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A
BSTRACT
The article considers the object of research - a mental unit verbalized by various linguistic means (lexical,
grammatical) and non-linguistic means-a CONCEPT. The term "concept" in Russian linguistics was
borrowed from English literature in the mid-70s. The reason was the problem of adequate translation in
the works of foreign authors.
K
EYWORDS
Mind, language, culture, frame, knowledge of God, abstract, translation, universality.
I
NTRODUCTION
Concept is one of the most popular and least
unambiguously defined terms of modern
linguistics. It is connected, first of all, with the
anthropocentric paradigm of linguistics and
cognitive-pragmatic methodology and is used
along with such key concepts as "discourse",
"picture of the world", etc., in order to represent
the diverse views of the individual reflected in her
creations-texts. The term "concept" refers to the
era of medieval conceptualism, the founders of
which were T. Gobs, P. Abelard, W. Okam and
others. "Conceptualism considered concepts as
universals that generalize the signs of things and
are created by the mind for its internal use,
focusing important and relevant information in
itself. P. Abelard considered a concept to be a set
of concepts, linking statements into a single point
of view on a particular subject, provided the
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Research Article
THE CONCEPT IN MODERN CONCEPTUAL RESEARCH
Submission Date:
July 04, 2023,
Accepted Date:
July 09, 2023,
Published Date:
July 14, 2023
Crossref doi:
https://doi.org/10.37547/ijasr-03-07-06
Z.O.Karimova
Teacher JSPU, Uzbekistan
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determining power of reason" [Neretina
1994:119 ]. The term "concept" in Russian
linguistics was borrowed from English literature
in the mid-70s. The reason was the problem of
adequate translation in the works of foreign
authors. Then the English word "concept",
derived from Lat. conceptus ("concept") was
proposed to be translated as "concept". In
modern linguistics, the term "concept" is used as
a designation of one of the forms of
representation of knowledge about the world
from the standpoint of cognitive semantics. The
concept occupies a central place in a number of
other units of the linguistic picture of the world,
which include units that are more elementary
than the concept, for example, "semantic
primitives", indecomposable semantic units that
have quite clear lexical correspondences in all
languages [Vezhbitskaya 1997 and 2001], and
units that are more complex than the concept, for
example, frame, stereotype [Krasnykh 2002],
"cultural script (script)" [Vezhbitskaya 1997],
conceptual bundle [Kryuchkova 2005], cognitive
model of the situation [Kustova 2004], myth
[Losev 1982; Bart 1989; Rudnev 1997; Levi-
Strauss 2001], "precedent text" [Karaulov 1987;
Krasnykh 2002].
The concept occupies a middle position among
these units and in some sense a central place,
because it is responsible for the nominative,
subject area of the linguistic picture of the world
and for the sphere of abstract concepts
[Babushkin 1998; Vorkachev 2001, 2002 and
2005; Radbil 2016]. The concept is also the most
convenient unit of the linguistic picture of the
world for analysis, quite definitely distinguished
and having a relatively specific expression in the
language - "the name of the concept" [Popova,
Sternin 2002, 2003 and 2007]. . This unit carries
the most valuable differential information about
the studied language picture of the world. That is
why the concept is today at the center of
attraction of a variety of schools and trends in
interdisciplinary
and
anthropo-oriented
humanitarian knowledge.
The scientific term of "concept". Nowadays, the
concept acts as an object of research in a number
of humanities disciplines - in philosophy,
sociology, political science, cultural studies,
literary studies and linguistics. This is due to the
lack of a common understanding of the scope and
content of this scientific concept.
So, in cognitive linguistics, the concept is
interpreted from the standpoint of interpreting
reality in a sign and different interpretations of
the sign itself. Attention is focused on the
generation of meanings in the text, on the concept
in its functioning. The term "concept" in a similar
meaning appeared long before the twentieth
century. The first holistic doctrine of the concept
is the medieval conceptualism of Pierre Abelard.
In his interpretation, this concept connects the
philosophy of language with the problem of
knowledge of God. Pierre Abelard understands
the concept as something universal in the
subject's speech, which makes possible an
"individual breakthrough to God." A person is a
person only when he seeks to reunite with God,
and does not reside in the society of individuals.
The concept provides an opportunity for such a
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breakthrough. The concept differs from the
concept in that it is not the result of the activity of
the mind to study the subject. This is something
that does not carry a specific meaning, but rather
generates it: "the listener's soul is always elevated
while the speech is in the state of utterance,
because, this soul believes, something else can
join it that will be able to change [something] in
[its] understanding. This "something" is the
embodiment of a concept that finds meaning only
in speech and is formed by speech. It exists "on
the other side" of grammar. This is more a
potency of meaning than a ready-made meaning:
meaning is revealed only in speech. "When we say
that a spoken speech signifies something, we do
not want it to be understood as if we ascribe to
something that does not exist a certain form that
we call meaning, but rather we perceive the
concept extracted from the spoken speech as a
concept of the listener's soul" [Abelard
1992:175].
We meet a similar view of the concept at the
beginning of the twentieth century in the
philosophy of G.-G. Gadamer, who speaks of the
universality of the linguistic sign as one of the
main characteristics of language. Language is not
a closed sphere of the conscious. Every
conversation is internally endless. Translation
always limits the universality of the language:
interlocutors with different native languages do
not properly perceive the potential inner infinity
of what is said [Gadamer 1997: 141]. Behind this
"potential inner infinity" is the same idea that we
find in the philosophy of P. Abelard: the content of
a language sign has many components, has many
potential meanings, which are realized and
generally can exist only in functioning, in speech.
In modern cognitively oriented conceptology, "a
concept is understood as a mental formation that
has the character of an established and typical
image, performing a substitutive function"
[Tokarev 2003: 8]. This understanding goes back
to the interpretation of the Russian philosopher
S.A. Askold-Alekseev, who in 1928 pointed out
that the concept is "a mental formation that
replaces us in the process of thought an indefinite
set of objects of the same kind" [Askold 1997:
267]. According to L.O. Cherneyko, the concept
can be called everything that "is summed up
under one sign and determines the existence of
the sign as a known cognitive structure, and also
constitutes the scope and content of linguistic
knowledge" [Cherneyko 1997: 287].
So, the concept contains the concept of a class of
phenomena, and besides it - a voluminous
associative socio-cultural representation of these
phenomena in a generalized form. The concept
itself is not a symbolic unit: it is a mental unit
verbalized by various linguistic means (lexical,
grammatical) and non-linguistic means.
The concept implies a certain unit of meaning,
which in reality can only be called a unit. It can be
realized in a scientific concept, an everyday
concept, a stereotype, a representation, a cultural
attitude, an ideologeme. The concept does not
have the quality of integers. It is rather a kind of
blurred spot of meanings, the boundaries of
which are very conditional due to the lack of a
single point of view on this object. Heterogeneity
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as an essential characteristic of cultural carriers
does not allow the concept to have certain
boundaries. However, there is always some
central representation to which a multitude of
meanings that make up the concept should flock.
Usually this representation is represented in the
language by a specific name, which is considered
in linguistics as the name of the concept. The
concept can be considered in language and in
speech, in synchrony and diachrony, in a
descriptive and comparative aspect.
Scientists of the Voronezh School consider the
concept as "a complex thinking unit that turns in
different directions in the process of mental
activity, actualizing its different signs and layers
in the process of mental activity; the
corresponding signs or layers of the concept may
well not have a linguistic designation in a person's
native language" [Popova, Sternin 2001: 59].
So, the concept contains the concept of a class of
phenomena, and besides it - a voluminous
associative socio-cultural representation of these
phenomena in a generalized form. The concept
itself is not a symbolic unit: it is a mental unit
verbalized by various linguistic means (lexical,
grammatical) and non-linguistic means.
Concept and definition. To properly understand
the concept, it is necessary to distinguish it from
the related term "definition". In the "Great
Encyclopedic Dictionary" it is proposed to
understand the concept as "the semantic meaning
of the name (sign), i.e. the content of the concept,
the scope of which is the subject (denotation) of
this name" [LES 1993: 568]. In the lexicographic
source "Linguistics. The Big encyclopedic
dictionary" the concept and the concept, in fact,
do not differ: "The concept (concept) is a
phenomenon of the same order as the meaning of
the word, but considered in a slightly different
system of connections; meaning is in the system
of language, the concept is in the system of logical
relations and forms studied both in linguistics
and logic" [YBES 1998: 384]. The terms concept
and concept are often confused, obviously,
because this distinction is not significant for every
branch of science.
In the study of M.R. Proskuryakova and L.D.
Bugaeva, it is proposed to define the concept
through the scope and content of the concept, and
in the procedural aspect: "The most promising for
the analysis of the conceptual structure of the text
is the definition of the concept as a cycle of the
concept, involving the process
—
filling the
content of the concept with "knowledge of the
essence" and its result
—
the scope of the concept.
Thus, the concept appears as a tense, energetic
convention of the scope and content of the
concept" [Proskuryakov, Bugaeva 2001: 22].
In L.O. Cherneyko's work, the concept and the
concept are contrasted as a sublogical and
rational, logical phenomenon: "The content of the
concept includes the content of the naive concept,
but is not exhausted by it, since it covers all the
many pragmatic elements of the name,
manifested in its compatibility. And the
compatibility of the name reflects both the logical,
rational
connections
of
its
designation
(denotation) with others, and illogical, irrational,
reflecting the emotional and evaluative
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perception of the world by a person" [Cherneyko
1997: 287].
G.V. Tokarev believes that concepts are
representations that differ from concepts by the
presence of differential features, which are
"firstly, their pre-scientific (naive) nature, fuzzy
extensional, variable intensional, which leads ... to
the fact that concepts explain what is happening,
representations are not; secondly, international
character the first and idioethnic - the second"
[Tokarev 2003: 33].
Thus, a concept is a representation, not a concept,
so a concept can have such properties as imagery,
expressiveness, non-rigidity of semantics, etc.
Based on the above, the scientific concept of
"concept" can be given the following working
definition:
––
a hierarchically organized linguistic-mental-
cultural phenomenon acting as a unit of the
linguistic picture of the world and embodied in a
combination of multi-level linguistic and speech
means.
The concept of "homeland" is one of the key
concepts of culture, the universal value of the
concept of "homeland" is reflected in the works of
A. Vezhbitskaya, I. Sandomirskaya, V. N. Telia, S. G.
Ter-Minasova, S. G. Vorkachev, whose research
has shown that "homeland" is a universal value.
The national image of any country is a diverse
conceptual sphere, including various concepts
(peace, love, homeland, kindness, nation, etc.). In
the conceptual sphere of the "national image of
Russia", the concept of "motherland" occupies a
key place in the Russian language picture of the
world and represents the unity of linguistic and
cultural content. Russian Russian concept
"motherland" is one of the most important in the
Russian national consciousness, is included in the
list of "1000 most used 13 Russian words" and is
on a par with such moral categories as kindness,
love, friendship, patriotism, freedom and will.
According to researchers such as N. A. Berdyaev,
Yu. S. Stepanov, D. S. Likhachev, S. G. Vorkachev,
V. N. Telia), the attachment of Russians to "their"
space, to the place of their birth is so emotionally
colored that it allows us to talk about the
axiological value of this conceptual feature.
Another nuclear meaning of the concept of
homeland, recorded in the explanatory
dictionaries of D. N. Ushakov, S. I. Ozhegov and
some others, is "the country in which a person
was born and of which he is a citizen",
"fatherland", "native country", "state". This
conceptual feature is accordingly actualized in
speech in the meaning of ‘big motherland'. In
modern Russian discourse, the interpretation of
the concept of "homeland" is broad and diverse,
creating a polyphonism of assessments and
interpretations of its content in the minds of
native speakers of the Russian language.
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