This paper investigates the communicative act of justification as a multifaceted pragmatic and structural phenomenon. We argue that the properties of justification rely on the amount of face threat to be compensated by such an act, on the number of face-threatened communicators and the function of justification as a face threat-preventive or face threat-restoring device. Based on such criteria, the article identifies: 1) justification-prevention of the other's face-threatening act and 2) justification-explanation/repair of the own facethreatening act. Such acts have the same illocutionary point but differ in degree of their strength, determining their different structural and pragmatic features. Justification-repair iconically reproduces the awkwardness of the denoted situations and correlates with the conversational-analytical notion of dispreference. It involves complication in verbal arrangement and interplay of multifacet pragmatics: indirect speech acts, which affect a refusal strategy of justification, correlate with the strategies of negative politeness and their corresponding maxims, which, in their turn, involve the cooperative maxims' violation triggering the conversational implicature to communicate face-threats in an implicit way. Justification-prevention is subdivided into prepositional and postpositional types in regards to their auxiliary position in complex speech acts. They differ structurally and pragmatically, depending on the number of face-threatened participants. Prepositional justification is intended to compensate face-threats both to the interlocutor who may be imposed by the speaker's act and to the speaker, who takes risk to be faced with refusal or rejection. It is less distinct and more structurally and pragmatically complex as compared to the postpositional justification that prevents the damage only to the speaker's face.

The paper introduces the notion of polysemantic allusion in a polycultural dimension, explored in its semantic, structural and functional facets, based on intertextual contextual interpretative, structural, taxonomic, archetypal analyses added by some inferential pragmatics tools. Polysemantic allusion (PA) is defined as an intertextuality device, which combines two and more facultatively decoded meanings due to their association with more than one precedent source situations, texts or phenomena. The markers of PA include the modified and altered precedential names, designating the literary text or extra-textual sphere of denotation, symbolic or archetypal references of precedential situation or text; a science-associated terms or their structural part, which must satisfy the ambiguity and optional decoding of the precedential sources triggered by the PA. The markers of polysemantic allusion may be one, two-and multicomponent with each structural part capable of creating additional allusive connotations in its unfolding in further context. PA involves several levels of semantic interpretation, which correlate with various precedent texts and differ in degrees of implicitness of the allusive meanings, interpreted with an attraction of the optimally relevant context, implicating, strengthening, confirming or contradicting the hypothetic allusive assumptions. Semantic components of PA may encompass hypertextual references providing coherent relations between Pratchett's novels, and architextual meanings associated with parodying various genres.

The article considers the main aspects of F. Nietzsche’s philosophy concerning the issues of conceptualizing the values, content and principles of modern education. The idea of the relationship between universal education and culture is essential in the work of the philosopher. It reflects the function of education both in a universal aspect as a translator of culture and culture-making mechanism, and in an individual dimension, taking into account the purpose of an educated person to be a link in the chain of culture, to be a cultural microcosm which is isomorphic to the cultural “macrocosm” that is to be the heritage of different eras. The idea of the spiritual unity of educational institutions with cultural heritage is in harmony with the pedagogical principle of cultural conformity that is the correspondence of education to culture and the history of the nation. The concept of superhuman implies the principles of continuity of education and self-education, integrity and succession, humanization as a value self-determination of an individual and recognition of his rights to be independent. The ideas of the philosopher correlate with values of creative type pedagogical culture and with “integrative” line of pedagogical knowledge formation. The philosopher treated utilitarianism, narrow empiricism and specialization in education and scientific knowledge to be barriers for the development of creativity, freedom and energy potential. Thus, Nietzsche’s philosophy is relevant for understanding the content of a number of principles for reforming modern education, specifically humanitarian ization, individualization, cultureconformity, continuity of education and self-education, integrative and succession, integrativity and creativity.

на матеріалі українських і англійських чарівних казок) БЛІДЧЕНКО-НАЙКО В. В. кандидат філологічних наук, доцент Національний медичний університет імені О.О.Богомольця viktorianaiko@ukr.netСтаття висвітлює спільні компоненти символічної образності української і англійської чарівної казки зважаючи на архетипне підґрунтя семіотичних просторів казкових наративів. Виявлені спільні образи-символи чарівних казок, зокрема ліс, дерево, яблуко, птах, тварина, вогонь і вода, із численними метафоричними й метонімічними символами-похідними. Визначено універсальні символічні мотиви, асоційовані з образами-символами: мотив випробування, або ініціації, як проживання в царстві смерті, мотив вічної молодості, земних бажань, спокуси, переходу в потойбіччя, перетворення людини на тварину або птаха, одруження з твариною, мотив тотемного помічника тощо. Ідентифіковано й проаналізовано парадигми образів, утворених метонімічними й метафоричними похідними від базисних символів, а також синтагматичні символічні зв'язки між символами-образами і символамимотивами.Ключові слова: символ, архетип, чарівна казка, образи-символи, символічні мотиви.Introduction. The paper focuses on the study of fairy-tale narrative with special interest to the universal components of the folk tale symbolic imagery. Semiotic (symbolic) facet in the Ukrainian and English fairy-tales' narrative analysis contributes to further investigations in the field of linguosemiotic, linguocultural, literary-semiotic and other cross-disciplinary studies.Purpose. The paper aims at revealing of common archetypes or prototypes of the symbolic images and motifs in Ukrainian and English fairy tales.To achieve this purpose we have applied the integrative methodology based on methods of contextual interpretation analysis, intertextual analysis, elements of the method of comparative analysis of Ukrainian and English fairy tales, as well as elements of the methods of archetypal and narrative analyses.The major results refer to the identifying the similar symbolic properties of the Ukrainian and English fairy tales. We have revealed and described the most widespread symbolic images: a symbol of forest as a boundary space between fantastic worlds and, at the same time, a netherworld, associated with the universal motif of initiation; a symbol of tree manifested by the symbolic images of oak and apple tree acting both as the character's assistant and mediator between the worlds; an ambivalent symbol of apple involving the archetypal motifs of eternal youth, earthly desires, temptations and transition to another world. Next recurrent motif is the personage's transformation into an animal or a bird, metaphorically manifesting the archetypal Блідченко-Найко В. В. Універсальні компоненти символічної образності казкового наративу (на матеріалі українських і англійських чарівних казок)