The Term “Gap” (Lacuna) in the Works of Uzbek and Foreign

Linguists

D. G. Tolipova

Tashkent State University of Uzbek Language and Literature named after Alisher Navoi, Tashkent, Uzbekistan

Keywords: Gap (Lacuna), Linguistic, the Meaning of the Word, the Work of Scientists, Linguoculturology,

Correspondence, Difference.

Abstract: This article discusses and analyses the term "gap" in the works of Uzbek and foreign linguists. The national-

cultural originality of vocabulary can manifest itself not only through the presence of a specific series of words

but also through the absence of words for meanings (denotations) expressed in other languages. Concepts and

the words expressing them, known as “Gap” ("lacunae"), become noticeable only when comparing languages.

If we compare the languages and cultures of different people, we can distinguish elements that coincide and

those that do not. Language is, of course, a component of culture. Linguists believe that the concept of non-

equivalent vocabulary is closely related to the concept of “Gap” ("Lacuna"), which underpins the so-called

problem of "lacunarity" in intercultural communication. The examples analysed in this article demonstrate

that the gaps indicate either the redundancy or lack of experience of one linguocultural community in relation

to another.

1 INTRODUCTION

“Gap” (from Lat. Lacuna - hollow, depression) -

denotes the absence in one language of a name for a

specific concept. The conditions of the socio-

political, socio-economic, cultural life, and lifestyle

of the people, their worldview, psychology,

traditions, etc., give rise to concepts that are

fundamentally absent from speakers of other

languages. Consequently, in other languages, there

will be no single-word dictionary equivalents for their

expression. In linguistics and psycholinguistics,

“Lacunae” are understood as the basic elements of the

national specifics of a linguocultural community that

complicate the understanding of some text fragments

by foreign recipients [13]. V.L.Muravyov, who

referred to them as «Gaps», «white spots on the

semantic map of the language» (Sternin I. A. (2019)),

introduced the term «Lacuna» into linguistics.

In the modern world, the term "lacuna" began to be

used in scientific sources, in particular in dictionaries,

from the 70-80s of the 20th century. Gaps are

typically divided into motivated and unmotivated.

Motivated lacunae are associated with the absence of

Corresponding author

a certain reality in this or that nation. Motivated gaps

are revealed in the sphere of the so-called non-

equivalent vocabulary and are usually given in

translation with explanations.

There are other terms for the concept of "gap"

(referred to as "lacuna" in Russian and Uzbek

literature): "random holes in speech patterns", ethno-

idems, linguo-culturemes, and ethnolinguo-

culturemes. There is no unified typology of gaps in

linguistic literature, with researchers classifying them

in various ways.

For example, Yu. S. Stepanov distinguishes between

absolute and relative gaps. According to the

researcher, absolute gaps are recognized when

compiling translation dictionaries as words that do

not have an equivalent in the target language [10].

Relative gaps include words that are rarely used in the

language and only under special circumstances. I. A.

Sternin refers to such gaps respectively as interlingual

motivated gaps, due to the absence of the

corresponding object or phenomenon, and

unmotivated gaps, which cannot be explained by such

absence. Therefore, examples of absolute gaps for the

452

Tolipova, D.

The Term “Gap” (Lacuna) in the Works of Uzbek and Foreign Linguists.

DOI: 10.5220/0012490400003792

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 1st Pamir Transboundary Conference for Sustainable Societies (PAMIR 2023), pages 452-458

ISBN: 978-989-758-687-3

English language are the Uzbek words (choykhona,

chapon, khashar], while gaps of the English language

for Uzbek are [exclusive, sibling, and fortnight].

Relative lacunae for the English language are the

frequently used Russian words [dusha, toska, sud’ba]

(Khudaiberganova D. (2015).).

V. A. Muravyov, in addition to absolute and relative

lacunae, also identifies vector, stylistic and

associative lacunae (Sternin I. A. (2019).). Ethno-

cultural gaps can be detected both at the verbal level

(in particular, lexical - the absence of words and

expressions; grammatical - the absence of

grammatical categories; morphological indicators;

stylistic - the difference in the use of similar linguistic

means in different functional styles; paralinguistic -

the method of filling pauses), and at the non-verbal

level (the difference in the etiquette characteristics of

communication acts, role-playing features of

communication, the absence of gestures, colour

associations, psychological attitudes, etc.). Even the

nomenclature of text genres is considered among the

gaps (nationally specific) features of speech.

Gaps can be linguistic (lexical, grammatical, stylistic)

and cultural (ethnographic, psychological,

behavioural, etc.). Additionally, gaps can be not only

intercultural or interlingual (arising in the process of

intercultural communication), but also intracultural

((CESS) (2001)).

The recipient may perceive them as something

strange that requires interpretation (explicit lacunae)

or remain for them in the “insensitivity zone”

(implicit lacunae). Gaps can vary in strength or depth:

confrontational (powerful, deep lacunae) and

contrastive (weak, shallow). According to the

authors, gaps exist in texts (communicates) and

complicate the understanding of the corresponding

text fragment for a foreign recipient.

From the perspective of Z. D. Popova and I. A.

Sternin, a lacuna is the absence of a unit in one

language when it is present in another. These authors

emphasise, "The main feature of gaps is that they

arise in the process of communication, in a situation

of contact between two cultures". In addition, they

systematise gaps and subdivide them on other

grounds: according to system-linguistic affiliation

(interlingual and intralingual), according to

paradigmatic characteristics (generic and specific),

according to the degree of content abstraction (subject

and abstract), according to the type of nomination

(nominative and stylistic), and according to the gap

belonging to a certain part of speech (part-of-speech)

[11].

2 EXPERIMENTAL PART

Indeed, the initial insights into the phenomenon of

gaps can be traced back to the work of the

distinguished Turkic poet, thinker, and public and

political leader A. Navoi in his work, “Muhokamat

ul-lugatain”. This suggests that ideas about the link

between language and culture, the issue of the 'gap',

were first formed in the east during the 16th century.

He compared two languages: Turkic and Persian,

analysed, and validated the richness of the Turkic

language with examples, "By trade and occupation,

such as a fowler and a cook and a guard and a stamper

and a tailor and a quilt maker and a confectioner and

a shipwright and a shepherd. However, this term

exists in birdcraft, but not as a digger, a fowler, a

crane, a deer or a warbler. [Hunar va peshada

andoqki, qushchi va borschi va qo'riqchi va tamg'achi

va jibachi va yo'rg'achi va halvochi va kemachi va qo'

ychi. Andoqki, qush hunarida dag‘i bu istiloh bordur,

andoqki, qozchi va quvchi va turnachi va kiyikchi va

tovushqonchiki, sort lafzida yo‘qtur]" (Sultonova

M.N., Stepanova Yu. S. (2021).).

Such concepts exist in both cultures, but these

concepts are not named in the Persian language. The

scientist supported his view with examples, like the

titles of occupations: "qushchi, borschi, qo'riqchi,

tamg'achi, jibachi, halvochi", but these concepts are

not reflected in the Persian language.

Furthermore, Alisher Navoi noted that the Persian

verb "giryakardan" (cry) is expressed in the Turkic

language with hundreds of verb forms. The verb

"giryakardan" equates to the verb “yig’lamoq” (to

cry) in Turkic; the remaining ninety-nine verbs are

gaps for the Persian language.

Navoi also identified words related to military

weaponry and names of garments, which were not

utilised in the Persian language, leading the Persians

to adopt Turkish words. We can see that although the

term gaps was not used as a scientific term in the 15th

century, the first scientific research in the East had

already been conducted.

A century later, Zahiriddin Muhammad Bobur

penned his masterpiece "Boburnoma". He compared

words between Turkic and Hindi in his work. Bobur

stated that the Turkic language contained numerous

The Term “Gap” (Lacuna) in the Works of Uzbek and Foreign Linguists

453

words, for example, there were seventy-two names

for a duck in the Turkic language, but no such words

existed in the Hindi language, although the concepts

did.

Moreover, in contemporary literature, Anglo-

American, Arabic, and Uzbek lacunae can be

conveyed in novels, essays, stories, notes or magazine

and newspaper articles through transliteration,

tracing, and blending. For instance: Famous

superstars are honoured to do business with him.

Options for embroidery, tulle, moire, organza,

patchwork are inexhaustible. This is demonstrated by

the following gaps that entered the English language

from the Russian and Uzbek languages:

"In some of these tupiks (тупик), close relatives

lived, with houses linked by inner doors" (Babur Z.M.

(2008)).

"The same as the wedding toi (to’y) but without the

substantial gift to the bride or groom’s family and the

dowry" (Babur Z.M. (2008)).

Thus, in English, along with the word lawyer "lawyer,

lawyer", there are several more words to denote

variations of the legal profession, which in Russian

and Uzbek languages do not have a corresponding

one-word equivalent: barrister (having the right to

speak in courts), solicitor (prepares cases for

barrister), counsel (advises clients), counsellor

(adviser on various legal issues), advocate (highly

qualified lawyer).

In other instances, a gap in the language is formed

because in a given culture it is not as often necessary

to differentiate what is continuously differentiated in

another culture. For instance, in Russian business

language there is a general word "lygota", in the

Uzbek language this word is translated as "imtiyoz",

which has several correspondences in English. So

“privilege, benefit” is a “lygota/ imtiyoz” with a hint

of the meaning “privilege”, franchise is “benefits” (as

“special right”), exemption, immunity, relief is

“benefits” (like “liberation”), grace is “benefits”

(meaning "delay").

Sh. Usmanova analysed the gestures of the gap; they

also vary from each other. Uzbeks may use a gesture,

the index finger, which implies, "Come here".

Koreans and Japanese cannot use this gesture towards

a human because this gesture is meant to call dogs.

The use of these gestures can lead to

misunderstandings between individuals. Similarly,

the researcher discussed various symbols; for

instance, the fern flower symbolises good luck for the

Japanese at New Year, while for Russians, the fern

represents death. If some dishes are accidentally

broken, this signifies misfortune for the Uzbek

people. For the Scots, however, the same situation

signifies a wish for good luck in a new marriage.

Colours also represent different concepts across

various cultures. For example, black signifies

greatness in Turkish culture, whereas, in stark

contrast, it represents evil in British culture.

Certain objects and their names exist in one culture,

but the same objects can be found in another culture

without being named. These discrepancies lead to the

contemplation and exploration of the topic of gaps.

3 RESULTS AND DISCUSSION

"Muhokamat ul-lugatain" is regarded as a source of

both practical and theoretical significance in the

history of Turkic studies, particularly in the

development of Uzbek linguistics. When comparing

Turkic languages and the Sart (Persian-Tajik)

language, it was noted that some concepts in the

Turkic language are not expressed in the Persian-

Tajik language, thus creating a cultural gap (a

phenomenon now referred to as a lacuna in modern

linguistics). Concepts that exist in the Sart language

but lack a specific word form, whilst in Turkish such

a lexeme exists, constitute a gap for the Sart language.

The gap units mentioned in "Muhokamat ul-lugatain"

can be categorised as follows:

1. Gap units representing body parts. The work

“Muhokamat ul-lugatain” uses words that designate

body parts lacking a lexeme in the Sart language: “Va

ho’blarning ko’z va qoshlari orasinki, qabog’ derlar,

forsiyda bu uzvning oti yo’qtur [The Hob's eyes and

eyebrows are so close, they call it a forehead; in

Persian, there is no equivalent word for this body

part]” (Sultonova M.N., Stepanova Yu. S. (2021).).

It's observed that the Turks had a lexeme for a larger

type of mole, "meŋ", a term absent in the Sart

language: "Va husn ta'rifida ulug’roq holkhakim,

turklar meŋ o’t qo’yupturlar, alar o’t quymaydurlar

[In the definition of beauty, the Turks have a term

'meŋ', the Sarts do not have such a term]" (Sultonova

M.N., Stepanova Yu. S. (2021).).

2. Lacunar units representing human activities.

Alisher Navoi argues that both cultures have certain

concepts expressing human activity, but in the Sart

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454

language, there is no specific word unit for their

description. For instance, the Sarts had professions

like “qushchi, borschi, qo’riqchi, tamg’achi, jibachi,

khalvochi”, but the people working in these

professions didn't have corresponding lexemes, such

as: gardener or bootmaker. “Xunar va peshada

andokki, qushchiva borschi va qo’riqchi va tamg’achi

va jibachi va yo’rg’achi va khalvochi va kemachi va

qo’ychi. Andoqqi, qush hunarida dag’i bu istilokh

bordur, andoqqi, qozchin va quvchi va turnachi va

bug’uchi va tovushqonchiki, sort lafzida yo’qtur. Va

alar mazkur bo’lg’onlarning ko’pin turkcha ayturlar.

[In terms of trade and occupation, there are bird-

catchers, watchmen, stamp-makers, quilt-makers,

blanket-makers, shipwrights, and shepherds.

However, there is no such term in the Sart language

for a bird-catcher, crane-catcher, deer-catcher, and

warbler-catcher. Most of the people mentioned speak

Turkish]" (Sultonova M.N., Stepanova Yu. S.

(2021).). In the above professions, such as: “qushchi,

borschi, qozchin, quvchi, turnachi, bug’uchi,

tovushqonchi”, we see job types representing people's

activities tied to their lifestyle and also the role of

hunting in the socio-economic life of the Turkic

people based on the kinds of animals they catch.

The names of military equipment and military

uniforms are absent in the Sart language; examples

are given where these terms in the Turkic language

are used by the Sart. Lexemes: "Tamg’achi, jibachi,

yo’rg’achi, kemachi" represent concepts associated

with military activities. It is also highlighted that the

Sart language doesn't convey gender distinctions, and

consequently, 70 types of ducks recognised in the

Turkic language are represented by a single lexeme in

Sart. As a result, all these diverse names for duck

species, the presence of multiple units representing

concepts associated with ducks, indicate the

development of poultry farming among the Turkic

people. This is because the differentiation of duck

species requires regular observation and specialised

knowledge. Knowledge based on everyday

experiences served to build skills and competencies

in this area. The existence of numerous duck names

suggests a developed hunting economy. Alisher

Navoi observes that in Turkic languages, the names

of horse species and objects related to horses are also

diverse and varied. He cites the following examples:

“Yana o’t anvoidaki, tubuchoq va arg’umoq va yaka

va yobu va totu yo’sunliq – borini turkcha-o’q

ayturlar. Va otning yoshin dag’i ko’prakin turkcha

ayturlar. Bir qulunni "kurra" derlar. O’zga: toy va

g’o’nan va do’nan va tulan va chirg’a va lang’a

deguncha fasikhroqlari turkcha derlar va ko’pragi

muni ham bilmaslar. Va o’tni bilmas” (Sultonova

M.N., Stepanova Yu. S. (2021).). Furthermore, these

word forms do not exist in the Sart language.

3. Gap units reflecting the action and state of a person.

Alisher Navoi mentions hundreds of Turkish verbs

that express the behaviour and state of a person.

Words expressing the concepts of motion verbs do

not exist in the Sart language. The essence of the gap

phenomenon is revealed through these words'

absence in the Sart language.

4. Gap units denoting kinship concepts. A number of

kinship terms, such as elder brother, younger brother,

elder sister, father's uncle, do not exist in the Sart

language: “Va uluq qardosh va kichik qardoshni

ikkalasin “barodar” derlar va turklar ulug’ni – “og’a”

va kichikni “ini” derlar, va alar ulug’, kichik qiz

qardoshni ham “khohar” derlar. Va bular ulug’ni -

“egachi” va kichikni “singil” derlar. Va bular otaning

og’a-inisin “opag’a” derlar. Va onaning og’a-inisin -

“tag’oyi” (derlar). Va alar hech qaysig’a ot’ ta'yin

qilmaydurlar va arab tili bila "em" va "hol" derlar va

ko’kaltoshni turkcha til bila derlar. Va atka va

enagani ham bu til bila ayturlar. [Additionally, the

Sart call both the elder and younger brother 'barodar',

while Turks call the elder 'og’a' and the younger 'ini'.

They call both elder and younger sisters 'khohar'. In

addition, they call the elder 'egachi' and the younger

'singil'. Moreover, they call the father's siblings

'opag’a'. The mother's siblings are referred to as

'tag’oyi'. They don't assign a specific word to any of

them and use 'em' and 'hol' from Arabic, and

'ko’kaltosh' from Turkish. They also use this language

for the horse and the nanny]".

5. Gap units representing clothing. It is noted that

some types of clothing are not named in the Sart

language, but the Turkic equivalents of these

concepts are utilised: “Va mahudiy albisadin misli:

dastor va qalpoq va navro’ziy va to’ppi va shirdog’ va

dakla va yalak va yog’liq va terlik va qur yo’usunlug’

nimalarni borisin turk tili bila ayturlar”. ["And

examples of Mahudy albisadin include: tablecloth,

cap, navrozi, toppi, shirdog, dakla, yalak, fat, slippers,

and dry grass, all of which are expressed in Turkish"].

6. Gap units representing household concepts. It's

noted that the Turkic people utilised specific Turkic

words to denote certain realities and objects that were

unnamed in the Sart language: “Bir mutaayyin

nimakim oq uydur, anga khirgoh ot qo’yupturlar.

Ammo aning ajzosining ko’pini turk tili bila ayturlar.

Andokki, tungluk va uzuk va to’rlug’ va bosrug’ va

The Term “Gap” (Lacuna) in the Works of Uzbek and Foreign Linguists

455

chig’ va qanot va ko’zanak va uvug’ va bog’ish va

bo’sag’a va erkina va alo khozal qiyos. [A certain

type of white invention is given a name. However, the

majority of its components are referred to in Turkish.

These include tungluk, ring, torlug, bosrug, chig,

wing, kozanak, uvug, binding, bosaga, erkina, and an

excellent comparison]”.

Thus, in the East in the 15th century, the issues of

gaps had already been identified. The esteemed

thinker and writer Alisher Navoi meticulously

described and identified various types of gaps. In the

work “Muhokamat ul-lugatayn”, the topic of the gap

was emphasised, analysing the linguistic expressions

of differences between languages and cultures.

In recent years, Uzbek linguistics has also been

focusing on elucidating the problem of the gap. In

most anthropocentric studies, particularly in cultural

linguistics, numerous definitions and descriptions of

this concept can be found.

In the "Explanatory Dictionary of Anthropocentric

Linguistic Terms", attached to D. Khudaiberganova's

doctoral dissertation on the topic "Anthropocentric

interpretation of artistic texts in the Uzbek language",

the language gap is defined as "the absence in the

lexical system of the language of a lexical unit

representing the concept" [12].

Sh. Usmanova, the author of the first textbook on

linguoculturology in Uzbek, interprets the word gap

as “words and expressions characteristic of the

everyday, cultural, social, and historical life of a

nation, alien to another nation and lacking a clear

alternative in another language”. However, this

interpretation seems to underscore features of reality

more than gaps. A detailed study of the gap

phenomenon in Uzbek linguistics is linked to the

works of Professor Z. Kholmonova. The “Study of

Linguistic and Cultural Concepts”, prepared under

her guidance, contains invaluable information about

the study of the gap phenomenon in linguistics, its

essence, its distinction from other linguistic

phenomena, the intralinguistic gap (introlacuna), and

the challenges of studying it. The article by Z.

Kholmonova, "The role of Alisher Navoi in the

development of modern linguistics" (Navoi A.

(2011)), focuses on the analysis of A. Navoi's views

on the phenomenon of gaps (lacunae) in language. As

the scholar highlights, even without the concept of a

gap, scientists have extensively discussed the

presence of empty cells in language vocabulary.

Additionally, in the monograph by F. Musayeva titled

“Linguistic and cultural studies of Uzbek dialects”, a

separate section is devoted to the enrichment of gaps

in the Uzbek language with dialect words (Babur

Z.M. (2008)). In this work, the researcher also makes

important comments about the emergence of the gap

phenomenon, its difference from related linguistic

phenomena, as well as the potential of dialectisms in

their elimination.

One of the most recent studies of the gap phenomenon

in Uzbek linguistics is the dissertation by

Ismatullaeva N., titled "The Emergence of Gaps

(Lacunae) in the Chinese and Uzbek Languages". In

analysing gaps in the Chinese and Uzbek languages,

the scholar acknowledges the inevitability of such a

linguistic phenomenon when comparing two

languages and cultures. The types of gaps and

methods of defining them are described, drawing

upon theoretical perspectives available in global

linguistics (Kholmonova Z. (2021),).

A noteworthy feature of the lexical gap is that it

resides in the minds of native speakers as a concept

(sememe). This concept is represented by phrases (or

explanations) when it does not have its own unique

expression. Such expressions pertain solely to the

speech process; once the speech process is completed,

the expression disintegrates, and hence, it cannot

maintain the status of a lexical unit.

Taking into consideration these factors and aspects of

the analysis of gap units and lacunae, we propose the

following classification:

1. Level gap units and gaps: phonetic, lexical,

phraseological, morphemic, morphological,

syntactic, and stylistic.

2. Motivated and unmotivated gaps. The emergence

of motivated gaps is, in our view, due to the absence

of certain realities in the life of the people who are the

bearers of one of the compared languages (no realia,

no linguemes). It should be noted that unmotivated

gap units and gaps appear despite the presence of the

corresponding reality in the lives of speakers of one

of the compared languages (realia without a

lingueme).

Among the motivated gap units and gaps, the

following are notable:

1. Ethnographic gap units and lacunae, which reflect

the distinct features of traditional daily life and the

lifestyle of the people whose languages are compared.

2. Linguocultural, socio-historical gap units and gaps,

reflecting the culture, history, and society of people -

speakers of the compared languages.

3. Mental, associative gap units and gaps, reflecting

the worldview, self-consciousness of people, their

way of thinking, associations, etc.

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Currently, there are several classifications of

interlingual gaps based on various principles:

- By system-linguistic affiliation (interlingual and

intralingual),

- By extralinguistic conditionality (motivated and

unmotivated),

- By paradigmatic characteristics (generic and

specific),

- According to the degree of abstractness of content

(subject and abstract),

- By type of nomination (nominative and stylistic),

- By the gap's belonging to a certain part of speech

(part-of-speech),

- By gender of designated referents (gender),

- By the external and internal connections between

the designated objects (metonymic).

The aforementioned classifications allow for the

identification of specific characteristics of gap units

and gaps. Simultaneously, the classification becomes

comprehensive, considering both interlingual and

intralingual gap units and gaps. Thus, concretising

gap units are discerned due to the absence in the

compared language of the corresponding

concretisation on a certain basis, for example:

- Location

- Form

- Size

- Time

- Composition

The authors of this classification highlight the fact

that “the direction of concretisation and the direction

of generalisation in many cases coincide. The reasons

for gaps can be the absence of both generalisation and

specification in form, place, time, evaluation, action”

(Khudaiberganova D. (2015).).

4 CONCLUSION

In conclusion, it's important to note that gaps are a

universal category and are inherent in the vast

majority of the world's languages, and gap units are

unique. Therefore, the paradigm of universals -

uniques - gaps represents uniques within universals.

Thus, gaps attest to the redundancy or insufficiency

of the experiences of one linguocultural community

in relation to another.

From this, it can be inferred that in intercultural

business communication, the process of adapting

fragments of the value experiences of one

linguocultural community, when perceived by

representatives of another culture, essentially equates

to the process of eliminating gaps of different types.

The elimination of gaps in texts addressed to a foreign

cultural recipient can be executed, as literary analysis

shows, in two ways: filling and compensation.

At each stage of intercultural interaction, the gap

performs specific functions:

- Silence, manifested in the uncertainty of the

communicative situation, and a null sign at the stage

of cognitive dissonance;

- Linguistic cultures at the stage of cultural self-

determination;

- Borrowing at the stage of cultural integration.

Filling is a process of revealing the meaning of a

certain concept (a word belonging to a culture

unfamiliar to the recipient), implemented through

specific translation techniques such as descriptive

translation or explanatory translation, or

transformational (contextual) translation.

The expansion of the concept of gaps ("lacuna") to the

comparison of both languages and other cultural

aspects seems appropriate and methodologically

justified. On one hand, such an expansion of the

concept of gaps is founded on the position of a close

relationship between language and culture; on the

other hand, the identification of linguo-culturological

and cultural gaps, along with linguistic gaps,

contributes to the establishment of certain specific

forms of correlation between language and culture.

Gaps constitute a significant portion of the national

specificity of any language. The conditions of the

socio-political, socio-economic, and cultural life of

the people, the uniqueness of their worldview,

psychology, and traditions, determine the emergence

of images and concepts that are fundamentally absent

from speakers of other languages.

According to linguistic research, the indicators of

gaps and non-gaps can be represented as the

following contrasts: incomprehensible -

understandable, unusual - usual, unfamiliar - familiar,

incorrect - correct. Often in both domestic and foreign

science, the existence of gaps is explained by the

mechanism of "functioning" of linguistic and cultural

universals.

Thus, a gap is a virtual lexical entity that does not

have a material embodiment in the form of a lexeme,

but is capable of manifesting itself at the level of

syntactic objectification in the event of a

communicative demand for the concept.

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457

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