本文選題：回鶻文文獻 + 動詞語態(tài)��； 參考：《復旦大學》2010年博士論文

【摘要】： 語言使人類對周圍無數(shù)的事物和關(guān)系范疇化,由此對象和事物不再是知覺領(lǐng)域內(nèi)直接體驗的東西,而是被體驗在概念和理智系統(tǒng)中的物體,后者不僅豐富人們對事物的理解,而且固化這一理解的認識。 動詞是用來敘述事物之動作或變化的,是表示動作或行為的一類詞。世界是由物質(zhì)構(gòu)成的,而物質(zhì)總是處在不斷的運動之中。如果說人們對于經(jīng)驗世界的認知是從物質(zhì)的運動開始的,那么這一認知過程必然在語言結(jié)構(gòu)上烙下印跡,不管是從形態(tài)豐富的語言還是缺少形態(tài)變化的語言來看,動詞范疇在語言中的地位是不可忽視的,已有不少語言學家指出,動詞在語言(句子)中處于核心的地位。而語態(tài)范疇是動詞最突出,最能表達主體行為觀點的范疇,從這個角度上講它是關(guān)于動詞的主要范疇。 一、回鶻文文獻語言動詞語態(tài)的特點 語態(tài)范疇表示動作與參與動作的主體的關(guān)系,觀察視角和角度的不同導致不同的表達形式和意義。在各語言中,因各語言系統(tǒng)的特殊性,動詞與主體的關(guān)系往往用獨特的形式和不同的手段來表達�；佞X文(古代維吾爾族使用過的語言文字)文獻語言動詞語態(tài)范疇無論是形式還是其表達的錯綜復雜的意義都非常豐富。本文以大量回鶻文文獻語言的動詞語態(tài)分析為基礎(chǔ),提出回鶻文文獻語言動詞語態(tài)的幾個特點： 1.回鶻文文獻語言動詞語態(tài)要么同時顯現(xiàn)出運動的結(jié)果及突出導致結(jié)果的主體,要么只顯示運動產(chǎn)生的結(jié)果而隱含引發(fā)結(jié)果的主體。從這個意義上講,回鶻文文獻語言動詞語態(tài)完全不同于現(xiàn)代英語等印歐語系語言的動詞語態(tài)情況,也不同于漢語動詞語態(tài)的特點。 2.動詞語態(tài)是回鶻文文獻語言句子主要的構(gòu)成單位,沒有一個回鶻文句子是獨立于動詞語態(tài)而產(chǎn)生的,任何一個回鶻文句子都包含書寫者對行為過程和結(jié)果的某種主觀觀念。 3.回鶻文文獻語言的動詞語態(tài)范疇涉及語音,詞匯和語法系統(tǒng)。它按照語音規(guī)律成雙成對的出現(xiàn),它能進入詞匯系統(tǒng)構(gòu)成新詞,它能在語法系統(tǒng)中形成構(gòu)形系統(tǒng)。同一種語態(tài)形式即語態(tài)詞綴加在動詞詞干后,既可構(gòu)成形動詞,副動詞,名動詞,又可構(gòu)成動詞語態(tài)范疇。 4.回鶻文文獻語言動詞語態(tài)具有交叉的現(xiàn)象,同一種形態(tài)既屬于中動態(tài)語態(tài)范疇,又屬于反身態(tài)語態(tài)范疇(傳統(tǒng)的觀點是被動態(tài)和反身態(tài)形式相同,但沒有給予區(qū)分)。目前對這一現(xiàn)象還沒有給與足夠的重視,存在認識上的混淆。本文對大量回鶻文文獻語料中的動詞語態(tài)進行分類(由于文獻殘缺,大部分例子沒有以整句的形式出現(xiàn),因此在本文中,僅描寫和闡釋完整的語例,對殘缺部分以表格形式列表)。在窮盡性的描寫中我們論述了交叉現(xiàn)象的產(chǎn)生及區(qū)別,并對語態(tài)情況的復雜性和豐富性提出了理論依據(jù)。 二、回鶻人“以行追責”的行為倫理及其在動詞語態(tài)上的反映：“自責”與“匿責”。 在大量語料分析的基礎(chǔ)上,我們提出對回鶻人行為倫理特性的一個重要見解,即“以行追責”。我們認為,回鶻文文獻語言動詞語態(tài)所體現(xiàn)的這一特性是回鶻人“以行追責”的行為倫理思想在該語言結(jié)構(gòu)中的反映。按照這一思路,我們把回鶻文文獻語言動詞語態(tài)分為自責和匿責等兩種形式,自責形式包括原態(tài),反身態(tài),互動態(tài)和使動態(tài)；匿責形式包括中動態(tài)和被動態(tài)。(由于以往的術(shù)語未能完全地說明或解釋回鶻文文獻語言動詞語態(tài)現(xiàn)象,在本文中我們給出新的術(shù)語和定義。)這樣,回鶻文文獻語言動詞語態(tài)范疇一目了然,而且像反身態(tài)和中動態(tài)這樣具有相同形式結(jié)構(gòu)的復雜現(xiàn)象也順理成章各歸其所,即如果是自責形式那就屬于反身態(tài),如果是匿責形式就屬于中動態(tài)。 一般來說,對于一個民族越是重要的東西,該民族對它的“語言分割”就越是細密。例如游牧民族的經(jīng)濟生活主要取決于牲畜,這使得游牧人的文化要求集中于這一方面�！皩儆谖幕行牡脑~匯比屬于文化邊緣的詞匯詳盡…文化上的要求使人們在對自然界的認識中重視某些區(qū)別而忽視另一些區(qū)別�！睆拇罅康恼Z料分析中,我們發(fā)現(xiàn)回鶻文文獻語言動詞語態(tài)形式如此豐富,它不僅有單一的形式還具有復雜形式,即雙重甚至三重重迭形式,這種現(xiàn)象不能不說是回鶻人對行為態(tài)度重視的主觀意識的體現(xiàn)。 三、回鶻民族行為態(tài)度的核心：承擔責任 文化語言學認為,“在語言學習過程中,人類同時在無意識和潛意識中埋下了該語言所蘊積和規(guī)定的文化模式(包括思維模式,行為模式),這使得人類的行為總是呈現(xiàn)某種文化特有的樣式”。我們認為回鶻文文獻動詞語態(tài)的豐富性和特殊性也不是憑空而來,它是回鶻文化的范疇化反映。 地理環(huán)境對形成一個民族的性格和對這個民族歷史發(fā)展所產(chǎn)生的影響也許不完全是絕對的,但也絕對不能忽視它。穆罕默德.巴格拉西先生說“不論怎么說,維吾爾人的整個生命觀,文化,性格,習俗的形成是與自己生長的,具有幾千年歷史的塔克拉瑪干是由千絲萬縷的聯(lián)系。作為維吾爾人的特殊生活環(huán)境,生存空間的塔里木河流域,吐魯番,哈密盆地,準格爾盆地,七河地區(qū)的地理特點,即荒漠,戈壁,干旱的氣候環(huán)境是形成這個民族心理特征和性格積累的重要因素。他們在新疆這種自然條件非常惡劣的環(huán)境中,認識到了要保護自己�！薄姝h(huán)境對于一個民族性格的形成以及該民族生存模式的鑄造有很大影響,很大程度上它能作用于該民族生存意識的產(chǎn)生以及發(fā)展。 游牧是回鶻人的生存方式,即回鶻是游牧文化的熏陶中成長的民族。熱依罕女士說：“因為各種不以人的意志為轉(zhuǎn)移的自然力量,迫使游牧民族無奈地面對滄桑,總是被動地承受每一次自然力量強加于頭上的重大打擊。因此,敬畏自然,敬畏支配自然的神靈,成為維吾爾人牢不可破的精神意念。在這樣的惡劣環(huán)境中,他們總是在大自然擠迫的夾縫中求生存的,任何一種自然物和自然力量都可以對其造成重大的生存威脅,而其中最令人感到神秘莫測和敬畏的就是上天�！被佞X人認為一切大自然的變化都掌握在上天的手中,人們的一舉一動都被上天監(jiān)視著,人們的一切行為的后果都會導致上天對人們的贊賞或不滿,人們的行為不管在現(xiàn)世或來世都被上天追責,結(jié)果是行為有好的結(jié)果就有“好報”,行為有惡的結(jié)果就有“惡報”。不管是對上天的敬畏還是對生存的把握,很大程度上都來自生存空間的特殊性,回鶻人要生存就必須關(guān)注自己行為的得失,就要適應(yīng)惡劣的環(huán)境,這是生存的本能反應(yīng)。我們認為是生存本能要求他們高度關(guān)注一切行為及其行為所帶來的結(jié)果,是生存智慧使他們把“以行追責”的生存方式成為他們最理想的生存理念。生存環(huán)境造就了一代又一代樂觀,正直,刻苦并誠實的回鶻人,生存本能鑄造了以“以行追責”思想作為行為標準的回鶻人。穆罕默德.巴格拉西指出：“維吾爾人開朗,坦率,樸實,性急,陽剛,粗獷,但卻富有情感,真切,誠實,干脆,說話做事爽利痛快,說一不二,易熱易冷(塔克拉瑪干也是白天易熱,晚上易冷),熱情好客,幽默風趣,愛說笑話,脾氣固執(zhí),對任何新事物都感興趣,慷慨,忠誠,能歌善舞和善于參加具有挑戰(zhàn)性的活動,即是在最困難的時刻都不會忘記以希望,情趣和歌聲來度過難關(guān)。他們的這種性格與生長在浩瀚的塔克拉瑪干上的胡楊,紅柳的本質(zhì),屬性是一致的�！� 回鶻人行為態(tài)度的核心是承擔責任,這種承擔包括個人對自己的行為負有責任,并要求他人對他自己的行為負責任。(我們發(fā)現(xiàn)回鶻語語氣也存在這一現(xiàn)象,本文沒有涉及,我們在今后的工作研究中將進一步深入探討。)在注重自己承擔責任的同時,也使整個人類承擔責任。責任在回鶻民族是一種基于生存基礎(chǔ)之上的社會制度和人際關(guān)系運作系統(tǒng)�；佞X民族的歷史展現(xiàn)給人們最強烈的印象是社會秩序的穩(wěn)定,經(jīng)濟的發(fā)展,盡管免不了社會和皇朝的動亂及變更,但回鶻民族主體的完整性和作為行為主體的行為一致性是顯而易見的。 回鶻人面對行為問題,其看法和行為常常表現(xiàn)出一種強烈的責任化傾向,這是一種值得深究的現(xiàn)象�！耙孕凶坟煛钡挠^念在回鶻歷史上培育出了安分守己的回鶻人民和和諧的回鶻社會,使他們在不斷發(fā)生的變革中的動亂與波動中仍保持自我的存在。因為支撐著道德、法律等力量的是人對自身行為的控制與對該行為的責任性。 重視行為模式的意義在于：每一個人都應(yīng)該也必須重視行為模式問題,討論行為模式問題,深思行為模式問題。我們可以從回鶻文文獻語言動詞語態(tài)范疇體現(xiàn)的行為的“自責”與“匿責”的行為觀念中去汲取智慧,從而認識到回鶻民族“以行追責”的思維方式和行為模式。通過它我們還可以體會到回鶻人的生存智慧。 人的觀念與行為無不受著民族的生存經(jīng)驗的影響。這種生存經(jīng)驗是回鶻人長期在惡劣的生存環(huán)境中與艱難困苦斗爭的過程中獲得的。 “以行追責”作為回鶻行為倫理化的主要觀念,要求每個行為主體“先行到責”,由“行”的結(jié)果“責”來反觀“生存”。由“責”來觀“行”的結(jié)果,可以使人自我定位,使人生中的一切均具備好壞優(yōu)劣美丑是非的價值判斷,這就為回鶻人的人生確定了方向,性質(zhì)和內(nèi)容。所以回鶻人觀念中,既要關(guān)注“行”又要在乎“責”,立于“行”和“責”的視角觀察“生存”,才能更好地“生存”,在短暫的一生中創(chuàng)造出更大更多的意義與價值,讓人生輝煌。 要在現(xiàn)代社會中推展“以行追責”精神,造福全人類,共創(chuàng)和諧社會,就有必要回溯傳統(tǒng),發(fā)現(xiàn)古老回鶻文明中的生存智慧,并將其轉(zhuǎn)化為建造和諧社會的有益資源�；佞X人長期不懈地努力,運用倫理行為準則來建立和諧的人際關(guān)系和人類社會。其出發(fā)點和目的都是為了生存得更好�！耙孕凶坟煛蹦耸墙⒑椭C社會的基礎(chǔ)和核心。 “以行追責”作為一種行為倫理化內(nèi)核,是調(diào)節(jié)回鶻人們之間社會關(guān)系的手段�！耙孕凶坟煛钡乃季S正是回鶻民族的行為準則,是德治與法治功能有效施行的保障。因為只有主體對自己行為有認識和控制時,德治與法治才順利進行或起到作用�；佞X民族的“以行追責”思想既是構(gòu)建德治與法治來建設(shè)和諧社會的有利條件,又是發(fā)揚德治和法治鞏固社會發(fā)展和社會穩(wěn)定的有效因素。我們追溯漫長的回鶻民族社會歷史會發(fā)現(xiàn),回鶻民族“以行追責”的思維方式催促回鶻人們關(guān)注自己的行為與他人保持和諧的關(guān)系,建立和諧社會。這種“以行追責”思想,對于鞏固社會安定,發(fā)排著重要的作用。 也許回鶻民族社會的產(chǎn)生并不以“以行追責”為前提,但是“以行追責”思維成果的形成卻在更高層次上保障和促進了社會的發(fā)展與和諧。實現(xiàn)社會和諧,建設(shè)美好社會,始終是人類孜孜以求的社會理想�！耙孕凶坟煛辈还苁菑牡赖逻�是法律上說都是關(guān)于行為的規(guī)則系統(tǒng),是達到和諧社會目的的手段。每一個主體行為的自我控制是建立和諧社會的重要內(nèi)容和理念前提,也是和諧社會的目標之一,是樹立社會秩序的基礎(chǔ)和維護社會和諧穩(wěn)定的基石。“以行追責”的思想對形成和諧鄰里關(guān)系具有積極作用,有助于社會關(guān)系的穩(wěn)固。對本民族的認同是民族認同的基本認同之一,該認同最基本的作用就是團結(jié)本族成員,形成本民族穩(wěn)定共同體。而在與其他民族的關(guān)系上,這種“以行追責”行為模式對形成良好的社會風尚也有積極作用,它使得各民族和諧共處。
[Abstract]:Language makes humans sort of numerous things and relationships around them , whereby objects and things are no longer something that is directly experienced in the realm of perception , but rather an object that is experienced in conceptual and intellectual systems , which not only enrich people ' s understanding of things , but also solidify the understanding of this understanding .



The verb is used to describe the action or change of things . It is a kind of word representing action or behavior . The world is composed of material , and the material is always in constant movement . If the cognition of the experience world starts from the movement of the material , the position of the verb category in the language is not to be ignored . However , it has been pointed out that the verb is in the core position in the language ( sentence ) .



The Characteristics of the Pragmatic Features of the Uygur Language in the Uygur Language ;



In each language , because of the particularity of each language system , the relationship between the verb and the subject is often expressed in a unique form and a different means .



In this sense , the verb ' s state of the Uygur language is completely different from that of the Indo - European languages , such as modern English , and it is different from that of the Chinese verb .



2 . The modal of the verb is the main constituent unit of the sentence in the Uygur language , and none of the Uighur sentences is generated independently of the tense of the verb , and any one of the Uighur sentences contains some subjective idea of the writer ' s behavior process and result .



3 . The semantic categories of the verbs in the Uighur literature language relate to speech , vocabulary and grammar systems . It can enter the lexical system to form a new word , which can form a new word in the lexical system . It can form a configuration system in the grammar system .



4 . There is a cross between the verb and the verb in the Uygur language , and the same form belongs to both the dynamic and the inverse tense categories ( the traditional view is the same as the form of dynamic and antibody states , but no distinction is given ) . At present , there is not enough attention to this phenomenon , and there is confusion in understanding . In this paper , we classify the tense of the verbs in the corpus of Uighur literature ( because the literature is incomplete , most of the examples are not in the form of a whole sentence , so in this paper , only the complete language example is depicted and explained , and the incomplete part is in the form list ) . In the exhaustive description , we discuss the generation and difference of cross phenomena , and put forward the theoretical basis for the complexity and richness of the situation .



Second , the behavior ethics of the Uighur people and their reflection in the verbal state of the verbs : " self - blame " and " hiding - blame " .



On the basis of a lot of linguistic analysis , we put forward an important insight into the ethical character of the behavior of the Uighur people , that is , " to pursue the responsibility " . In our view , this characteristic reflected in the verb voice of the Uighur literature is reflected in the structure of the language . According to this idea , we divide the tense of the Uygur language into two forms : self - blame and hiding - blame , and the form of self - responsibility includes the original state , the back - up state , the mutual dynamic and the dynamic ;
In this paper we give new terms and definitions . In this way , the semantic category of the Uygur document language verb is clear , and the complex phenomena of the same form structure like the back - up state and the middle - dynamic state are all the same , that is , if it is the form of self - responsibility , it belongs to the back - up state , and if it is the form of concealment , it belongs to the middle - dynamic .



In general , the more important it is for a nation , the more closely the nation ' s " language division " is . For example , the economic life of nomadic peoples depends mainly on livestock , which concentrates on the cultural demands of nomadic people . " The vocabulary belonging to the cultural center is more detailed than the vocabulary belonging to the cultural edge . . Cultural demands have made people attach importance to some differences in the understanding of nature and ignore others . " From a great deal of linguistic analysis , we have found that the verb is so rich in the Uighur literature . It has not only a single form but also a complex form , that is , double or triple overlap , which cannot be said to be a reflection of the subjective consciousness that the Uighur people attach to the attitude of behavior .



III . Core of the attitude of the Uighur people ' s behavior : responsibility



According to cultural linguistics , " in the course of language learning , mankind also buried the cultural pattern ( including the mode of thinking and behavior pattern ) in the unconscious and subconscious , which makes human behavior always present a certain culture - specific pattern . " We believe that the richness and particularity of the verb ' s state of the Uighur literature verb is not based on the emptiness . It is the category of the Uighur culture .



The influence of the geographical environment on the formation of a national character and the development of the history of the nation may not be absolutely absolute , but it is absolutely impossible to ignore it .



It is the survival of the Uighur people , that is , the Uighur is the people who grow up in the smoke of nomadic culture . In this harsh environment , they are always driven by the nature of nature , which is a great blow to the people ' s life . " The Uighur people are open , frank , simple , sexually anxious , masculine , rugged , but rich in emotion , sincere , honest , crisp , eloquent , funny , stubborn , interested in any new thing , generous , loyal , capable of singing and dancing , and being good at taking part in challenging activities , that is , in the most difficult times , they will not forget to see hope , interest and singing . Their personality and growth are consistent with the nature and attributes of the Populus alba and the red willow grown on the vast Taklimakan . "



The core of the attitude of the Uighur people is to assume responsibility , which includes the responsibility of the individual for his actions , and requires others to assume responsibility for his own actions . ( We have found that there is also this phenomenon in the Uighur tone , which is not covered in this article , and we will further explore in the future work study . ) At the same time paying attention to its responsibility , the whole mankind is held responsible . It is a kind of social system and interpersonal operation system based on the existence foundation . The history of the Uighur people shows that the social order is stable and the economic development , although the social and imperial movements and changes can not be avoided , but the integrity of the main body of the Uighur nationality and the consistency of the behavior of the behavior subject are obvious .



The Uighur people face the problem of behavior , their opinions and behaviors often show a strong tendency of accountability , which is a phenomenon worth investigating . The concept of " pursuing responsibility " has bred the people and harmonious society of the Uighur people and the harmonious society in the history of the Uighur Uighur , so that they still maintain the existence of self in the turmoil and fluctuation of the changing change .



The significance of the mode of behavior is that each person should also pay attention to the problem of behavior pattern , discuss the question of behavior pattern and the problem of deep thinking behavior mode . We can learn wisdom from the behavior concept of " self - blame " and " hidden responsibility " of the behavior embodied in the tense category of the Uighur literature language verb , thus recognizing the mode of thinking and the behavior pattern of the Uighur nationality " in line with responsibility " . Through it , we can also realize the survival wisdom of the Uighur people .



The concept and behavior of human beings are not influenced by the experience of people ' s survival . This experience is obtained by the Uighur people in the struggle of hardship and hardship for a long time .



As the main idea of the ethical and physical chemistry of the Uighur behavior , the author calls for each actor to " advance to blame " , and the result of the " line " to reflect the existence of " survival " . The " responsibility " is the result of the " line " . It can make people self - locate and make all the life in life have the direction , nature and content . Therefore , it is necessary to focus on the " survival " in the view of " line " and " responsibility " , so as to " live " better , and to create more meaning and value in the short life , and make life brilliant .



To promote the spirit of " pursuit of responsibility " in modern society , to benefit all mankind , to create a harmonious society , it is necessary to trace back the tradition , discover the wisdom of existence in the ancient Uighur civilization , and transform it into the beneficial resources of building a harmonious society .



As a kind of behavior ethics kernel , it is the means of regulating the social relations among the Uighur people . The thought of " pursuing responsibility " is the guarantee for the effective implementation of the function of rule of law .



The self - control of each subject ' s behavior is one of the important contents and concepts of the harmonious society . It is one of the basic identities of the harmonious society . It is one of the basic identities of the harmonious society . The identity of each subject is the unity of the members of the ethnic group and the formation of the national stability community .

【學位授予單位】：復旦大學
【學位級別】：博士
【學位授予年份】：2010
【分類號】：H211;K289

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