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UDC 811.161.1`42:82-31
Khromov Sergey S.,
Doctor of Philology, Professor,
Head of the Russian Language and Literary History Department
Moscow Polytechnic University
e-mail: chelovek653@mail.ru
Gerasimova Svetlana V.,
Candidate of Philology,
Associate Professor of the Linguistics and
Intercultural Communications Department
Kosygin Russian State University
e-mail: metanoik@gmail.com
The place of sleep in the sacred and profane codes of culture is different. Developing the ideas of Yu.M. Lotman, who called sleep the father of semiotic processes, the researchers point out that the sacred culture, seeking to transform a person’s everyday existence, warns him about the danger of exposing dreams to semiosis. From the point of view of sacred culture, everyday sleep is a lacuna in the semiotic system of the world, the message to which should be deafened, since it can carry destructive meanings. The concept of sleep is considered on the example of the drama “Life is a Dream” by P. Calderon and the novel “Oblomov” by I. Goncharov. These texts are correlated with the “Legend of the Life of Barlaam and Joasaph” by St. John of Damascus and Buddhist views on the relationship of sleep and vigil, since they were reinterpreted in accordance with the Christian cultural code in the creation of St. John of Damascus. John. The concept of “sleep” is correlated with the concepts of “love” and “personality”.The paper defines personality as a unique mythological code, refracted through the prism of which the general influences of the world and the semiotic system of culture are transformed into a unique essence of the “I”. In Buddhism, the dream of everyday life is opposed by awakening-nirvana, erasing love and personality. In Calderon’s drama, overcoming the love passion for Rosaura, the main character moves from the destructive passionate dream of everyday life to the fullness of personal existence, which potentially continues to be thought of as a blessed dream. Love for a woman remains outside the sacred space of the palace-paradise. Oblomov moves away from the business fuss of profane sleep-life into an existential dream, which is a profane double of the state of holiness, with its dispassion and acquisition of a peaceful spirit, losing love for Olga, but the very value of love remains an important part of the Russian sacred code. Oblomov implements the sacred code of Russian culture in the language of mythologems. Unlike Buddhism, the Christian sacred code includes the concepts of “love” and “personality”, contrasting them with sleep as a metaphor for the bustle of life.
Keywords: concept, life, dream, personality, love, logos, mythologeme, semiotics of culture.
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