American Journal Of Philological Sciences
170
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue06 2025
PAGE NO.
170-172
10.37547/ajps/Volume05Issue06-45
The Linguistic Picture of The World: Language,
Thinking, And Linguocultural Interference
Istoda Rasulova
Associate Professor of Uzbek Linguistics at Samarkand State University, Uzbekistan
Received:
19 April 2025;
Accepted:
23 May 2025;
Published:
19 June 2025
Abstract:
The article analyzes the concept of the “linguistic worldview” from linguistic and cognitive perspectives.
According to linguists, every language reflects a unique worldview and shapes the perception of reality through
linguistic images that are directly connected to human thought and culture. Through language, individuals
represent the surrounding reality in their consciousness, which forms the basis of their linguistic worldview. The
article explores the differences between worldviews in different languages, their cultural and mythological roots,
as well as instances of interference in intercultural communication. In particular, it examines how the cognitive
features of the linguistic worldview are transferred from one language to another in the speech of bilingual
individuals, either from the native language to the newly acquired one or vice versa. Using examples, the paper
reveals the significance of these differences in the processes of translation and language learning. This approach
helps to better understand the complex relationship between language and thinking, and underscores the
relevance of linguocultural approaches in linguistics.
Keywords:
Linguistic worldview, language and thinking, linguoculture, interference, cognitive structures,
mythological images, bilingualism, linguistic relativism.
Introduction:
We all live in a world that is shaped and
perceived through the prism of language. Linguistics,
the science of language learning, studies the
interaction between language and our understanding
of the world. In linguistics, the “linguistic worldview”
refers to how language influences our perception and
interpretation of the surrounding reality. According to
linguists, language not only reflects the cultural traits
and ideas of the world but also actively shapes them.
Unlike the static picture of the world, the linguistic
worldview is dynamic and changeable, influenced by
time and cultural shifts. As noted by R. Lado,
differences in linguistic worldviews are reflected not
only in the forms of expression but also in the meanings
characteristic of the vocabularies of different
languages. It is important to understand the reasons
behind these differences to grasp them more deeply. In
the process of learning a new language, learners often
interpret content based on ideas formed by the
linguistic worldview in their minds, which may
unconsciously influence the newly acquired language.
This highlights the importance of addressing such
interferences.
The linguistic worldview is an essential part of human
culture, and describing and studying it is one of the key
tasks of linguistics. As mentioned above, preserving
linguistic diversity and understanding its essence serves
not only linguistics but all of humanity. In today’s era of
globalization
and
technological
advancement,
describing the linguistic worldview and studying the
relationships between languages is more important
than ever. Scholars who have reflected on the concept
of the world as represented in human consciousness
have used various terms to describe it. For instance,
linguists such as B. Whorf and G. Kholshanskiy refer to
it as the “worldview,” D. Potebnya as the “image of
the
world,” and G. Gachev uses terms like “national
cosmos” or “Cosmo
-Psycho-
Logos.” In fact, this
terminology originates from the physicist H. Hertz and
was later referred to as the “image of the world” by M.
Planck in the context of scientific perception. The term
“linguistic worldview” was introduced into linguistics
American Journal Of Philological Sciences
171
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
by L. Weisgerber. According to him, if a particular
linguistic sign (i.e., a phonetic expression) does not
exist in a language, then the corresponding concept
cannot exist either. Thus, people who speak different
languages live in different conceptual worlds.
Each of us lives in a world shaped and perceived
through the lens of language. Linguistics, as a field of
study, explores the interaction between language and
our understanding of reality. In linguistics, the concept
of the “linguistic worldview” reflects how language
influences the way we perceive and comprehend our
surroundings. As noted by linguists, language not only
reflects the cultural characteristics and ideas of a
society but also plays an active role in their formation.
The renowned linguist Wilhelm von Humboldt stated:
“Every language contains a worldview of its own, and
we perceive reality only through our own language.”
This means that language is not merely a means of
communication, but also a tool for perceiving and
understanding reality.
Each language possesses its own unique worldview,
and speakers are compelled to construct meaning
based on this worldview. In this process, a speaker’s
unique perception of the world is revealed through
their language. Language is a crucial factor in the
formation and existence of a person’s knowledge about
the world. In the course of activity, individuals reflect
the objective world and encode the results of their
cognition in words. The linguistic worldview
complements objective knowledge about existence.
This accumulated knowledge, encoded in linguistic
forms, is referred to as the linguistic worldview. The
concept of the worldview (including the linguistic one)
is based on the study of human perceptions of the
world. While the “world” refers to the relationship
between people and their environment, the
“worldview” is the result of processing information
about that environment. Whereas the image of the
world represents an indivisible whole, the worldview
reflects a set of varying levels of knowledge and
attitudes toward the objects of reality.
The linguistic worldview of a particular linguoculture
often stems from mythological concepts formed during
early childhood. Archetypes are expressed through
legends, meaning that the subconscious reflections of
the world among speakers are shaped based on
ancestral experiences and mythological perceptions.
Legends make up an important part of the linguistic
worldview and significantly determine its national and
cultural characteristics. Practical experience in
intercultural communication shows that worldview
differences conditioned by national and cultural
backgrounds
—
and the division of people into distinct
linguocultural
communities
—
primarily
lead
to
interference in the linguistic worldview.
Lingvistik interferensiya boshqa tilni o’rganish
jarayonida ona tilining ta’siri natijasida o’rganilayotgan
tilning me’yorlaridan siljishi tushunilsa , olamning
lisoniy manzarasi interferensiya tushunchasi ostida esa,
dunyo haqidagi tushunchalarni aks ettiruvchi mental
tuzilmalar noverbal o'xshashligi tufayli yuzaga
keladigan ikki yoki undan ortiq kognitiv tizimlarning
madaniyatlararo o'zaro ta'sirida natijasida namoyon
bo’ladigan hodisa sifatida tasavvur qilish mu
mkin.
According to researchers, while a part of thinking and
influence that we perceive is received unchanged
through the cognitive “filters” of our consciousness,
another part is prone to transformation based on the
concepts existing in our subconscious (Lazarev,
Pishchalnikova, 2002:10). The understanding of the
world in a newly acquired language may not fully or
partially correspond to the cognitive structures that
have already been formed in the individual’s mind. This
results in a state of adaptation to the new cognitive
space, which manifests as an attempt by the bilingual
person to align their initial cognitive structure with a
second one.
For example, Uzbek and Russian speakers form
cognitive concepts related to animals through different
symbolic met
aphors. While Uzbeks may say “healthy as
a horse”, Russians associate health with a bull, as in
“здоров как бык” (“healthy as a bull”). This illustrates
how the linguistic worldview is formed differently in
each language. A bilingual speaker may use this primary
conceptual scheme in their speech
—
for instance, a
native Russian speaker speaking Uzbek might say
“healthy as a bull” (ho‘kizdek sog‘lom), which causes
interference in their speech. This, in turn, leads to the
formation of new concepts based on experience and to
some extent contributes to the emergence of a new
cognitive space.
It should be noted that interference in the linguistic
worldview is bilateral: not only can the dominant
linguoculture exert influence, but under the effect of
interference, the newly acquired language can also
impact the linguocultural system of the native
language.
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