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In this respect it is noteworthy that from the very beginning Nietzsche considered the aim of his book to «help his friends», to help the people, « to give them more courage, more steadfastness, more simplicity, more gaiety! … I want to teach them co-joy!».

Anticipating the further analysis of the empirical material, we should stress that 4 basic types of logical unities are relevant for Joyful science of Nietzsche, they are: definition, deduction, characteristics and description. The logical unities mean «structural units of speech (thinking), presenting a close unification of some judgments. In the logical unity the thought completes its development in comparison with an individual judgment» [16]. Definition and deduction, as the logical unities, are characterized by consecutive connection of sense elements (that is utterances follow one another as if they are tied together giving the effect of counting thoughts, their combining, stringing and so on). Characteristics and description differ both by their successive and parallel structural organization of speech [16].

The dominant role of DEFINITION, one of the most characteristic types of the logical units for Joyful science, is partly explained by the fact that Nietzsche, as representative of the European culture, has a so-called “inquiring thinking” [17] (the term by T.N. Snitko, 2014), which in contrast to the “understanding thinking of the Eastern culture” , being not oriented to the formation of the definition, necessarily assumes completing the process of comprehending any essence by the availability of its definition. In this respect, the fact is indicative that Nietzsche strives for defining all the notions, phenomena, events, described in the Joyful science. Therefore, it’s not occasionally that the preface itself to the sought for work begins with the definition of “Joyful science”. Cf:

“Joyful Science”- this means saturnalia of spirit tht patiently withstood a very long op- pression-patiently , strictly, calmly, unbending, and not nourishing illusions-and that now is immediately taken by a hope, the hope for health, by the intoxication of recovering

[2**].

Note that saturnalia (Lat. Saturnalia) mean celebrations in the honor of Saturn which were celebrated at the end of December. During Saturnalia people did not perform any society actions, the courts were closed, wars did not begin and criminals were not punished [18]. Based on the etymology of the word “saturnalia” , we may conclude that Nietzsche meant triumph, victory, holiday of SPIRIT, to praising of which his Joyful science is devoted. It is the saturnalia of spirit that represents the conceptual ideas of this work.

Following the logic of determination that is the logic of defining any essence , Nietzsche improves the essence of his book: “The whole book is nothing but gaiety”. Cf:

Dies ganze Buch ist eben Nichts als eine Lustbarkeit nach langer Entbehrung und Ohnmacht, das Frohlocken der wiederkehrenden Kraft, des neu erwachten Glaubens an ein

Morgen und Uebermorgen, des plötzlichen Gefühls und Vorgefühls von Zukunft, von nahen

Abenteuern, von wieder offenen Meeren, von wieder erlaubten, wieder geglaubten Zielen. Und was lag nunmehr Alles hinter mir! -The whole book is nothing but gaiety after long abstinence and weakness, exultation from the force recovering ,awakened faith in tomorrow and the day after tomorrow, a Sudden feeling and presentiment of future, immediate adventures, newly opened seas, newly permitted aims [1*;2**]13.

The cited quotation of the German philosopher calls the prerequisites for choosing the category of gaiety as the dominant definition of his work. Nietzsche, in particular, singled out 8

13 It should be explained that in this example and in all the other following ones we retain the spelling of the German original work «Die fröhliche Wissenschaft» («Gay science») by Fr. Nietzsche.

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main reasons, that determined the writing of this book. If we arrange his reasons in form of a logical chain, that, in the long run, lead to forming gaiety as the aim, then it becomes obvious that the first place among them is taken by the appearance of sensation of FREEDOM, freedom of creative activity, perspectives for creative activity. Cf:

Causa 1: nach langer Entbehrung und Ohnmacht → a long abstinence and weakness; Causa 2: das Frohlocken der wiederkehrenden Kraf t→ exultation of recovering force; Causa 3: des neu erwachten Glaubens an ein Morgen und Uebermorgen → awakening.

Faith in tomorrow and the day after tomorrow;

Causa4: des plötzlichen Gefühls und Vorgefühls von Zukunft → a sudden feeling and presentiment of the future;

Causa 5: von nahen Abenteuern→ immediate adventures, that is a chance to make fearless and bold decisions;

Causa 6: von wieder offenen Meeren → newly opened seas;

Causa 7: von wieder erlaubten, wieder geglaubten Zielen → newly permitted aims, i.e. permitted freedom, free setting the tasks and aims.

In summarizing the reasons singled out it is possible to state that it is the appearance of

“newly permitted AIM’’, identified with the possibility for free creative activity of the philosopher as an artist, that caused writing the “Joyful science”.

The specific feature of metaphorical categoration of one or another essences, correlating with the phenomenon “Joyful”, is a high degree of complexity in their structuring. Nietzsche does not use monometaphors, his metaphors are polymeasured ones. In this connection we may speak about polymetaphors, being structured by the principle “a metaphor in the metaphor”. The ontological content of the invariant metaphors, created by the German thinker, may include 10 and more submetaphors (or variant metaphors, correlating with one macrometaphor. Considering the fact, we single out (by the taxonomical criteria) the following types of metaphors, relevant for Joyful science of Nietzsche: tertiary (from Latin tertius – the third), quartuary (from Latin quartus – the fourth), quintuary (from Latin quintus – the fifth), sextuary (from Latin sextus – the sixth), septuary (from Latin septimus – the seveth), octavuary (from Latin octavus – the eighth) and so on) [19].

Also note that the types of metaphors (orientational, ontological, structural and others), singled out by J. Lakoff, are not always the basic for classifying the metaphorical models, created by Nietzsche. This is explained, first of all, by their individual – author’s categorization, the specific feature of the linguistic person of Nietzsche himself, his world vision and world perception. Originality and individual character of Nietzsche’s metaphorical images correlating with the notion “Joyful” allow us to speak about a distinctive type of the so-called Nietzsche’s metaphors, the study of which allow us to distinguish new sides in examining metaphors as a whole.

Thus, let us turn to the analysis of specific metaphorical categorization of such dominant essences of “Joyful science” as: “philosopher”, “philosophy”, “cognition”, “intellect”, “thought”, “life”, the notion “Joyful science” itself, obligatorily, correlating with the category “Joyful”.

The cognitive-and-structural basis of the philosophical phenomenon definition is the metaphorical model “PHILOSOPHY is ART of TRANSFIGURATION”. Nietzsche interpretation of the philosophical essence is closely connected with determining the notion “PHILOSOPHER” itself. The example:

Ein Philosoph, der den Gang durch viele Gesundheiten gemacht hat und immer wieder macht, ist auch durch ebensoviele Philosophien hindurchgegangen: er kann eben nicht anders als seinen Zustand jedes Mal in die geistigste Form und Ferne umzusetzen, - diese Kunst der Transfiguration ist eben Philosophie. - The philosopher, having gone and still going through much health, having gone through the same number of the philosophies: he cannot act differently

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and every time rearrange his state into the most spiritual form and distance, - this art of transfiguration is the philosophy of its own [1*; 2*].

On this basis of a number of deductions Nietzsche reveals the essential signs of the philosopher and the philosophy reflecting them in the following four metaphorical models, which demonstrate the quartiary type of the above cited metaphor. “Philosophy is the Art of transfiguration”:

1.Philosopher is the way through a lot of (a space-and-physiological metaphor) (сf.: «Ein

Philosoph, der den Gang durch viele Gesundheiten gemacht hat und immer wieder macht»);

2.Philosopher is the way through many philosophies (a space-and-cognitive metaphor) (сf.: Ein Philosoph, der den Gang auch durch ebenso viele Philosophien hindurchgegangen);

3.Philosopher is a sublimation of states into the spirit form (a transformation-and- intellectual metaphor) (сf.: «еr kann eben nicht anders als seinen Zustand jedes Mal in die geistigste Form …umzusetzen»);

4.Philosopher is a sublimation of states into future (a transformation-and-temporal metaphor) («еr kann eben nicht anders als seinen Zustand jedes Mal in die Ferne…umzusetzen).

Mastering of transfiguration art, i.e. the ability to parts through many philosophical views? Forming in the process one’s own philosophy, the skill of sublimating one’s states into the spirit form, giving them the form of linguistic bodies, ability to see the perspective and to correlate one’s states with the future, with the coming, is, in Nietzsche’s opinion, the philosophy of its own.

Thus, Nietzsche determines philosophy as a constant movement, as a change of states, a change of paradigms and the ability of making a reality of one’s own states appearing once again and once again in a form of spirit with vision and awareness of its large scale of perspective.

The notion “gaiety” is distinguished as one of the most important determinant modus Vivendi (way of life) of a man and also as one of the most important constants of the philosopher’s (-23-) thought content. On the basis of a multistage metaphorisation of the philosopher image, his essence and mission Nietzsche demonstrates the interaction of mental, sensual and moral- and-ethical maxims (maxima) in man’s life among which GAIETY is considered as one of the most perspective. So discussing the mission of a PHILOSOPHER, Nietzsche metaphorically identifies it with the image of mother, endowing it with the main characteristics of maternity, the main purpose of which is to give birth to a new life and to convey everything she is endowed herself including gaiety to this new life. In such a way the polymetaphor “PHILOSOPHER IS MOTHER” is formed. Cf.:

Es steht uns Philosophen nicht frei, zwischen Seele und Leib zu trennen, wie das Volk trennt, es steht uns noch weniger frei, zwischen Seele und Geist zu trennen. Wir sind keine denkenden Frösche, keine Objektivirund Registrir-Apparate mit kalt gestellten Eingeweiden, - wir müssen beständig unsre Gedanken aus unsrem Schmerz gebären und mütterlich ihnen Alles mitgeben, was wir von Blut, Herz, Feuer, Lust, Leidenschaft, Qual, Gewissen, Schicksal, Verhängniss in uns haben.- We, philosophers, are not free to draw the line between the soul and the body, as the people do it; we are less free to draw the line between body and spirit. We are not any thinking frogs […], we must always give rise to our thoughts born of our pain and give everything we have: blood, heart, fire, GAIETY, passion, tortures, conscience, fortune and fate in a maternal way. [1*, 2**].

Applying the developed metaphorical image of mother to the description of a philosopherthinker Nietzsche considers that a thought (like a child) is born form the pain and then it must be filled with everything that a man (philosopher) has himself. And it is in this context that Nietzsche uses the notion “gaiety”, that is a component of the internal world of man.

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It is characteristic that the required essence (“gaiety”) is noted in the context of polar both in their ontological nature and in axiological status, maxims, explicated by the corresponding lexical units:

•Somatic: Blut (blood); Herz (heart);

•Universuma elements: Feuer (fire);

•Sensual: Leidenscaft (passion); Qual (torment);

•Abstract: Schicksal (destiny); Verhängnis (fate);

•Moral and ethical: Gewissen (conscience).

However, they are united by the common sign – belonging to a man a component of its essential content and in this structure significance of equal value is given to gaiety.

8 types of metaphors are singled out, they are correlated with the definition of the notion PHILOSOPHER:

1.Philosophers are not the people who differentiate the soul and the body (a social and anthropological metaphor);

2.Philosophers are not those who are free “to draw the line between the soul and the

spirit”;

3.Philosophers are (not) frogs (a zoomorphical metaphor);

4.Philosophers are not apparatuses for objectivation and registration of something;

5.Philosophers are not creatures with the frozen (cold, hardened) internal organs;

6.Philosopher is “mother, giving birth to thoughts” (a matriarchal metaphor);

7.Philosopher is giving birth to though from pain (a genealogical metaphor);

8.Philosopher “everything the transmitter contains” is mother-transmitter, transferring to her child (thoughts) (an antropomorphical metaphor).

Metaphorisation of the notion philosopher is correlated with the image of mother that allows us to single out the matriarchal polymetaphor as a dominant (peak), constituting , in its turn, 8 variant monometaphors (submetaphors), enlarging the internal form of the sought for polymetaphor. 8 submetaphors demonstrate and octaviary (of 8 elements) type of the metaphorical image of philosopher and the specific nature of its discrete structure. The basis of building the metaphorical philosopher image is the mental scheme of negation and assertion (philosophers are not [frogs…; not people…; not apparatuses; not those who…; and so on], used as a starting point for the metaphorical meaning which is followed by new Nietzsche’s definition of the essence of the philosopher-mother, producing THOUGHT.

The above given metaphors are referred to the ontological type (according to the Lacoff), as their basis is the conceptualization of the essence (ontology) for the notion “philosopher”. The causator of the thought birth is pain.

Curiously, that time within the nine essences that “PHILOSOPHER-MOTHER” must convey (thoughts) to his child the gaiety (LUST) takes the fourth place by its significance.

Nietzsche sees the artist’s aim in converting the man’s internal and external features into LIGHT and FLAME, i.e. the aim is set to make the man’s invisible world to be visible and light, to lead him out of darkness and to fire up the flame of life in man. Cf.:

Leben - das heisst für uns Alles, was wir sind, beständig in Licht und Flamme verwandeln, auch Alles, was uns trifft, wir können gar nicht anders.- To live – means for us to constantly convert everything , that constitutes us, into light and flame; as well as everything we contact with –and we cannot do anything differently [1*;2**].

The context contains the light pyrophorous metaphor “LIFE-LIGHT” and FLAME where the agent (active person) is a man able to transform life, to make it light, brilliant, full, saturated and dynamic one.

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Thus, the semantic-and-cognitive analysis of this context shows that the category LUST (Joyful) is considered not in itself and as an independent object, but in the Nietzsche discussion on dominant matrix of philosophy, expressing them in the metaphorical images. The category Joyful as modus vivendi is integrated into general conception of Nietzsche comments and is represented as one of the imrortant elements of man’s essence, in particular, man-philosopher.

The notion “gaiety” is in close correlation “with two existential maximas “LIFE” AND “COGNITION”. The example:

In media vita (at the height of the life)

Nein! Das Leben hat mich nicht enttäuscht! Von Jahr zu Jahr finde ich es vielmehr wahrer, begehrenswerther und geheimnissvoller, - von jenem Tage an, wo der grosse Befreier über mich kam, jener Gedanke, dass das Leben ein Experiment des Erkennenden sein dürfe - und nicht eine Pflicht, nicht ein Verhängniss, nicht eine Betrügerei! …."Das Leben ein

Mittel der Erkenntniss" - mit diesem Grundsatze im Herzen kann man nicht nur tapfer, sondern sogar fröhlich leben und fröhlich lachen! Und wer verstünde überhaupt gut zu lachen und zu leben, der sich nicht vorerst auf Krieg und Sieg gut verstünde? - No! Life has not disappointed me! On the contrary, year after year I find it more true, more desirable, more mysterious – from the very day when a great liberator struck me: the thought that life is to be an experiment of the man who gets knowledge, - but not duty, not misfortune and not swindling!... Life is a way of cognition” – with this thesis in heart you may live bravely and even live merrily and laugh merrily! In general, who could merrily laugh and live if he cannot fight well and win? [1*; 2**].

This context does not immediately determine the place, the role and significance of Joyful (frȍhlich) in Nietzsche’s comments. There are many logical premises and conclusions that allow us to speak about a number of syllogisms from which the last one is “life is a way of cognition”

("Das Leben ein Mittel der Erkenntnis") – directly goes back to the notion Joyful.

On the basis of his logical judgments Nietzsche creates, first of all, the metaphorical gestalts of thoughts, life and cognition. The philosopher present as his liberator the thought that” life must be an experiment for that man who wants to know, - but not duty, misfortune and not swindling!”

In this way the antropomorphical type of metaphor is formed – “THOUGHT-

LIBERATOR”, that reflects the results of life comprehension, beginning with its negative perception, pessimistic relation to it and finishing with opening its real meaning, expressed in a deep conviction that life as an experiment of man separately, becomes in the course of time more

“true, more desirable, more mysterious”.

Applyng the principle of negation and assertion Nietzsche formulates the metaphorical definition of the phenomena life and cognition. The invariant metaphor of life “LIFE – EXPERIMENT OF THAT WHO GETS TO KNOW” is a quintuary type consisting of 5 submetaphors:

Life is not duty (das Leben dürfe nicht eine Pflicht sein [an economical or debitomorphical metaphor (from latin debites – duty, debt)];

Life is not a misfortune (das Leben dürfe nicht ein Verhängniss sein) [an impetomorphical metaphor from latin impetum – misfortune, trouble)];

Life is not swindling! (das Leben dürfe nicht eine Betrügerei sein!… [a fraudmorphical metaphor from latin fraud: importer, cheeting actions with the selfish aims)];

Life is an experiment of the man who wants to know (das Leben dürfe ein Experiment des Erkennenden) … [a trial metaphor from latin trial – trial, test, checking)].

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Life is a means of cognition ("Das Leben ein Mittel der Erkenntniss").

And so, based on negation of the first three possible metaphorical definitions of life, correlated with ethics, moral and morality (life Is not duty), social sphere (life is not misfortune); ethics (life is not swindling) Nietzsche concludes the main syllogical thesis that life is an object and a means of cognition. In the metaphorical meaning Nietzsche considers life as a cognitive (creative, active, creative activity) substance.

Nietzsche gives his understanding of the essence of the phenomenon “COGNITION”, invariably correlating it with component of gaiety and joy. Cf:

Und die Erkenntniss selber: mag sie für Andere etwas Anderes sein, zum Beispiel ein Ruhebett oder der Weg zu einem Ruhebett, oder eine Unterhaltung, oder ein Müssiggang, - für mich ist sie eine Welt der Gefahren und Siege, in der auch die heroischen Gefühle ihre Tanzund Tummelplätze haben. – And cognition itself: Let it be something different for the others, say, a certain bedchamber or a way to a certain bedchamber, or a way an entertainment, or idleness, - for me it is the world of dangers and victories where heroic feelings are given the chance to dance and to develop [1*; 2**].

Analyzing the essence of COGNITION, Nietzsche suggests six types of the metaphorical definition of the given phenomenon:

1) An artefactual spatial-and-horizontal type of defining the cognition essence:

“COGNITION-BEDCHAMBER” (“A BED FOR LAZY PERSONS”).

In this case Nietzsche proceeds from the assumption that cognition may be considered by some or other people as a static, reposing (“sleeping, lazy) essence:

Creation of this metaphorical image of cognition is due to such German cultural-and- peculiar artefactual realia as Ruhebetl (a bed for rest in the daytime).

Cf: das Ruhebеtt –ein Bett bei Tage darauf auszuruhen, zum Unterschiede von einem Bette, worin man des Nachts schläft; das Faulbett -the bed in that you may rest in the daytime, in contrast to the bed, in which they sleep at night, the bed for the lazybones) [20].

According to the cognitive source of forming the considered metaphor it may be referred to the artefactual-lectual type (ein Ruhebetl from Latin lectulo (bed)).

2)A kinetic spatial-and-horizontal type of defining the cognition essence:

“COGNITION IS A ROAD TO BEDCHAMBER (der Weg zu einem Ruhebett (a spatial mrtaphor), cognition that is transformed into a reposing essence in the process of slowing down movement.

3)A recreative type of defining the cognition essence:

COGNITION IS ENTERTAINMENT (die Erkenntniss …eine Unterhaltung);

4)An ethic type of defining the cognition essence:

COGNITION IS IDLENESS (die Erkenntniss …. ein Müßiggang);

5)Spatial-and-psyhological cognition essence:

“COGNITION IS THE WORLD OF DANGERS AND VICTORIES” (eine Welt der Gefahren und Siege).

In this case we are dealing with the antominical (antonymous) Secondary metaphor (from Latin secundus – the second), in particular, consisting of: 1) a metaphor of The pericular type (from Latin periculum - danger) (cognition is aworld of dangers) and 2) victoriamorphous one (from Latin Victoria - victory) (Cognition is the world of victories) sub metaphors different in their ontology and axiological signs characterize cognition as a contradictory and dynamic essence;

6)An emotional-and-kinetic type of defining cognition essence:

“COGNITION IS DANCES OF HEROIC FEELINGS AND GAIETY (…eine Welt, in der auch die heroischen Gefühle ihre Tanzund Tummelplätze haben).

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The cited metaphor is noted, on the one hand, by emotionalizing the cognition process, by endowing it with the sensual beginning (feelings, emotions), and on the other hand, by the importance of dynamics and movement in cognition.

In its interrelation with the category “JOYFUL” the phenomenon “COGNITION” is characterized by the presence of the 6 metaphorical definitions, the cognitive determinants for which are: spatial object/artefact (”cognition is the bed for lazy people), movement (cognition is a road to bed)”, emotions (cognition is entertainment”), moral-and-ethical canons (cognition is idleness”), space (cognition is the world of dangers and victories”), feeling (“cognition is dance of heroic feelings and gaiety”).

The metaphorical images of cognition are illustrated by the way of selecting/by means possible means of world perception and world understanding, based on the philosophical law from general to quotient from plural to singular (to Nietzsche’s one). An arranged epistemological number of cognitions definitions (see above) is completed with the metaphorical syllogism of

Nietzsche on cognition as “the world of dangers and victories, in which graphical feelings dance and romp”.

It is particularly remarkable, that the cognitive base for the cognition metaphor was the cultural-and-specisiv realia Ruhebetl (the bed for rest in the dat-time), actualizing the orderly way of German life, its strict regulation in time and space: rest in the day-time Is not welcomed in the German culture, as it is associated with those who tend to be lazy. The cognition metaphor has a sixtuary (of six elements) structure.

Hence, using the stylistic method of successive adding that is relevant for logical unities, presenting DEFINITION, the German philosopher completes his individual-and-author formulations of the phenomena “Life” and “Cognition”, stressing in the process that “life as a means of cognition” is the main cause to realize the principle “to live gaily and to laugh gaily” (frȍhlich leben und frȍlich lachen!). In its turn, to realize this principle “to laugh and to live well” (gut zu lachen und zu leben) causa sui is the ability to fight and win well”, i.e. the principle to fight foe one’s ideas and believes.

Gaiety (Frȍhlichkeit) is a treated as a way of surviving, as a way of life that is a categorized by appreciating the predicate gaily (frȍhlich), determining not only a dominant aim of the ontological content of man’s existence, but also stressing the necessity and importance of true laugh (gaily laugh).

The subject of Nietzsche’s recomprehension “INTELLECT” as one of the main gnoseological notions of the philosophical science, the ontology of which is considered by him in correlation with the emotional-and-psychological category “Joyful”. In other words , the German thinker poses the problem of correlating rational and sensual in the process of man’s cognition of the world.

It is characteristic that Nietzsche presents a negative characteristics of intellect, if it is considered isolated from the emotional man’s essence that is demonstrated by the developed metaphor: “INTELLECT IS A BULKY, SUSPICIOUS, CREAKY MACHINE.” Cf:

Der Intellect ist bei den Allermeisten eine schwerfällige, finstere und knarrende Maschine, welche übel in Gang zu bringen ist: sie nennen es "die Sache ernst nehmen", wenn sie mit dieser Maschine arbeiten und gut denken wollen - oh wie lästig muss ihnen das GutDenken sein! Die liebliche Bestie Mensch verliert jedesmal, wie es scheint, die gute Laune, wenn sie gut denkt; sie wird "ernst"! Und "wo Lachen und Fröhlichkeit ist, da taugt das

Denken Nichts": - so lautet das Vorurteil dieser ernsten Bestie gegen alle "fröhliche Wissenschaft". – Wohl an! Zeigen wir, dass es ein Vorurtheil ist!- Intellect of the majority of the people is a bulky, creaky, suspicious machine, whose starting is a procrastination: they call it “to seriously do one’s work”, when they intend to work and think well with the help of this machineoh, how burden some it must be to use one’s brains! A man is a nice rogue, he evidently looses his good mood, every time he thinks well: he becomes “serious”! And

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where there is laugh, and gaiety, there is no thoughts” there in such a way there sounds the prejudice of this serious rogue against any “Joyful science”. – Well, what of it! Let us show that this is a prejudice [1*; 2**].

In this context cited the German philosopher considers INTELLECT not simply as a MACHINE (a structural metaphor of the artefact-and-technological type), but also as “a bulky, suspicious (dark), creaky” machine, whose principle is to be “seriously” connected with one’s work. Nietzsche deduces 7 metaphorical pictures-images of the intellect-machine:

1.Intellect is a bulky machine (der intellect ist …eine schwerfällige Maschine) (struc- tural-and-physical metaphor);

2.Intellect is a suspicions (dark) machine (der intellect ist …eine finstere Maschine)

(structural-and-psyhological metaphor);

3.Intellect is a creaky machine (Der Intellect ist …eine knarrende Maschine)(structural- and-physical metaphor);

4.Intellect is a machine started with difficulties/procrastination (Der Intellect ist …eine

Maschine, welche übel in Gang zu bringen ist ) (a structural metaphor);

5.Starting intellect-machine is a [serious] attitude to one’s work ("die Sache ernst nehmen") (a referencial metaphor);

6.An intellect-machine is the work of the thought (wenn sie mit dieser Maschine arbeiten und gut denken wollen) (a mental metaphor);

7.Intellect is a (burdensome) using of one’s (…oh wie lästig muss ihnen das GutDenken sein!) (a mental-and-psychological metaphor).

Thus, an invariant metaphor “Intellect is A MACHINE) is structured by 7 submetaphors, stressing a septicary (of 7 elements) character. I-ntellect without its emotional constituent is characterized by Nietzsche extremely negatively. Correlating JOYFUL WITH THOUGHT (an intellectual activity of a man), Nietzsche is convinced in necessity of interacting between feeling and reason and also in the fact that excluding Joyful (i.e. favorable, merry mood) from the intellectual man’s activity is a prejudice and contradicts to “Joyful science”. In the ironical meaning he draws a parallel between a man called by him “a nice rogue”, who loses his good mood, when begins “to think well (seriously), on the one hand, and a man as a serious rogue, thinking that where “there is laugh and gaiety, there is no thought, on the other hand.

Using the principle of the logical contrasting, Nietzsche develops the contradictory thought that to THINK “well” means “the loss of a good mood” as the man becomes “serious”. Nietzsche does not explain cause and effect relations between “good thinking of a man” and following it the possible “loss of good mood” and by seriousness of a man, making it possible to think over this idea to everybody individually for oneself. In this case we deal with the use of entimem, i.e. the deduction where the deduction itself is not obviously formulated but id only meant, abd remains in “mind”. The term in this meaning [21]. Was used by Aristotle at the same time it becomes obvious from the number of syllogical deductions of the German thinker that the scientist subject to doubt the set opinion on the so-called logical incompatibility of the rational (intellectual activity” of a man) and the sensual (emotional one). Denying the thesis “where there is laugh and gaiety, there is no thought there”, Nietzsche calls it a prejudice, directed against any

Joyful science. Creative activity or, by Nietzsche’s vivid expression, “good thinking” (das GutDenken), must be living, interesting, it must be accompanied by expressive emotions, a good mood, as it the man’s emotions that are the moving force of any man’s activity and constitute the motivation basis of his cognition. The key verbal indicators are lexemes “Lachen” (laugh) and Frȍlichkeit (gaiety) in correlation with mind (intellect) and man’s feelings.

Thus, the category of Joyful is considered as a necessary condition of any thought, i.e. a peculiar significance of cognitive aspect of gaiety is thereby stressed.

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Within the intellectual-and-gnoseological essences (together with the considered above (philosophy, intellect, thought, life, cognition) the object for recomprehension by Nietzsche is JOYFUL SCIENCE itself which the German thinker presents in capacious metaphorical image of SPRING WIND. Cf:

“It (Joyful science) is the book written as if in the language of spring wind: it is characterized by arrogance, anxiety, contradictions, march weather, something constantly remembering about the coming winter and the victory over winter, victory that will be won, must be won, might have already been won…

Gratitude is constantly full swing, as it something, the most sudden had taken place, gratitude of a convalescent. – because convalescent was the most unexpected event”.

The invariant metaphor “JOYFUL SCIENCE IS A CREATION OF SPRING WIND” (na- ture-morphal metaphor) is a multimeasured one from the point of view of its ontological structure, consisting of 6 variant submetaphors:

1.Joyful science is a man with his peculiar characteristics (arrogance, anxiety, contradiction) (an anthropological metaphor);

2.Joyful science is March weather (a meteorological metaphor);

3.Joyful science is winter coming (naturalmorphal metaphor);

4.Joyful science is victory over winter (victoriamorphal metaphor);

5.Joyful science is gratitude in full swing (ethical-hydromorphal metaphor);

6.Joyful science is convalescence (a physiological metaphor).

In the context of conceptual categorization of Joyful science the singled out metaphorical images actualize the idea of its ambiguity, of different possible interpretations. Joyful science is identified with numerous heterogeneous essences, in particular, antropological (a man, character), nature-morphal and temporal (spring wind, weather, March, winter), psychological (victory (over winter), ethical (gratitude), physiological (- convalescence). The polymetaphor created by Nietzsche is referred to the number of contaminated (multilayer) metaphors, formed by the principle “metaphor in metaphor”. So, Joyful science is a product of intellectual activity, however, its author is not man, but “WIND”. The revealed polymetaphor the “Joyful science — spring wind” implicits, in its turn, two complementary metafors: 1) “Spring wind - the man”; 2) “Spring wind

— the writer, in the language of which “The Joyful Science” is written.

Nietzsche’s appeal to the image of spring wind is motivated by the fact the German philosopher identifies himself as a person with wind, including the wind-mistral that is noted in the preface to the Joyful Science, as he, like a wind, considers himself a refer exploding the set rules of human existence, a man who loudly (with the wind whale) prophesies to the world about vices and virtues, being not afraid of telling and searching. Besides, spring wind shows inconstancy, weather changeability and at the same time is a symbol of light and heat coming, that metaphorically finds its reflection in changes of mood of the artist-wind itself, creating the Joyful Science and identifying itself with coming new times, where there will be a place for movement, a place for saturnalia of SPIRIT.

Thus, the given polymetaphor (JOYFUL SCIENCE-CREATION OF SPRING WIND) explicits primarily the personal characteristics of Nietzsche himself as a lyric poet, comparing Joyful Science with the image of spring wind, personifying new (fresh) positive world perception, positive emotions, hope for the best. The conceptual pick of the metaphorical image of the Joyful Science is CONVALESIENCE, the result of overcoming numerous difficulties, comprehencing vs. reevaluating human being values, the basis of which is the main principle per aspera ad astra (through thorny paths to the stars).

In the quantitative aspect the invariant metaphor singled out (gas science is a product of spring wind language) should be referred to the sextiuary type (from Latin sextus — six), as it consist of 6 types of various metaphors.

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Resume

Thus, Joyful Science of Nietzsche is of great interest in the aspect of its comprehensive linguistic, linguo-culturological, stylistical, pragmatic, psycholinguistic research, as it is characterized by an extremely wide spectrum of linguistic phenomena connected, in particular, with metaphoricity of Nietzsche’s language, aphoristicity, a peculiar style of presentation, a large amount of linguistic games, symbolicity, mythopoetic comprehension of the realias described and so on.

Joyful Science is saturated with metaphors, used by the German philosopher as metalanguage with the aim of linguistic objectivation and figurative (modelling) ground for his ideas.

Nietzsche’s metaphors differ in a wide variety both in their conceptual content, internal form, cognitive strategies of their formation and also by their taxonomical characteristics.

Cognitive-gnoseological essences (“philosopher”, “philosophy”, “thought”, “cognition”, “life”, “intellect”, the notion “Joyful Science” itself) mostly determining a conceptual world picture of the German thinker, are characterized by vividly expressed specific feature of their metaphorical categorization. The phenomena “philosopher/philosophy”, “life”, “cognition”, “intellect” differ in the most complex and capacious structural-and-metaphorical organization.

Nietzsche is characterized by conclusion of one of the forms of the metaphorical thinking. A new judgment is concluded from comparing a number of prerequisites noted by Nietzsche in the process of the thinking operation. The German thinker chiefly utilizes the inductive type of judgment, proceeding from specific comments, and making general conclusions at the end. Syllogisms as a deductive type of judgment are not so characteristic for the German thinker. Only in some cases entimems (the term was composed by Aristotle) are noted in the metaphorical discussions of Nietzsche, i.e. the discussions in which the conclusion itself is not formulated evidently but is only meant.

The metaphors, created by Nietzsche, differ in a number of signs. First of all, of interest is the algorithm of their creation, the conceptual-and-methodological basis of which mainly is the laws of the philosophical dialectics: the law of unity and contrasts fight, the law of negating negation, the law of transferring the quantitative changes into quantitative ones, the law of quotient and general; the law of general and isolated (individual), etc.

Nietzsche’s metaphorical images are narrative in their ontological nature that is explained by their discreetness, detailed representation and polystructure.

The gnoseological constructions, analyzed in the article, are referred to the so-called boundary (limiting) notions [17], i.e. the notions possessing a high degree of abstraction and determining the people’s culture. They are objectivized by the so-called polymetaphors that are composed by a large number of monometaphors, revealing their internal form. In the quantificative aspect the structure of the basic metaphorical image may be formed by 3 or up to

12 monometaphors, that allows us to classify Nietzsche’s polymetaphors according to the number of monometaphors constituting them. It was established that polymetaphors with the sextuary (of six elements) and oktaviatory (of eight elements) structures dominate in the Joyful Science.

In most cases the cognitive basis of Nietzsche’s polymetaphor is formed by the determining schemes: [the object of the metaphor (x) is determined by realia (y)], but the process of determining the metaphorical object is not yet completed. Then there follows the stage of conceptual (sensual, evaluative, vivid, emotional, esthetic) building up (stratification, narration) of the defined essence which is realized by means of nominative, adjective, verbal enumerated numbers, the elements of which are evaluative predicates.

The determining (determinant) character of the metaphorical images by Nietzsche is explained to a certain degree by the question-and-answer strategy of the European thinker, the quintessence of which inevitably becomes the metaphorical definition of the object analyzed.

The following important peculiarity of Nietzsche’s metaphors is the principle of negation and assertion (confirmation). The proof of this may be the fact that an overwhelming majority of the defined (characterized) by the German thinker cognitive-and-gnoseological constructions are

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