The reading of the works of the great German philosopher, famous writer and poet Fridriech Nietzschе (1844-1900) shows that his wise Eastern philosophical and artistic thinking was sufficiently enjoyed. In this article, The views of Nietzsche are the philosophical views of the East – the works of Zarathustra (Zardusht) “The Avesto” and works of Mavlana Jalal ad-din Rumi “Masnaviyi ma`navi” comparatively analyzed and researched.
This article writes about the history of Urdu and its position mainly in India and partly in Pakistan as it emerged in the past centuries, took its place during the political conflicts in India and was enriched by differences with Hindi and other languages and is now the only language of India and Pakistan. At the same time, it is believed that this unique language has evolved over time in both countries, India and Pakistan, and has a place among the general public with its literature and culture, which has been highlighted by many Urdu scholars. Urdu is spoken in two countries in Pakistan and India. The article considers Urdu as the language of Pakistan, whose roots are in India and when the country was divided Pakistan was an Urdu country and India also has a certain number of Urdu speakers. In this case, the Urdu language was considered not only in the field of linguistics, but also in literary life.
This article provides a brief analysis of the experience of teaching and learning world English variants, as well as the advantages and disadvantages of the analyzed courses
Historical and cultural issues dominate in modern research. While purely literary issues receive insufficient attention. However, it should be noted that until now the image of the character beloved by the people - the image of the rogue -ayyar has not been studied at all, just as the world of human of the literature of the Arab middle ages as a whole has not been studied. No attempt was made to determine its national and epochal features. One of the characteristic features of laughter in syrah is focus on the laughing man himself. Laughing most often laughs at himself, at this conclusions and failures, the heroes of sirah - the epigones of the main character – surprisingly combine the features of an ordinary person, not shining with beauty, not educated, end ideal, heroic features. He is brave and courageous, faithful to friends and generous with enemies, resourceful, smart, tireless and noble in spirit. The characteristic features of other medieval works, such as rogue romance or the rogue novel, are vivid depiction of the life of various layers of urban society of that time, a small number of fantastic elements that are so rich, an ironic attitude to the image, bordering on cynicism, and the associated denial of didactics. In the rogue novel there is no place for meekness and patience, dexterity, as well as cunning, assertiveness and strength, are considered virtue. The true hero here is the in who manages to play the most deft joke with the opponent, outsmart himself. Roguish literature played a large role is the development of Arabic narrative prose, which received new opportunities by expanding thematic and artistic boundaries the combination of elements of humor, science fiction and caricature, parody-satirical and fantastic - utopian tendencies made it possible to correlate the ayyar narratives with the global tradition of folk culture.
The spiritual heritage of Sufism - the heritage of all the peoples of the Islamic world. And this spiritual heritage belongs to all mankind. In today's era of globalization, when small national cultures remain under the strong influence of powerful cultures, the scientific study of Sufism, which made a huge contribution to the development of world civilization for 1200 years. Sufism is the historical essence of the peoples of the region, appreciated as the highest way of philosophical and artistic thinking of man. It's no secret that today's person suffers from a spiritual poverty and the mental crisis. Spiritual and philosophical teachings, such as Sufism, are a unique vaccine from such crises. The work done by global scientists by history and the philosophy of Sufism, like a drop of the sea. This is only the beginning. There is still a lot of work in this regard, and there is still valuable research in this area. Therefore, it is natural that the joint study, study and presentation of this religious, philosophical, moral and aesthetic teaching as the general heritage of our peoples to the world scientific community will give positive results.
Phraseology is the figurative type of fixed expressions that shows the linguist's perceptions about the world and events in a particular way. Phraseological expressions always reflect the worldview of people, the social structure and ideology of their time. As F. Buslayev argues, phraseology is like a peculiar small world with short, wise expressions of moral rules and truths inherited by ancestors. Phraseological units are translated from one language to another in four ways. First, the translator can make use of a target language phraseological unit which is identical to the source language phraseological unit in all five aspects of its semantics. Second, the source language phraseological unit can be translated by a target language phraseological unit which has the same figurative meaning, preserves the same emotive and stylistic characteristics but is based on a different image, that is, has a different literal meaning. Third, the source language phraseological unit can be translated by reproducing its form word-for-word in target language. Fourth, instead of translating the source language phraseological unit, the translator may try to explicate its figurative meaning, so as to preserve at least the main element of its semantics. Phraseological units do not allow for word-for-word translation: they require searching for the phraseological equivalent of another language, because the phraseology unit comes with an emotional meaning and stylistic expression. The article analyzed the use of four ways of translation of phraseological units from one language to another using examples from the book “Anthology of Modern Korean Prose”. The similarities between the phrases in different languages are often explained by the commonality of the living conditions, customs, and logical considerations of those peoples. Consequently, the Korean and Uzbek language, coming from one language family, share common mentality, and have some similarity in living conditions. Thus, it has contributed to the formation of many common phrases in their words. Such common phrases, which are equivalent in translation, are almost certainly not a problem. It is natural for every linguistic community to represent the world in a particular way. From this point of view, phrases in a particular linguistic community may not be culturally specific, have no equivalent or alternative in another language. In this case, a descriptive translation or a calque is used.
Linguocultural studies, a new branch of modern linguistics, studies a language not only as a means of knowing, but also as the cultural code of a nation. The idea that scientists which is seeing the world differently through the prism of the mother tongue is attracting a lot of new research among researchers. In linguistics, when cultural information is studied through language that carry information, such language units are grouped under the term linguocultural units. For example, realia, concept, lacunas, stereotypes, speech labels are all linguocultural units. The main tasks of linguocultural studies are to describe the linguistic picture of the world, the conceptosphere, which is a set of basic concepts of culture, the linguistic consciousness and linguistic units that reflect the national-cultural mentality of language owners, national socio-cultural stereotypes specific to speech. An analysis from the point of view of linguocultural studies in the study of cultural transfer in the translated text helps to study the language of the people's thinking in the study, its specific aspects of perception of the world. When a work of art is translated, the ideas in it, the factors that reflect the worldview of the nation, are also receptive to the text of the translation. Just as each language reflects the culture of that nation, so while the translated reader reads the work in his own language, some phrases encourage the reader to understand and imagine the work in terms of their own culture. That is, a single text can be understood and interpreted differently from the point of view of different peoples, nations. Because factors such as the nature, culture, customs, and religion in which a person lives influence his world of thoughts, concepts, and imaginations. The use of culturally colored words that are not found in the original text in the translated text is a factor in the fact that the translated text is a cultural transfer. While this may be the method the translator consciously uses to convey the idea of the sentence in the original text, it may also be the method chosen to ensure that the translated work is understandable to the reader. In either case, the most important factor in both methods is culture, which reflects the transfer of culture in the translated text.
The article is about the creativity of poets who lived in the 17–18th centuries, such as Ja’far, Jatalli, Atal, Afzal, Kamal Khan Rustami, Mirzo Muhammad Mukimi and others.
Earlier 20 century, sociologist Pitirim Sorokin suggested a theory of socio-cultural dynamics as follows: development of social systems and their transition from one state into another occurred under the influence of values prevailing in society. Note that social and cultural values are generating one or another type of society (even civilization) while evolution of values leads society to a turning point of development where these values compulsorily disintegrate or go to a new level of functioning. Cited as example may be the collapse of the USSR and radical transformation of the Chinese economy.
The most important part of the culture of all nations is its literature, which has deep
traditions and absorbed all the artistic experience of past eras. Modern authors expand the reader’s horizons, using archetypal plots, images, ideas and projecting them into the modern world. The modification of the cultural values of the past serves as the creative tasks of contemporary writers who seek to reimagine the modern world through mythopoetics.
This article is devoted to the events regarding the migration of the Prophet Muhammad (peace be upon him) from Mecca to Yasrib. When Muhammad (peace be upon him) moved to Yasrib, there lived such Arab tribes as Avs and Khazraj beside the Jewish tribes of Kainuk, Nadir and Kuraiza. The tribes of Nadir and Kuraiza were engaged in agriculture, while the Kainuk tribe was engaged in handicraft, because they did not have produktive lands and lived near the Jews living in Medina had important economic and political status and were in contact with the Arab tribes such as Avs and Hazraj. Since most of the trade in Medina belong to Jews, they were considered as the wealthy tribes of the city. After the migration of Muslims, the Prophet (peace be upon him) made an agreement with the local people to establish peace and harmony between the tribes and protecting the city from enemies. The Prophet (peace be upon him) respected Jews, their holidays and ceremonies, as they were “Ahlul kitab” (People of the Scripture). The article also describes the conditions of the agreement between Muslims and Jews, gives verses (ayah) of the Qur'an and analyzes the views of various Islamic scholars regarding Jews and Muslims