MAIN PRINCIPLES OF LINGUOCULTURAL CONCEPTS IN
LINGUISTICS
Munira Xakimova
University of Tashkent for Applied Sciences, Gavhar Str. 1, Tashkent 100149, Uzbekistan
https://doi.org/10.5281/zenodo.10439698
Key words:
anthropocentrism, juxtaposition, linguocultural, ethnic identity, semantic structure, etymology, word
interpretation, homogeneous structure, key concept, heterogeneity, conviction
Abstract:
This article is devoted to the different principles of linguocultural concepts which are used in theory of
linguistics. The principal postulate of this science is the study of the organic unity of the ethnic group's
language, mentality, and culture. Many writers and philosophers are always follow these principles and
implement them in their research and daily life. Moreover, it has given a lot of examples concepts and
juxtaposition them in accordance with ethnic, cultural and mental facts in compare with Russian language.
Great attention is given to the question of learning the principles of modern science. This is because scientists
are increasingly interested in the issues of the nature of linguistic units, their functioning and the ability to
store and transmit cultural information across generation.
1
INTRODUCTION
Anthropocentrism has become the dominant
scientific principle of linguistics in recent decades.
Anthropocentrism as a particular principle of research
consists in the fact that "scientific objects are studied
primarily by their role for man, by their purpose in his
life, by their functions for the development of the
human personality. It marks the tendency.
Putting the human being at the forefront in
all theoretical premises of scientific research and
determining its specific perspective "[1]. With this
approach, language as the main object of linguistics
is studied in order to better understand and explain the
nature of man, his essence, as well as the reality that
surrounds
him.
The
single
anthropocentric
perspective of modern linguistics "(A. T. Khrolenko)
shows its heterogeneity: cognitive and cultural
elements can be differentiated from each other. [3]
This study was carried out in the sense of
linguoculturology, which, according to the general
trend of modern linguistics, takes into account the
phenomena of language in close contact with a
person, his spiritual and practical activities. The
principal postulate of this science is the study of the
organic unity of the ethnic group's language,
mentality, and culture. As V.V. Vorobyov writes,
"language is a country (national identity)-culture is
the core triad of linguoculturology, a field where
important problems of this branch of knowledge
intersect and can be resolved" [6]
2.Materials and methods
Language has been the most striking feature
defining an ethnic group at all times. This reflects the
societies identity and the world's national dream. In
accordance with the definition of E. Sepira B. Warf,
the structure of the language and the systemic
semantics of its units correlate with the structure of
thought and the way of knowing a particular nation's
outside world. This means language can sometimes
only serve as a source of information about people's
culture, psychology, and worldview. Via language
lens one can see national characteristics, cultural
patterns, ethical and moral behaviors, and so on. This
allows scientists to view the language as an entity
capable
of
explaining
such
phenomena
as
consciousness, thoughts and society, culture.
V. Kolesov, the description of verbal signs
according to national mental concepts fundamentally
new form of word interpretation, since the
word(language unit) is the material of the concept
[2:].
Since the word is "not an object equivalent,
but an equivalent of how it was understood by a
recreational act at the time of the word's invention"
(V. von Humboldt, cited in Zubkov 1989, p. 32), the
concepts of different cultures differ even.
The analysis of concepts allows to gain the
most complete knowledge of a concept that exists in
the minds of a language and culture's native speakers,
and helps to recognize the systemic essence of their
world picture and cultural stereotypes that represent
the characteristics of a national character. Great
attention is given to the question of learning the
principles of modern science. This is because
scientists are increasingly interested in the issues of
the nature of linguistic units, their functioning and the
ability to store and transmit cultural information
across
generations.
Concepts
are
complex,
multidimensional phenomena, as evidenced by the
vast material of fact accumulated in today's science.
Scholars are making attempts, along with general
theoretical advances of the concept type, to provide a
detailed description of different concepts. The
concepts of "reality" (Lukin, 1993), "love,"
"surprise," "contempt" (Vorkachev, 1995, 1997,
2000), "joy," "pleasure" (Mikhailova, 1993),
"language"
(Yakovleva),
1995),
"Russian"
(Farkhutdinova, 2000) and many others.
The concept of sin is one of the essential to
human consciousness and universal culture. It is
present in many systems of mythology, theology,
philosophy, and ethics. The idea has deep roots in
history. Originating in pagan days, it has become one
of the core principles of all religions in the world,
including Christian dogma. The importance and
necessity of the notion of sin. It is present in many
systems of mythology, theology, philosophy, and
ethics. The idea has deep roots in history. Originating
in pagan days, it has become one of the core
principles of all religions in the world, including
Christian dogma. Thomas Aquinas, John of
Damascus, Clement of Alexandria and others wrote
about the importance and significance of the concept
of sin for a Christian We sought to understand the
concept of sin within a religion, to introduce it to
people's consciousness, and to extend the limits of
that concept as well. Thus, Tertullian (II c.)
introduced the term "mortal sin" into the church's
terminological apparatus (cf. Bible: "sin to death,"
John 5:16 First Epistle). Stepan Thebansky (VIII
century), trying to socialize the idea, Stepan
Thebansky (VIII century) compiled a list of sinful
acts which are inappropriate to monks, trying to make
this idea social. In the treatise “An Accurate
Presentation of the Orthodox Faith" St. John of
Damascus (VIII century), provided the definition of
in a special section "On Fear.”
The study of various cultural and theological
literature produced over a long period of time found
that sin, being one of the key concepts of Christianity,
is perceived ambiguously even by church leaders, and
contentious questions remain as to its meaning. For
starters, the limits of the concept of sin are not known,
there is no clear list of mortal sins, and there is no
single answer to the question of which of the vices to
a Christian is considered more important. We find
even more disagreements among philosophers about
understanding this definition. We find even more
disagreements
among
philosophers
about
understanding this definition. V. N. Lossky (1949),
had interpreted the biblical story of Adam's fall
differently. Other Many authors wrote about the
nature of sin and sinfulness through their heroes eyes,
like O. De Balzac, V.I. Dahl, V.Hugo, F. M.
Dostoevsky,
N.Leskov,
M.Sholohov,
W.Shakespeare.
There
is
also
a
natural
scientific
understanding of the concept of “sin”. Sin was
interpreted by V. Vernadsky and his follower
Teilhard de Chardin as a deviation from the normal
state, comparing it with evolution .[4] The concept of
sin has been and continues to be one of the most
relevant to human daily consciousness. This
definition governs actions and regulates individual
and societal relationships, setting moral guidelines. It
is personal and social, and it refers to a single ethnic
group and to the whole of humanity. This concept
simultaneously acts as a category of moral-ethical and
socio-evaluation which has a verbal embodiment in
different languages and is represented in different
cultures.
We may say that one element in Russian
culture and in the minds of the Russian people is the
idea of sin. The importance of this study is decided,
first, by presenting to the Russian consciousness one
of the most important concepts of spiritual culture in
which the worldview of the Russian people, their
psychology, ethical and moral values, religious and
worldly experience are reflected; second, by applying
a system functional approach to language learning
and a comprehensive examination of the language
units involved in the development of the definition
and which contain information on it.
The aim of this study is determined by
relevance: to explain the Russian perception of sin,
exposing the ethnic specificity of its interpretation of
Russian consciousness. The initial theory for
achieving this goal is the idea that Russian language
is the reliable source of information about key
concepts, as a keeper of knowledge about the Russian
people's worldviews. V. Kolesov: made a fair point
about this subject. Paying attention to the complex
organization of Russian self-consciousness, the
scientist pointed out that the tension within
consciousness itself is profoundly and repeatedly
expressed in the language due to the convergence of
elements of a pagan and Christian vision of the world
in it. (Kolesov, 1999, p.119-120). The focus of the
research undertaken is the Russian idea of sin, defined
by different linguistic means. Nevertheless, it is not
appropriate to consider ethnic culture and national
language as homogeneous structures. In the process
of understanding N.Tolstoy's theory we have come to
this conviction. Tolstoy on the character of ethnic
culture as a stratum. The scientist noted that a
comparison of language and culture phenomena
makes it possible to detect a certain isomorphism in
the functional and intrahierarchical context of their
systems. Using the Slavic languages and cultures
factuals, N. I. Tolstoy concluded that ethnic culture
includes a variety of subsystems (cultural strata) each
of which has its own linguistic embodiment.
According to this theory, ethnic culture includes the
culture of the educated layer ("book", elitist), the form
of linguistic embodiment of which is a literary
language; peasant folk culture "), the implementation
form of which is the language of folklore, territorial
dialects, dialects; an intermediate culture ("third"
culture), the linguistic expression of which is urban
vernacular and traditioanally technical culture,
reflected in the language of the argo and trade.
Therefore, Ethnic identity is realized in different
ways, remaining unified, kept together by the national
language. [5]
N. I. Tolstoy notes that his proposed model
of isomorphism of language and culture is “somewhat
simplified” and “oriented to the situation of the 19th
–first half of the 20th centuries”, therefore, its
application should take into account the historical
variability of the language and society and the
corresponding linguocultural situation. I. Tolstoy, the
juxtaposition of the elite and the popular culture is
still felt and observed, and is defined very explicitly
where possible. Additionally, the nineteenth-century
popular culture. This is "the most enduring aspect of
an indigenous spiritual tradition, mostly preserved
and
transformed
by
language
into
today's
environment" (Farkhutdinova, 2000, p.31). he
concepts of "synchrony-diachrony," which are
essential for a systemstructural (linguocentric)
approach to language, are therefore neutralized, and
multilevel language units can be used as sources of
information about the Russian people's worldview not
only in the past, but also in the present.
Conclusions
Taking all of these principles into consideration we
can sum up the following:
1. Revealing the features of understanding the
corresponding term in an elite culture to conduct a
lexicographic analysis of the word.
2. Tracing the dynamics of the word's semantic
structure, having studied its etymology and its
modern use of speech
3. Model the word's derivative field, define the path
of "increments of the word's semantics"4. Describe
common understanding of the respective expression,
embedded in the language's phraseological and
paremic units.
5. To create a circle of concepts in folk and elite
cultures which are associated with the meaning of this
term.
As
a
young
scientific
discipline,
linguoculturology opens up broad perspectives for
researching the basic concepts of cultural concepts,
the study of which enables you to penetrate the
foundations of people's beliefs, to expose their
spiritual values and national identity.
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E.S,1995,(p.
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A.T,
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Yu.S.,1997,(p.45-46)
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