The Concept of Miracle in Religious Discourse (Semantic Features of Russian and Chinese Cultures in the Perspective of Intercultural Communication)

Abstract

The relevance of studying the processes of religious consciousness comes from the importance to ensure more coordinated interaction of scientific communities in intercultural communication. The PRC remains one of the key partners of the Russian Federation and partnership requires deeper understanding of the counterpart. This paper analyses social phenomena classified as miracles in Russian and Chinese cultures from the perspective of intercultural communication. To achieve this goal, the authors 1) highlight key theoretical approaches to the study of the semantics of miracle; 2) systematize the available data on key concepts and denotations of the semantics of miracle in Russian culture and supplement existing approaches; 3) establish the key features of the semantics of miracle in Chinese culture; 4) outline approaches to creating a sketch of a universal semantic model of a miracle as an invariant of two cultures; 5) identify the capabilities and boundaries of this model. The research materials included corpuses of national folklore traditions, legal documents, literary and theological works, and scientific (mainly religious) studies. The methodological framework was formed by the approach of N. Luhmann, who defined religion as a variety of forms of the universal anthropological phenomenon of observing of the unknown. Distinguishing descriptions of the first (naive), second (expert) and third (philosophical-synthetic) order, represented by the corresponding languages L1, L2 and L3, allowed to identify the terms traditionally related to the sphere of religion (L1) and to trace their descriptions (L2) and reflection in L1 and L2 within the framework of philosophical and theological writings (L3). As a result, several historically specific interpretations of the concept and the denotations behind it have been identified. They include both universal similarity and local features determined by the historical development of Russian and Chinese societies. For Russia, these features are inextricably linked with the influence of Christianity, where a distinction is made between elitist theological forms and mass believes, often referred to as superstitions. The main lexemes marking the miraculous in Chinese are 奇迹 (qíjì), reflecting the phenomenon of the amazing, surprising; 神迹 (shénjì), applied to the miraculous, God-like, spiritual, but not witches or sorcerers; 妙 (miào) as an aesthetic perception of a miracle, including an incomprehensible mystery; 灵 (líng) marks the supernatural, emanating from the earthly principle yin, therefore associated with folk witchcraft and sorcery. It has been established that in both Russian and Chinese culture, miracle is always combined with a certain worldview (L1), with a complex of ontological statements (L2). Experts (L3) typically turn to the prism of religious disciplines and/or teachings that analyze the correspondence of worldview, ontological constructs and lived religious experience. The sketch of the universal semantic field that makes up the intersecting concepts of Russian and Chinese cultures, obtained as a result of the research, needs further clarification by turning to the sociology of religion and the psychology of religion.