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International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
02
I
SSUE
12
Pages:
34-43
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
METADATA
IF
–
7.356
A
BSTRACT
The article discusses the advantages of using axiological scales in the analysis of the level of values reflected
in the Uzbek language proverbs. Axiolinguistics is a science that integrates axiology and linguistics and is
interrelated with linguoculturology, psycholinguistics, sociology, and cognitology. Axiolinguistics has
emerged as a result of highlighting the role of lexical units in the expression of axiological content. The
article discusses the main goals, tasks and main issues of axioinguistics. Linguistic definition of evaluation
and value, methods of evaluation are described. Scales are the methods of measurement and evaluation
used in the exact and natural sciences. In recent years, as a result of the use of scales in the socio-
humanitarian spheres, linguistic, psycholinguistic, axiolinguistic scales have emerged. The scale method
evaluation level is also important in determining the norm of the relationship. The role of axiolinguistic
scales in illuminating the content level reflected in the proverbs is illustrated by case studies. The results
and conclusions are presented on the basis of the axiolinguistic scale. Recommendations for using this
method are given.
K
EYWORDS
Axiology, lingvoculturology, axiolinguistics, proverbs, axiologema, value, evaluation, scale, axiolinguistic
scale, cultural attitude.
Journal
Website:
http://sciencebring.co
m/index.php/ijasr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Research Article
METHODS OF ANALYSIS OF VALUES REFLECTED IN
PROVERBS
Submission Date:
December 05, 2022,
Accepted Date:
December 10, 2022,
Published Date:
December 16, 2022
Crossref doi:
https://doi.org/10.37547/ijasr-02-12-05
Gavharoy Ruzimovna Komilova
Phd, Associate Professor, Tashkent State University Of Uzbek Language And Literature Named After Alisher
Navoi, (Uzbekistan)
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I
NTRODUCTION
In world linguistics, an intersectoral integrative
approach and the study of the linguistic landscape
of the world in terms of the human factor, value
and value are of practical importance.
Anthropocentric paradigms, the principles of
linguistic expression of the category of human
thinking and evaluation, the degree of reflection
of the national mentality have become the main
subject of research in the field of axiolinguistics.
Assessment criteria, value bases are reflected in
the language's collection function. Values and
worths, subjective assessment - attitudes,
people's
life
experience,
communicative,
emotionally
-
expressive,
accumulative
possibilities of language in expressing axiological
content,
historical
development,
stable
connections, in particular, are reflected in
proverbs.
In the researches of A.Ivin, N.Arutyunova, Y.Volf,
S.Pavlov,
Y.Serebryannikova,
V.Karasik,
L.Bayramova,
G.Bagautdinova,
G.Gibatova,
R.Yunusova, axiolinguistics was singled out as a
separate direction. In particular, S. Pavlov
interprets its object in a complex way through the
relationship "language - mind - society - culture -
man." As a subject of axiolinguistics takes
linguistic means of expressing values and shaping
axiology; defines the research task as the
realization of language units as an integral part of
value, and the study of the axiosphere of the
linguistic landscape of the world as the goal of
research [16.58]. Hence, axiolinguistics was
formed as a result of the analysis of the degree of
expression of axiological views through certain
linguistic units.
The term "lingvoaxiology" has been used
in research on the axiological possibilities of
literary texts. Linguoaxiology allows the
identification
of
different
age,
gender,
professional and class or individual values
through the study of art and other texts,
dialogues, conversations. One of the approaches
to texts as an expression of aesthetic values is
reflected in the works of I. Galperin [4,2].
A number of studies on axiolinguistics are
related to the laboratory of "Axiological
linguistics" headed by V. Karasik [8,477].
In anthropocentric research in Uzbek linguistics,
there is an analysis of worth and value[5,2].
Studies in axiology have also been performed [6;
7]. In particular, in R. Majidova's research, the
articles are analyzed from a comparative aspect,
mainly from a philosophical point of view.
Anthroponyms and personal names in proverbs
were studied [12].
In axiolinguistics, value and axiom are expressed
by the term "axiologema". The term was first
introduced into linguistics by K. Zhukov, who
examined the meaning of proverbs: "Axiologema
is a common semantic field for aphorisms and
words that define a certain value or axiom from
an axiological point of view" [3,12].
The study of axiological phraseology raises the
question of the classification of axiological diads
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("axiological pairs") in the status of value and
inverse value. Such classifications can be found in
all studies of axiological phraseology.
Although axiolegemas are classified differently in
research, they are united by an anthropocentric
feature.
Methods. The article is based on the analysis of
literary texts, research areas on axiology,
modeling methods, descriptive, comparative,
conceptual analysis.
Description of proverbs. Proverbs are a
combination of emotional and mental cognition,
generalizations of judgments and conclusions,
and expressions of axiological processes in
natural and social reality.
Human life includes spiritual, cognitive, aesthetic,
ethical, and economic values. Because man faces
each of them throughout his life; enter into social
relations; ultimately expressing them in language,
defining their importance and value. Sees, hears,
feels, experiences, distinguishes between good
and evil, and evaluates every phenomenon in
nature, object, person and society. As a result, the
important ones are positively evaluated and
valued. In this process, even the smallest
elements are not overlooked. Once a natural
phenomenon or object in nature is evaluated by
entering into a social relationship, it becomes a
certain value or resilience through experience. As
the knowledge, experience, and imagination
accumulated during a person's activity are
reflected in his mind, the image of national-
cultural activity emerges in the process of mental
representation.
Alefirenko,
N.F.
writes:
"Language represents the objects of the world,
which are important for certain cultures, and in
the linguistic consciousness are the elements that
are important for that linguoculture" [1, 43]. The
linguistic view of the world is a collection of ideas
about the world, ways of understanding and
dividing the world, historically formed in the
minds of the respective language community and
stabilized in its language, which is normal, natural
and mandatory for all speakers of this language
[14,143]. Therefore, scientists emphasize that the
landscape of national-cultural value can be
imagined as a field, and conclude that its core is
the national cognitive base [1,140]. Based on the
above considerations, we analyzed the articles as
a figurative field of national values. The proverbs
figuratively express the way of life, inner world
and views of the people, reflecting national and
universal values.
Axiolinguistic analysis of proverbs allows the
study of values as an integral part of language, the
separation of axiological units, the elucidation of
the communicative and pragmatic features of
language.
The expression of axiological vocabulary in
proverbs, sayings and sayings, which are
examples of folklore, reflects the attitude of the
people to a particular concept.
The system of values in any language is
represented by parems, stable connections
chosen by the language owner, because they
express important truths for the language owner
[10,53]. On the other hand, despite the linguistic
and cultural significance of proverbs, they are
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often found to be out of date today with the most
ancient ethnic features, archaic motifs, and
richness of imagery. Articles about modern
culture and mentality are rare. Now they have
been replaced by units that verbally reflect the
modern national identity, such as the previous
ones, advertising, slogans that fully reflect its
image [11,36]. Also, not all examples of folklore
provide a complete picture of the values of the
entire population in modern culture.
In English, it is possible to see the disappearance
of proverbs in the process of communication; a
number of proverbs are used only as an element
of edification [9, 23].
Despite its archaic nature over the centuries, the
proverbs basic, application in fiction helps to
reveal the linguistic landscape of the world,
including the priorities of modern national
values. Thus, the need for evaluation criteria in
communication determines the importance of
proverbs
between man and being. “Culture ...
determines what to remember (store) and what
to forget”, so the proverbs and phrases that have
survived to this day should be considered as a
generator, not as a database [15, 7].
In addition, values are an important factor of
relative stability in the mind of a linguistic
individual belonging to a particular language and
culture. Values are worths that are stable and at
the same time relative, flexible and mobile to
individual and social needs [13, 67]. Under
certain conditions, a value can become a majority.
Proverbs give an idea of a nation’s
intellectual activity as a source that reflects its
worldview; serves as a mirror of the psyche of the
language and the peculiarities of the mentality of
the people.
Proverbs reflect the dreams and aspirations
of the nation. It embodies people's life, people,
values and experiences. Each proverb determines
the value of the time to which it applies. Proverbs
have been chosen as the object of study of
axioinguistics because of the features listed
above.
As a folklore genre, the article also has a
number of features. A proverb is, firstly, a
complete thought, and secondly, an easy-to-
understand and powerfully influential sentence.
Proverbs differ from other genres in their
characteristics:
1. Proverbs can be written as small works in a
concise form. Because they point to a certain
reality.
2. Proverbs are conclusions based on people's life
experiences.
3. Proverbs are equal in form to simple and
compound sentences. In the syntax, sentences
formed in the second person singular are
considered to be "personal generalized
sentence": O‘zingni ehtiyot qil, qo‘shningni o‘g‘ri
tutma (Take care not to consider your neighbour
a thief). Although proverbs and sayings are united
by the ability to express judgment, they differ in
terms of content. The difference between
sentences and proverbs can be justified by the
following comparative table:
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№
Sentence (Boylarning yaxshi
yashash imkoniyati keng)
The
opportunities for the rich to live
well are vast.
Adverb (Boy boyga boqar, suv soyga oqar) The
rich man looks at the rich man, the water flows into
the stream
1.
Sentence is expressed. Sentence
is based on prediction.
Sentence is expressed. Sentence is based on
experience and conclusion.
2.
A
one-time
process
is
represented.
A continuous process is indicated.
3.
Value does not have to be
involved.
Value is an integral part of the meaning of
proverbs.
4.
It is formed during the speech
process
It is available in the language before the speech.
In the semantics of proverbs, judgment can cover
experience, value, value, and can be formed over
a long period of time. Proverbs have been taken
as the object of analysis in many linguocultural
and cognitive linguistic studies, which generalize
the socio-cultural, historical experience of the
nation and have an educational and didactic
character.
Throughout one's life, one realizes the true value
of oneself, others, the external environment, the
universe, life, time, period, and so on. Axiological
attitude as a personal process forms in man the
science of appreciating the transience of this
world, the meaning of life, the purpose of life, the
moments in the face of the eternity of the
universe. People's attitudes towards values
permeate the content of proverbs. Proverbs
reflect the judgment of the people based on their
worldview and beliefs.
The role of axiolinguistics in the ranking of values.
As values are expressed in proverbs through
abstract concepts, differences are observed in
their level of meaning. Values have evolved from
a level of representation with explicit horses to
concepts expressed through abstract names, with
a gradual, sequential basis.
The scale method in the exact sciences can be
used as a way to express value and value.
Scales used for axiological purposes are
axiological scales. The system of human values,
expressed on an axiological scale, is diverse. The
rating scale reflects the objective and subjective
nature of the assessment, the norms and
standards.
Valuable understanding divides the world into
two opposing poles: good and evil, beauty and
ugliness, truth and falsehood, nobility and
inferiority.
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The axiosphere itself does not exist in isolation: it
contains major components, such as recognition
and rejection, value and reciprocity, the
axiological hierarchy. The axiom includes the
concepts of space and nucleus. Values in a
particular axiom vary depending on the level of
expression.
For example, the concepts of sabr , qanoat
(patience and contentment) are valued in Uzbek
as religious and secular values. The lexeme of sabr
(patience) has synonyms such as bardosh, toqat,
qanoat. These synonyms are paired in many
places: sabr-bardosh, sabr-toqat, sabr-qanoat.
The lexeme of sabr (patience) refers to a state of
mind that can be known through reason.
Values have evolved from a level of
materialization with explicit horses to a
conceptual, sequential-based meaning toward
concepts that have been explored through
abstract horses. Values in a particular axiom vary
depending on the level of expression. For
example, the concepts of patience(sabr) and
contentment(qanoat) are valued in Uzbek as
religious and secular values.
The semantic level of the value of "sabr-qanoat"
reflected in the proverbs can be expressed on an
axiological scale as follows:
1. Sabr
–
yutuq kaliti (Patience is the key to
success). In this proverb, patience is like a simple
thing. The lexeme kalit (key) includes the
semantics “hardness”, “certain shape”, “made of
iron”, “opening”. In the proverb, the
value of
patience is expressed through the semantic
“opening” of the key. Patience has been shown to
lead the way to success and open the door to
success.
2. Qanoat
–
qizil oltin (Contentment - red gold).
The analogy of contentment with red gold reflects
the semantics of "value", "rarity" and "scarcity" in
"red gold". The inequality of contentment, the
pricelessness, is measured by the value of red
gold. In this proverb, the value of "contentment"
is assessed using items that play an important
role in human life and are signs of rarity and
value.
3. Poklik sog‘likni, aql sabrni saqlar (Purity keeps
the mind healthy and patient). At the bottom of
the axiological scale are the meaning based on
abstract concepts. In this proverb, purity as a
means of realizing health, intelligence as a means
of realizing patience are at the center of the
axiom. The comparison is based on purity →
health, intelligence → patience. The value of
patience is equal to the value of health. Purity and
health are promoted as essential human qualities.
Purity for health, the intelligence is required to be
patient. In this article, the value of patience is
explained by comparing the intelligence, which is
manifested through the sign of its existence, to the
positive sign of human activity - the quality of
purity as a factor of health.
4. Asl boylik
–
qanoat, Jahl dushmani
–
sabr (True
wealth is contentment; the enemy of anger is
patience). In this proverb, the value of
"contentment" is directly materialized by an
abstract concept. The value of "patience" is
embodied as the enemy of ignorance. The article
expresses the press resistance "Patience is a sign
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of wisdom." This implies that patience is a virtue
of the wise.
5. Sabr tagi
–
Rahmon, Shoshgan ishi
–
shayton
(The root of patience is the Most Merciful, and the
cause of haste is the devil). In this proverb,
patience is seen as a sign of faith, confidence, and
spirituality. Patience is rated as a "Merciful
Blessing." That is, "Only one who knows Allah,
understands Him, and adheres to religious beliefs
can
be
patient."
There
is
another
acknowledgment in this wisdom: "Patience is a
blessing that is considered and rewarded by the
Most Gracious.The phrase “hasty action” in the
second part of the proverb expresses the concept
of “impatience”. Impa
tience is condemned as a
behavior typical of those who succumb to satanic
feelings. The terms "merciful" and "satan" are
used interchangeably in religious beliefs,
meaning "patience" and "impatience."
6. Kamoli iymon
–
sabr (Perfect faith
–
patience).
This proverb shows the high value of patience and
contentment in the popular axiom. In this article,
the value of patience is expressed through the
highest sign - "mature faith."
The scale for expressing the values of
"patience" and "contentment" is based on the
following stages:
→ through a higher divine understanding: faith
(6)
→ through divine understanding: Most
Merciful (5)
→ through an abstract concept: wealth (4)
→ through an abstract concept related to
real situations:intelligence (3)
→ through valuables: red gold (2)
→ through a simple, worthless
thing: key (1)
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Axiological scales give the following conclusions:
1. A value is valued at different levels by the
people. This is determined by the fact that the
values are related to a certain period, the
evaluation criteria are different, the socio-
political processes.
2. Scales for estimating a particular value create
an axiom based on that value.
3. Valuation tools are many and varied. These
tools are gradient in the assessment of value.
4. Axiological scale allows generalization,
comparison of means of estimation of value.
Axiolinguistic scales also serve to ensure the
integration of linguistics with the exact and
natural sciences. Research methods of the exact
and natural sciences are of practical importance
in achieving concrete results in the socio-
humanitarian
spheres,
in
particular
in
axiolinguistics, in the development of fact-based
conclusions.
Conclusion. 1. Axiolinguistics is a field of
expression of values through language units,
methods of expression of values, analyzes issues
within the framework of the paradigm of
language - society - culture - world - hypothesis.
The main subject of axiolinguistics is the issue of
value and evaluation reflected in language units.
Axiolinguistics serves to identify the national
characteristics of the value and evaluation
systems reflected in the language, to shed light on
the degree to which values are expressed in
linguistic units and symbols. Values arise in
connection with man and society, are formed
through relationships with objects.
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2. The assessment reflects the subjective attitude
of the individual. Being, thing-event, social reality
are evaluated from the point of view of human
needs, his physical condition and psyche.
Evaluation is directly related to the purpose,
attitude and level of awareness of the person.
Estimated, value characteristics are the main
features of the relationship between the
individual and society, they are expressed in
different ways in the language. Axiolinguistic
analysis of proverbs makes it possible to identify
evaluative
features
in
native
speakers,
demonstrating the features of a particular
cultural environment. Axiolinguistic analysis
serves to clarify aspects of national values
associated with linguistic expression, the level of
expression
in
speech,
cognitive,
linguoculturological
and
psycholinguistic
approaches.
3. In proverbs, values act as a whole system and
form axiogems. Axiologists are interested in the
way of life, customs and traditions of the people.
A person's views on life are built on the
categorization of religious, national values in the
form in which they occur in speech.
Value is formed and perceived in the national
consciousness. Thus, in the model of human-
sociality-value-value-national
consciousness-
language, value exists in the human mind, is
verbalized through images, and creates a
figurative semantic field of national values, an
axiome. Proverbs reflect spiritual, cognitive,
aesthetic,
moral,
socio-economic,
and
physiological values as stable compounds that
characterize the accumulative function of
language.
4. Contradictory and hierarchical methods were
used in the expression of axiological content in
proverbs. In contrast, reality is divided into both
positive and negative semaphores. Criticism of
the norms of the people is reflected in the
opposition. The method of confrontation serves
to form the ability to see the negative signs of
positive reality, which in turn can see the positive
signs of negative events.
5. A certain value is estimated differently by
people. This is determined by the fact that the
values refer to a certain period, the evaluation
criteria are different, socio-political processes.
Value rating scales create an axiom based on that
value. Linguistic means of valuation are gradient
in their evaluation.
The method of gradation of axiological content in
proverbs depends on the graduonymic
possibilities of the Uzbek language, the means of
expressing the excess or deficiency of the sign.
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