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ABSTRACT
This article explores the concept of the linguistic world picture as one of the fundamental concepts of modern
linguistics. The essence of linguistic world pictures, the sources of their formation, functions and classification are
investigated. The concepts of conceptual and linguistic world pictures are presented, taking into account their native
speakers. The necessity of distinguishing the linguistic world picture from others is substantiated. The linguistic
consciousness of a person and the meaning in the linguistic world picture and its mental formations are investigated.
KEYWORDS
World picture, cognitive linguistics, term, the concept, linguistic community, worldview, mind, human factor, linguistic
personality, conceptual world picture.
INTRODUCTION
The term "world picture" is one of the basic concepts
of cognitive linguistics. From the point of view of V. I.
Postovalova, this term is used in linguistics to express
the specifics of a person, his relationship with the
world, the conditions of his existence in this world [20].
V. V. Morkovkin defines the world picture from the
point of view of mental education, although he
explains that "the picture exists not only in the plane
of consciousness, but also in the plane of language,
since thinking outside of language is impossible" [18].
Research Article
THE LINGUISTIC WORLD PICTURE AS ONE OF THE FUNDAMENTAL
CONCEPTS OF MODERN LINGUISTICS
Submission Date:
February 01, 2024,
Accepted Date:
February 06, 2024,
Published Date:
February 11, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue02-03
Alikhasanova Zulfiya
Lecturer, Gulistan State Pedagogical institute, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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The ways of forming a world picture, namely its
composition, are determined differently by linguists. G.
V. Kolshansky considers the world picture to be an
ideal representation of a person about all objective
processes and objects of reality, the main ways of
realizing the world picture are individual consciousness
and public consciousness in one time period or
another. Consequently, the world picture is "the
totality of knowledge of mankind in a certain historical
period".
The main results and findings
V. V. Morkovkin identifies the following sources of the
formation of the world picture: innate knowledge,
knowledge
acquired
through
practical
and
professional activities, knowledge obtained from
studied materials, knowledge obtained through
thinking, and knowledge from the native language.
It is accepted that each natural language corresponds
to a unique linguistic world picture
–
a set of
representations about the world that has developed in
the consciousness of a linguistic community, a specific
way of perceiving and organizing the world. The term
"linguistic world picture" was introduced into the
scientific terminological system by L. Weisgerber in the
early 1930s, although during this period there were
other terms considered synonymous: "linguistic
intermediate world," "linguistic representation of the
world," "linguistic model of the world" [6].
L. Weisgerber noted that the world picture of a
particular language is its transforming force which
shapes the understanding of the surrounding world
through language as an "intermediate world" for its
speakers, and the linguistic world picture of a specific
linguistic community is its common cultural heritage.
Perception of the world is carried out through thinking
but with the involvement of the means of the native
language. The way reality is reflected in it has a specific
ethnic character and corresponds to the static form of
the language. Essentially, the scientist emphasizes the
ability of humans to establish a correlation between
several points of view - their own and others', that is,
to consider, compare, contrast, and apply different
perspectives on objects and events: "There is no doubt
that many of our deep-rooted views, ways of behavior,
and attitudes turn out to be 'learned', that is, socially
conditioned, as soon as we trace the sphere of their
manifestation throughout the world" [23].
A thorough contribution to the differentiation of the
concepts of the world picture and the linguistic world
picture was made by E. Sepir and B. Whorf, who argued
that "the idea that a person navigates the outside
world, essentially, without the help of language and
that language is just an accidental means of solving
specific problems of thinking and communication is
just an illusion". In fact, "the real world is largely
unconsciously built on the basis of the linguistic habits
of a particular social group."
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By using the combination "the real world", E. Sepir
means the "intermediate world", which includes
language with all its connections with thinking, psyche,
culture, social and professional phenomena. That is
why E. Sepir argues that "it becomes difficult for a
modern linguist to limit themselves only to his
traditional subject ... they cannot but share mutual
interests that connect linguistics with anthropology
and cultural history, with sociology, psychology,
philosophy and
–
in the longer term
–
with physiology
and physics" [21].
According to the historical approach in language, the
linguistic world picture is the end product of research
by early linguists. V. von Humboldt's ideas about the
internal form of language represent the first step in
compiling a modern understanding of the term
linguistic world picture; the same role is played by the
hypothesis of linguistic relativity of Whorf and Sepir
[5]. Its main ideas are as follows:
1)the typology of social life and social production, as
the typology of behavior, is determined by all cultural
institutions, including language;
2) language, among other cultural institutions, takes
the place of an intermediary between thinking and
social life and social production, and therefore the type
of language determines the type of thinking and the
type of behavior of the language collective. Nowadays
the term "linguistic world picture" is used by many
scientists of different fields of knowledge, including
philosophers,
ethnographers,
sociologists
and
linguists.
In modern linguistic research, the "human factor" in
language is inseparable from the concept of "world
picture". An individual linguistic world picture is the
perception and assessment of the world by an
individual linguistic personality. As in any world picture,
the prevailing ideas are those that correspond to the
value concepts and meaning of an individual's life. The
study of the linguistic world picture of any nation in our
time is an important point in linguoculturology and
linguopragmatics. Thanks to this, we learn and study
not only his language, but also his history, culture, and
way of life. At the same time, language is understood
as the cultural code of the nation, and not just a means
of communication. The research also draws attention
to the fact of the diversity of world pictures. The
conceptual world picture may be different for different
people, for example, representatives of different eras,
different social, age groups, different fields of scientific
knowledge, and there are also gender varieties, etc.
The interrelation of conceptual and linguistic world
picture is expressed by the fact that the reality existing
around consists in the inner spiritual space of a person,
and the results of this reflection, i.e. the complex of
knowledge and perceptions of a person about the
world, are represented by linguistic means. Distinctive
features of culture and history of the people, acquiring
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meaning in the form of knowledge structures, are a
component of their conceptosphere, and then receive
linguistic embodiment. Scientists emphasize that
"language could not perform the role of a means of
communication if it was not connected with the
conceptual world picture" [22].
Thanks to the works of I. G. Herder and V. Humboldt,
the concept of a linguistic world picture was prepared
by the development of linguistics, which realized the
inextricable link between language and culture. In
Russia, the tradition of studying the interaction and
correlation of language, thinking and culture has been
formed since M. V. Lomonosov, the works of F. I.
Buslaev and his school, A. A. Potebni, M. M. Bakhtin, L.
P. Yakubinsky, V. V. Vinogradov and others.
O. A. Kornilov, in order to distinguish the concept of a
linguistic world picture from the category of figurative
expressions in the category of terms, it offers the
introduction into scientific use of two concepts of this
concept: cultural and linguistic. "The culturological
approach is aimed at identifying the features of the
national mentality of a linguistic community. The
linguistic direction is associated with the interpretation
of the results of practical work on the external
structuring of semantic fields, the establishment and
systematization of relations between them, and the
practice of compiling ideographic dictionaries" [10].
The linguistic world picture is characterized by its
multifaceted and coherent nature: it encompasses the
results of all human activities and reflects information
from all spheres of human knowledge. This statement
stems from the understanding of language as a
universal means of transmitting and storing
information. Thus, the linguistic world picture
represents a universal system of knowledge about the
world, embodied in linguistic form and inherent to all
language speakers.
In the formation of the conceptual world picture, both
verbalized elements participate (in this case,
"language plays the role of a means of communication
precisely because it explains the content of the
conceptual picture of the world and signifies it by
creating words and means of connection between
words and sentences") [12].
The basis of the categorical apparatus of
linguoculturology consists of such concepts as a
conceptual world picture, a linguisticworld picture, a
concept, a linguistic personality, as well as cultural
connotation. The conceptual apparatus of this science
also includes such terms as mentality, mentality, ritual,
custom, sphere of culture, type of culture, civilization,
paganism and some others.
The most important concepts for this work are those
with which cultural information can be presented in
linguistic units: cultural semes, cultural background,
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cultural concepts and cultural connotations. Cultural
semes are smaller and more universal than the word,
semantic units, semantic features.
For example, the following cultural semes can be
distinguished from the words "oak", "birch" in Russian
and "isiriq", "paxta" in Uzbek: oak is a large tree with
the associative meaning of "strong, healthy"; birch is
one of the most common trees in Russia, considered its
unofficial symbol; isiriq (harmala vulgaris) is a perennial
plant with, in addition to medicinal properties, also so-
called apotropaic properties; paxta (cotton) is a plant
considered the national pride and the "white gold" of
Uzbekistan. Pomegranate (nar in Azerbaijani) is the
hallmark of Azerbaijan, is considered a symbol of good
luck, prosperity and abundance, has cultural and
pragmatic features in the national world picture [2].
The plant world is an important layer of the linguistic
world picture. Floral vocabulary reflects the economic
and cultural activities of the people, the value system
of the national linguistic and cultural community, its
worldview and understanding, and floral ornament,
having a semantic load, acts as one of the types of non-
verbal communication [3].
The linguistic world picture is multifaceted and
integral: it enshrines the results of all human activity
and reflects information from all spheres of human
knowledge. This judgment comes from the very
understanding of language as a universal means of
transmitting and storing information. Thus, the
linguistic world picture is a universal system of
knowledge about the world, fixed in the linguistic form
and peculiar to all native speakers.
The formation of the conceptual world picture involves
both verbalized (in this case, "language plays the role
of a means of communication due to the fact that it
explains the content of the conceptual world picture
and signifies it through the creation of words and
means of communication between words and
sentences )and non-verbalized concepts, as "not
everything perceived and cognized by man, not
everything that has passed and passes through
different sense organs and comes from outside
through different channels into man's head, has or
acquires a verbal form. Not everything is reflected by
means of language and not all information coming
from outside has to be passed through linguistic
forms" [12].
An indicator of the conceptual significance of a certain
unit is the frequency of its use. Therefore, not all
concepts are reflected in the conceptosphere, but only
those of cultural value. Е. С. Kubryakova believes that
the more significant a concept is for the
representatives of society, the more complex and
ramified system of means it is represented in the
language [4].
The concept of the "conceptual sphere of language"
was introduced into scientific circulation by D. S.
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Likhachev, who presented it as a special field, the aura
of language. He associates this term with cognitive
abilities, stock of knowledge and skills, cultural
experience of both an individual and an ethnic group as
a whole. "The more concepts of the national language,
the richer the entire culture of the nation, its literature,
folklore, science, fine arts, it is correlated with all the
historical experience of the nation and religion
especially" [16].
V. Humboldt wrote about the national identity of the
conceptual sphere. The definition of the linguistic
world picture is connected with his postulates about
the internal form of language. V. Humboldt noted that
"all languages necessarily show unity in their
fundamental properties, differing at the same time not
only externally, but also in the internal form or the
spirit that generates language" [7]. The main source of
the concepts is the cognitive activity of a person,
including through her communicative activity. "A set of
concepts, from which, as from mosaic pieces, the
canvas of a native speaker's worldview is formed,
forms a conceptual sphere" [19].
The national linguistic world picture is an existing form
of being and embodiment of the linguistic world
picture through a particular language in the existence
and communication of a certain cultural society. In any
national language the world picture takes a national
form of expression. National differences in
differentiation of the world, specificity of expression of
reality in certain languages lead to the emergence of
their own nationally peculiar world pictures.
О. A. Kornilov emphasizes that "the national linguistic
world picture is the result of the reflection of the
objective world by the everyday consciousness of a
particular linguistic community, a particular ethnos"
[11]. According to N. F. Alefirenko and N. N. Semenko,
the national linguistic picture of the world is "a specific
intralinguistic reality functioning in both individual and
mass consciousness, thus expressing the worldview
not only as an individual, but also as a mass
phenomenon" [1].
Linguists argue that all linguistic pictures of the world
contain certain common elements that allow us to
relate and understand them. E. A. Levina emphasizes
that the universality of national linguistic pictures of
the world is determined, "firstly, by the unity of the
objectively existing world, secondly, by the universality
of man himself as a living organism, thirdly, by a certain
commonality of human experience, fourthly, by the
presence of linguistic universals in each language" [14].
The individual national world picture is a product of the
expression of the objective world by the perception of
an individual. The national linguistic picture of the
world is opposed to those linguistic pictures of the
world which are limited to the public sphere,
territorially
(dialects,
colloquialisms)
and
professionally (sub-languages of sciences and crafts).
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The conceptosphere of any ethnos is wider than the
lexical sphere, which is represented by the meanings of
language words. The conceptosphere of a language is
replenished thanks to the culture of a nation, its oral
folk art, literature, science, art, historical experience,
religion. Current scientific data allow us to assert that
the conceptosphere is an organized system, which is
quite
orderly:
"the
concepts
forming
the
conceptosphere, according to their separate attributes
enter into systemic relations of similarity, difference
and
hierarchy
with
other
concepts....
The
conceptosphere is an ordered set of people's
concepts, an information base of thinking" [15].
Linguistics of the late XX century was marked by the
introduction of the term "world picture" into the
scientific community in the conceptual and meta-
linguistic apparatus, referring to the basic concepts
that describe the uniqueness of man, his spirituality,
and the conditions of interaction with the objective
world. Consequently, it is necessary to distinguish the
concept of a "linguistic world picture" from the
concept of "worldview", although some linguists
consider them interchangeable. Worldview is
interpreted as an individual and purposeful attitude of
an individual to reality, which regulates his behavior
and determines his activity.
V. G. Kolshansky called the world picture displayed in
the consciousness of a person the secondary existence
of the surrounding world. Language plays an important
role in the formation of the picture of the world.
Linguists distinguish two features of language
materialization: "Language directly participates in two
processes related to the world picture. First, in its
depths, the linguistic picture of the world, one of the
deepest layers of the human world picture, is formed.
Secondly, language itself expresses and explicates
other pictures of the human world, which through the
mediation of special vocabulary enter the language,
bringing into it the features of the person, their
culture" [9].
The linguistic world picture is not on a par with
scientific pictures of the world (chemical, physical,
etc.), poetic, philosophical, religious, folklore, etc. It
precedes them and shapes them, because a person is
able to understand the world and himself thanks to the
language in which socio-historical experience is
consolidated
–
both universal and national. Due to the
specifics of the language, a certain linguistic picture of
the world arises in the minds of its speakers, through
the prism of which a person sees the world.
Consequently, all these pictures of the world are in
some sense "linguistic". But at the same time, almost
each of these worldviews has a significant
"supplement" that goes beyond the linguistic picture
of the world, which forms the type of human attitude
to the world (nature, animals, oneself as an element of
the world). It sets the norms of human behavior in the
world, determines his attitude to the world. Each
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natural language reflects a certain way of perceiving
and organizing ("conceptualizing") the world [17].
Our understanding of the world is largely held captive
by the linguistic world picture. Consequently, each
specific language contains a national, distinctive
system that defines the worldview of native speakers
of a given language and forms their world picture. In
fairness, it must be said that not all linguists agree with
this position. Thus, G. V. Kolshansky wrote that there is
no reason to raise the question of a special division of
the world through language [8].
"If the linguistic and conceptual frameworks of the
world are fundamentally universal, and their creators
are the entire people, then the poetic framework is
individual, created in the texts of one person, a
representative of that nation. Therefore, the linguistic
world picture and the world picture reconstructed
based on poetic texts of one author are comparable
but not identical."
The individualization of the idea of the meaning of a
word quite often comes into contact and even comes
from the linguistic world in which a person lives, in
other words, from his native language, where this idea
is fixed and used. And in another language, there may
not be such a representation, because here it is
different, its own idea of it, its own, different linguistic
world picture. Each nation has its own vision of the
world, its own mentality, which is unique and different
from others. And in this sense, Uzbeks and other
nations have enough differences in the linguistic world,
which indicates their vivid and peculiar linguistic
pictures of the world, their connection with the
mentality (national identity) of a particular community
and its mentality (verbal and non-verbal manifestation
of mentality).
In this sense, as an example, we point out that the
psycho-emotional life of a Russian person is
concentrated around the word сердце (heart):
доброе сердце, холодное сердце, добросердечный,
бессердечный, чувствовать сердцем, сердечный
друг, хранить в сердце, сердечно рад, сердцем мил,
сердцем добр, сердце отдам за тебя etc. For an
Uzbek, this word is also important spiritually, but it is
secondary to him and is covered with another word,
namely jigar (liver) (which causes Russian at least
perplexity: jigarim, jigarim mening, jigar do'stim, bolam
–
jigarim, toychoq
–
jigarim, jigarimni ol, jigari toza,
jigari pokiza, jigari xushro'y etc.
In the Azerbaijani language, the word can (soul) has a
high frequency of use in the meaning of "the inner
mental (psychological) world of a person". In the
national system of values, spirituality, the "soul", the
main thing, is the core concept that dominates the
mind, common sense. In the Azerbaijani language, this
concept is not so much abstract as "human", that is, it
is associated with the psychological processes taking
place inside the person himself: m
ə
nim canım (my
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soul), can deyib, can eşitm
ə
k (to live soul to soul), canla
v
ə
başla (işl
ə
m
ə
k)
–
with pleasure, with the soul (to
work), canım qurban (I will sacrifice my soul/life for y
ou
–
willingness to give /do everything for someone), can
bala (dear child) an expression often used in the
meaning of "poor thing" when expressing sympathy;
also, in addition to the positive connotation, the
lexeme can is used in a negative sense, in the context
of swearing: canın çıxsın, canına azzar etc.
It should be noted that the can
–
jon component is a
morphological means of expressing endearment in the
Azerbaijani and Uzbek languages, being used as a
special suffix for the addressee: (-can) anacan, atacan,
n
ə
n
ə
can and in the Uzbek language, in addition, they
express endearment by adding to male names
(Ilhomjon, Rahimjon, Mansurjon).
There are no extrahuman and all-human world
pictures, so each individual picture of the world
contains at least a piece of truth, understood by
everyone in their own way. V. I. Postovalova writes: "In
the strict sense of the word, there are as many pictures
of the world as there are observers in contact with the
world" [19].
CONCLUSION
Thus, the linguistic world picture in general and in the
main coincides with the logical reflection of the world
in people's minds (the conceptual picture of the
world). At the same time, separate sections in the
linguistic world picture are preserved, which, in our
opinion, include phraseology, paremiology, semantics
of some words, they store archaic knowledge about
the world and man, it is this part of the linguistic world
picture that varies from language to language.
Consequently, at the present stage of the
development of linguistics, one of the main concepts is
the linguistic world picture, which is in the focus of
linguoculturology, linguopragmatics and linguists.
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SJIF
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