the signal of creation, continuation and<br /> anyone who is far from home also remembers their development of the tree’s life, like people “shoot”<br /> origins to express the concept of a “place where is the beginning stage (Pre-school is divided into<br /> they came from”. The folk used idioms to express shoot, leaf, and sprout classes to refer to the age of<br /> the concept of roots, including “Lá rụng về cội” children by year). From those starting points, shoot<br /> (falling leaves will return to the roots) presenting and bud of a tree are reminiscent of the birth and<br /> that people have origin like trees have roots. growth in one’s life. Proverbs said “Cây khô cây<br /> Roots are the fulcrum and source of a tree. The không lộc, người độc người không con” (the dry<br /> old tree will be cut branches but they still leave trees have no bud, the devil people have no child)<br /> roots for developing new sprouts, new branches to admonish people to be benevolent, friendly to<br /> and new leaves. So when one wants to remove a all things, not cruel to prevent the retributions of<br /> tree, only choose to pull and spit out the root to God. Therefore, our forefathers advised people<br /> dry under sunlight. In this case, the tree may not that despite of conflicts and hate to anyone in<br /> longer able to take nutrients from soil for survival. life, they should not destroy the whole lineage or<br /> From that cognitive way, at any time if one wants destroy the new generation: “Dứt dây ai nỡ dứt<br /> to eradicate any one, it is necessary to eradicate all chồi” (No one who wants to cut the shoot means<br /> the nuclears. Our forefathers borrowed image of a to destroy the tree), or “Đốn cây ai nỡ dứt chồi/<br /> tree which has been destroyed all the roots: “Đánh Đạo chồng đạo vợ giận rồi lại thương” (Cutting<br /> dây thì phải trừ gốc”; “Nhổ cỏ nhổ tận gốc” (The the tree is not meant to destroy the shoot, she hates<br /> best way to solve a problem is to attack its cause/ him then she loves him). It is able to harm a few<br /> root; Cut the weeds and dig up the root). people, but not a whole family: “Phá cây thì dễ,<br /> In addition to stump, root is an important part phá chồi chẳng dễ đâu” (it is easy to destroy a tree<br /> in helping the tree to absorb water and synthesize but its shoot).<br /> nutrients from soil for growth and development.<br /> By the cognition of PEOPLE ARE TREES,<br /> A multi-rooted tree is strong and grows well.<br /> our forefathers realized that during the life, the<br /> Vietnamese people cognizes that a tree is pillar<br /> people’s turning points are marked as the growth<br /> and the roots around the pillar are parts of the tree.<br /> stages of a tree (branching, sprouting). The birth<br /> Because people are cognized as trees, Vietnamese<br /> (to be born) or death of people is also observed<br /> people think that each person lives in a family<br /> as a “tree”. Because PEOPLE ARE TREES,<br /> with a headman and many relatives who make<br /> “branches” of a tree are mapped to parts of human<br /> an extended family. One has many of whom are<br /> body, such as arms, legs, or broadly, a person in<br /> called “Lắm rễ nhiều cành” (many roots, many<br /> relation to the family tree (lineage relatives).<br /> branches). Brothers and sisters of a famlity have<br /> a relation as “Dây mơ rễ má, con bá con dì” (the Siblings coming from the same family and lineage<br /> more roots a tree has, the more relations it has, are like the upper and lower branches of a tree.<br /> the more brothers and sisters you have, the more The stronger supports the weaker. The first shelters<br /> offsprings you have). Each individual is as a root for the second: “Cành dưới đỡ cành trên”, “Anh<br /> in the family tree. If a tree wants to live, it cannot em như thể tay chân/Như chim liền cánh như cây<br /> be striked at roots like the family relations can not liền cành” (the lower branches support the upper<br /> be taken apart. branches; brothers are like arms and legs of a<br /> human body, wings of a bird, branches of a tree).<br /> During the growth of a trees “shoot”, “sprout”, Brothers are born from the same mother, but their<br /> and “bud” are first steps beginning to rise the life. personality and fate are different: “Một cây có cành<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 26 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> bổng, cành la/Một nhà có anh giàu, anh khó” (A straight line can not pass through a curved wood).<br /> tree has diferent-size branches/a family has poor Sometimes the negative words will provoke<br /> and rich members). The father-son relation is also grave repercussions: “Dứt dây động rừng” (pull<br /> same as the organic relation between the trunk and a vine and shake the woods); however, intelligent<br /> branches. A tree losing its branches is like losing person is never afraid of the detest: “Cây cao<br /> the live sources, the father lossing his child is like chẳng quản gió rung”, “Cây ngay không sợ chết<br /> having no spiritual security: “Con mất cha như đứng” (a good anvil does not fear the hammer/a<br /> cây mất cành” (A child losing his father is like a clean hand wants no washing – a tall tree is not<br /> tree without branches). afraid of winds). Sometimes people want to live<br /> peacefully but the situation does not give it for us:<br /> With conceptual thinking of PEOPLE ARE “Cây muốn lặng mà gió chẳng dừng” (The tree<br /> TREES, Vietnamese people understand that wants to remain quiet, but the wind won’t stop).<br /> trees are not confined within the family tree in With the conceptual thinking of PEOPLE ARE<br /> particular, but also are people in general as social TREES, forefathers have advised us to know how<br /> relations. In society, there are rich and poor, to preserve the good national traditions, to live<br /> wealth and hard people and a tree has low, middle benevolently, generally and mortally following<br /> and high branches; people’s social behaviors must virtue to accumulate virtue for the next life: “Có<br /> always be flexible and clever. The rigid are not giồng cây đức mới bền” (virtuous activities that<br /> attractive enough, such as “Cành thẳng thì chim we have done which will help us in the next life).<br /> không đậu” (Straight branches are not stopped “Virtue” – a category of virtue - in the opinion<br /> by birds). People’s capacity is only demonstrated of our forefathers, was also planted to grow and<br /> by challenges: Qua cơn gió cả mới biết cây cứng, develop next generation: “Có nhân nhân nở, vô<br /> mềm” (Through the strong wind we know soft nhân nhân trẩm” (Talk of the devil and he is sure<br /> and hard trees). The higher reputation people to appear – a good seed will grow into a tree, a<br /> do, the greater influence they are: “Cây cả ngả bad will not). We have to live follow the virtue so<br /> bóng rợp”(the biger tree has larger shadow). the next generations of our life will be good and<br /> Because a fair-dealing man has a good reputation: for long-term happiness: “Có tiền thì hậu mới hay/<br /> “Cây ngay thì bóng mới ngay” (The straight Có trồng cây đức mới dày nên nhân” (One good<br /> tree has a straight shadow). However, in society, turn deserves another, a good tree will generate<br /> many people have great fame but they have less good seeds).<br /> influence or protection for their beloved: “Cây<br /> cả bóng thưa” (the tree is big but its shadow is Also, parts of a tree with basic functions of<br /> small). However, in life, things always exist in carring out the continuous process of exchange<br /> binary duality. The higher reputation a man does, and transformation remind the metaphor to people.<br /> the more many conflicts he faces: the higher the Leaves contain chlorophyll, whose function is<br /> tree is, the more the wind shakes; a man with low light photosynthesis and metabolism for the tree’s<br /> class of society often has a peaceful life: “Cây life. After being developed to a certain stage,<br /> cao thì gió lọc lừa/Chi bằng cây thấp gió đưa dịu during biochemistry, the chlorophyll in leaves will<br /> dàng” (the tall tree is strongly attacked by winds, turn into other substance. In the dying process, the<br /> the short is got gentle breeze). Normally, people color of leaves will gradually change from blue to<br /> are jealous. Talented people are often victims: yellowish or dark red, and then brown and falling,<br /> “Cây tốt bị đốn trước” (A good tree can be cut closing a life cycle. Within its cycle, the tree<br /> down before); honest words often offend the bad sprouts, grows and then develops with new leaves<br /> guys: “Dây thẳng mất lòng cây gỗ cong” (the that will fall and change over time in a continuous<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 27<br /> v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> regeneration cycle. Based on the typical attributes willpower, and personality of young people.<br /> of biological process of a “leaf”, in relation to Trunk roots are what belong to the attributes of the<br /> people’s life, our forefathers also imagined that elders. Therefore, the “thorns” here is cognized as<br /> people’s life is like a leaf’s. A leaf changes its color the representative of “people”.<br /> over time (green – speckled – yellowish – fallen).<br /> In people’s experience, the metabolism process In the world of plants, flower is considered<br /> in leaves is similar to the people’s aging process, a development model of the life, of the natural<br /> so the folk have had a way of speaking: “Lá vàng factors and symbolizes the life cycle of plants<br /> còn ở trên cây/Lá xanh rụng xuống trời hay chăng (mature trees bear flowers and fruits and after each<br /> trời” (Yellow leaves on the tree mourn the falling season transferred, they continue to bear flowers,<br /> green leaves), or “Lá xanh rụng trước lá vàng” etc.). Flower is the most colorful and beautiful<br /> (green leaves fall before yellow leaves) to refer to part of a tree. So, in relation to people, flower is<br /> the death of a young person; saying “Người già như a metaphor of beauty. In language, our forefathers<br /> lá rụng” (Old people are like the falling leaves) transferred some of the attributes of a flower or<br /> to see the similarity between people’s and tree’s flower bud to refer to the human beauty, especially<br /> life, which are transient and impermanent. Along based on the homologous and rounded shape of<br /> with leaves, “thorns” also have metabolic function the flower bud to indicate the lips, including:<br /> similar to leaves. Moreover, “thorns” also have Nụ – bud – kiss, smile, half-open smile, slightly-<br /> the function of protecting the tree from external open smile; Based on the similarity between the<br /> attacks. Based on the similarities in defense blooming petals and people’s smile: môi hé mở<br /> and protection, “thorns” are also transferred the (parted lips), miệng hoa ngâu (the smile is like a<br /> features to personalities and characters of people. tiny flower), đóa hoa hàm tiếu (the smile is like<br /> An one that was intelligent and smart as was a a flower beginning to bloom). In the treasure of<br /> child is called “Cái gai nhọn, nhọn từ bé” (sharp proverbs and idioms, the flower has been used<br /> thorn, sharp as was a child); Younger people that to present the smile: “Đàn ông cười hoa, đàn bà<br /> are more astute than older are considered “Gai cười nụ” (Men’s smile is like a blooming flower,<br /> ngọn nhọn hơn gai gốc” (the thorns on the top women’s smile is like a flower bud). Flowers and<br /> are sharper than the thorns on the trunk); Young people, their conditions are homogeneous at the<br /> people that are not as stable and consisten as the level of influence (perfume) and fragile existence,<br /> elderly are considered “Gai ở ngọn giòn hơn gai ở easy to die (blooming and dying): “Người như hoa<br /> gốc” (the thorns on the top are more crunchy than ở đâu thơm đấy” (anywhere has beautiful flowers,<br /> the thorns on the trunk). In this case, our forefathers this is beautiful place), “Người đời khác nữa là<br /> cognized that PEOPLE ARE TREES and the trunk hoa/Sớm còn tối mất nở ra lại tàn” (people’life is<br /> is developed first and early grown; therefore, it is just like a bunch of Cotton-rose hibiscus, blossom<br /> stronger and and has a better endurance than the in the dawn and die in the nightfall). Flowers<br /> top of a tree, in correspondence to the elders and are people: “Người ta là hoa đất” (People are<br /> predecessors who have many years of experience. earth flowers). Everybody and every family have<br /> The top of a tree is later developed, softer, easily different colors: “Trăm hoa đua nở/Trăm nhà đua<br /> to be broken and bent, but has a greater strength, tiếng” (Hundreds of flowers race for blooming/<br /> in correspondence to to young people who have Hundreds of families race for fame); “Mỗi cây<br /> dreams, ambitions, and physical strength but less mỗi hoa/ mỗi nhà mỗi cảnh” (Different trees have<br /> experience. Thorns are part of a tree and present different flowers, Different families have different<br /> the intellectual, health, and willing attributes of emotions). Flower is a girl; flowers are blossoming<br /> people. The thorns on the top are wisdom, health, by season and girls also have season: “Gái dậy thì<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 28 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> như hoa quỳ mới nở” (The teenage girl is like the we use the image of “Cây có một cành/Cành có<br /> newly blooming Mexican Sunflower). Followers một quả” ( the tree has a branch, the branhe has a<br /> bloom and then die, the beauty is quickly faded, fruit); presenting that children are effected by the<br /> too: “Đàn bà như cánh hoa tươi/Nở ra chỉ được education from the their family environment: “Coi<br /> một thời mà thôi” (Women are like the fresh petals, trái biết cây” (just look at the fruits we may know<br /> blossom for a while only). how the tree like is). This means that seeing the<br /> children we may know their parents. Describing<br /> Trees live seasonally and their growth cycle a downfall situation: “Cây độc sinh quả độc”<br /> consists of flowering, fruiting, ripening and falling (like father, like son – a poisonous tree develops<br /> stages. It is a closed cycle of plants. In viewpoint poisonous fruits); describing a situation that many<br /> of PEOPLE ARE TREES, our forefathers still people bully a person: “Đa nhân hiếp quả” (many<br /> indicated that love and happiness are the fullesses of people eat one fruit); saying that each child in<br /> people’s life, like the flowering and fruiting stages the same family has different personalities, our<br /> of tree’s life. So, there have been expressions: “tình forefathers used the image of “Cây một cội: trái<br /> yêu đơm hoa kết trái” (love is now bearing flowers chua, trái ngọt/Nước một nguồn; dòng đục, dòng<br /> and fruits); “tình yêu chín muồi” (ripen love); trong” (A tree has sweet and sour fruits, a river<br /> “trái ngọt tình yêu” (love is sweet fruit); “hạnh has dirty and clear water); those who makes<br /> phúc nở hoa” (happiness is flowering) etc. When a someone else unfair, we say that “Quýt làm cam<br /> love has the unhappy ending, it is expressed by the chịu” (an offender, another penance – the Orange<br /> concept green fruit, bitter fruit or bitterness. In the will badly rise if it is planted in the sam gardern<br /> naive perception of the world of plants, from the with Tangerine); talking about the law of cause<br /> concept of fruits, Vietnamese people also transfers and effect in life, our forefathers also borrowed<br /> some attributes of fruits to people’s, namely the the fruits to teach people: “Trồng cây chua ăn quả<br /> fruit-shaped objects, such as: quả (fruit) – quả chua, trồng cây ngọt ăn quả ngọt” (as grow sour<br /> tim (heart), quả thận (kidney). Some attributes of tree for sour fruits, grow sweet for sweet); when<br /> a fruit, including berry, stretchy, pink, red, heart- someone else falling in the situation of losing<br /> shaped, ripe, fragrant, delicious, sweet etc. are someone but have another one to replace, we say<br /> used to describe the lips, including: môi chín mọng “Đào ngã, mận thay” (as one goes, other comes<br /> (Ripe lips), môi trái tim (heart-shaped lips). In the – as Peach dies, Plum replaces); referring to he<br /> treasure of idioms and proverbs, some attributes who is the moon flower “Sớm đào tối mận” (In the<br /> of a fruit are transferred to people’s, such as fruits morning eat Peach, at night eat Plum).<br /> (gourd, pumpkin, bean, mandarin, orange, peach,<br /> plum, areca); the nature of fruits (sweet and sour), 4. DISCUSSION AND CONCLUSION<br /> fruits (used to refer to people. When talking about<br /> the tangerine affection of sisters, our forefathers Conceptual metaphor PEOPLE ARE TREES<br /> used the image of “Chị em gái như trái cau non” has been a universal metaphor in many languages,<br /> (sisters are young areca); referring to those who however with Vietnamese thinking – a kind of<br /> compete but no one better than one, there has image-oriented thinking, plus a profound influence<br /> been a sentence “Bầu già thì mướp cũng xơ” (old of wet rice civilization, Vietnamese people tend to<br /> gourd, mature luffa). When the one is not inferior unconsciously see human life to be refracted through<br /> to other, our forefathers used the image of “Bầu the world of plants. Transferring the attributes of<br /> leo thì dây bí cũng leo” (The pumpkin imitates plants to people’s takes place naturally in language<br /> the gourd to climb the truss); saying that brothers thinking, becomes an ordinary knowledge, and is<br /> harm each other with the image of “Cành đậu đun fixed and increasingly widespread in metaphorical<br /> hạt đậu” (use the branches of bean tree to burn the expressions, especially in Vietnamese idioms and<br /> beans); referring to people who have less child, proverbs or poems.<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 29<br /> v LÝ LUẬN CHUYÊN NGÀNH<br /> <br /> <br /> Thus, like a tree that is a diverse category 3. Nguyễn Thị Bích Hạnh (2015), Ẩn dụ tri<br /> of plants and consists of typical characteristics nhận trong ca từ Trịnh Công Sơn, NXB Khoa học<br /> of growth processes, life styles, and life cycles, xã hội, Hà Nội.<br /> when mapping the attributes of plants to people’s<br /> through idioms and proverbs, our forefathers 4. Nguyễn Thị Bích Hạnh (2011), “Ẩn dụ<br /> ý niệm “Con người là cây cỏ” trong ca từ Trịnh<br /> showed a comprehensive view of projection<br /> Công Sơn”, Tạp chí Từ điển học và Bách khoa thư,<br /> from trees domain to people category: biological,<br /> số 6, tr.118-126.<br /> social, spiritual to psychological, emotional, etc.<br /> From the above analytical bases of the structural 5. Nguyễn Xuân Kính, Nguyễn Thúy Loan,<br /> metaphor PEOPLE ARE TREES in idioms Phan Lan Hương, Nguyễn Luân (2002), Kho tàng<br /> and proverbs, this article developed the values tục ngữ người Việt (Tập 1, 2), NXB Văn hoá Thông<br /> this structural metaphor provides, expressed tin, Hà Nội.<br /> by the meaning of language expressions (is the<br /> expression of conceptual metaphors with the 6. Nguyễn Lân (2014), Từ điển thành ngữ và<br /> linguistic tools in each of the most typical target tục ngữ Việt Nam, NXB Văn học, Hà Nội.<br /> categories, including PEOPLE) to find out the<br /> 7. Hoàng Phê (chủ biên) (2010) Từ điển tiếng<br /> cultural depth of conceptual expressions in Việt, NXB Từ điển Bách khoa, Hà Nội.<br /> conceptualizing the viewpoint of the world. From<br /> the cognitive viewpoint of the world reproduced 8. Jean Chevalier, Alain Gheerbrant (2002), Từ<br /> in the picture of people’s language in general, điển Biểu tượng văn hóa thế giới, NXB Đà Nẵng,<br /> in idioms and proverbs in general, the tree is Đà Nẵng.<br /> cognized as an important category of semantics,<br /> culture and consciousness and clearly reflects the 9. Lý Toàn Thắng (2009), Ngôn ngữ học tri<br /> national cultural characteristics in the acquisition nhận: Từ lí thuyết đại cương đến thực tiễn tiếng<br /> of language. In the process of conceptualization, Việt, (tái bản, có sửa chữa, bổ sung), Nhà xuất bản<br /> Phương Đông, Hà Nội.<br /> our forefathers transferred the attributes of a tree to<br /> people to express the worldview and human view 10. Trần Ngọc Thêm (2000), Cơ sở văn hóa<br /> bringing the culture of a community with the ancient Việt Nam, Nhà xuất bản Giáo dục, Hà Nội.<br /> rice civilizations. Through the study of specific<br /> language blocks, it is able to find innumerable deep 11. Nguyễn Đức Tồn (2008), Đặc trưng Văn<br /> associations in our forefathers’ world of thought, hoá - Dân tộc của ngôn ngữ và tư duy, NXB Khoa<br /> experience and awareness of life shown through học xã hội, Hà Nội.<br /> the colorful emotions of imagination. This creates<br /> unexpected and interesting relations between 12. Nguyễn Như Ý (1995), Từ điển giải thích<br /> thành ngữ tiếng Việt, Nhà xuất bản Giáo dục, Hà Nội.<br /> the tree’s and people’s world in the treasure of<br /> Vietnamese proverbs and idioms./. 13. Tyler, A & Evans, V (2003), The Semantics<br /> of English Prepositions Spatial scenes, embodied<br /> References: meaning and cognition, Cambridge: Cambridge<br /> University Press.<br /> 1. Trần Văn Cơ (2009), Khảo luận ẩn dụ tri<br /> nhận, NXB Lao động xã hội, Hà Nội. 14. Lakoff, G & Johnson, M (1980), Metaphors<br /> we live by, London: The University of Chicago Press.<br /> 2. Trần Thị Phương Lý (2012), Ẩn dụ ý niệm<br /> của phạm trù thực vật trong tiếng Việt (có liên hệ 15. Kövecses, Z., (2000). Metaphors and<br /> với tiếng Anh), Luận án tiến sĩ Ngữ văn, Học viện Emotion: Language, Culture, and Body in Human<br /> Khoa học xã hội. Feeling. Cambridge: Cambridge University Press.<br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> 30 Số 2 - 3/2018<br />  LÝ LUẬN CHUYÊN NGÀNH v<br /> <br /> <br /> <br /> <br /> CONCEPTUAL METAPHOR “PEOPLE ARE TREES” IN VIETNAMESE IDIOMS<br /> AND PROVERBS<br /> NGUYEN THI BICH HANH<br /> Abstract: From the theory of cognitive linguistics, this paper arms to research the conceptual<br /> metaphor PEOPLE ARE TREES in Vietnamese idioms and proverbs; learn how the cognitive way<br /> of our forefathers about people and their life cycles based on the concept of plant’s growth cycle<br /> embodied in language. Based on interactions in experience and knowledge domains mapped<br /> from source domain onto target domain, this article shows the calque between two domains in<br /> language thinking of the Vietnamese people. Based on logical relation in organizing the mapping<br /> scheme of conceptual metaphor, this article shows the specific thinking style of conceptual<br /> structure characterized thinking and culture of the Vietnamese people.<br /> Keywords: mapping, conceptual metaphor, tree, people, idioms, proverbs<br /> Received: 11/01/2018; Revised: 26/02/2018; Accepted for publication: 28/02/2018<br /> <br /> <br /> <br /> <br /> KHOA HỌC NGOẠI NGỮ QUÂN SỰ<br /> Số 12 - 3/2018 31<br />