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EMOTIONS AS CONSEPTS IN COGNITIVE LINGUISTICS
Ubaydullayeva Dilafruz Fazliddinovna
2nd year doctoral student of the Department
of English Linguistics of Bukhara State Universit
https://doi.org/10.5281/zenodo.10781666
Abstract
This work aims to present a novel perspective on emotion categories in
cognitive linguistics (see to Kövecses 1986, 1990, 2000 for the "old" view). The
premise that conceptual metaphors are multidimensional structures and the
addition of a reformulated understanding of context to CMT (see Kövecses
2020) are the two modifications to "standard" conceptual metaphor theory
(CMT) that the new perspective builds upon. These two modifications to the
theory allow us to view emotion concepts as multidimensional metaphorical
frameworks enmeshed in a multitude of contextual details.
Key words:
emotions, cognition, emotional sphere, metaphor, sthenic and
asthenic, linguistic cultures, the linguistics of emotions.
Introduction.
A person connects to his environment in a particular way
based on what he experiences and commits. The realm of feelings or emotions is
the experience of this human link to the surroundings [8, p. 551].
Since almost all human systems—perception, physiological reactions,
intelligence, and physical systems (thinking and speech included)—participate
in the emergence, development, and manifestation of emotion, emotions are
among the most challenging aspects of a person's relationship with the outside
world (only speech is more challenging).
Lexical units designating emotions and emotional states merit particular
consideration when examining a word's emotional properties. Presumably, by
delving into a thorough examination of these terms, one might come closer to
comprehending the intricacies of the "emotional picture of the world" and
investigate whether or not this "picture" is unique to various linguistic cultures.
Literature review
Philosophers such as Socrates, Aristotle, Seneca, R. Descartes, B. Spinoza, J.
Locke, D. Hume, D. Diderot, I. Kant, I.V. Goethe, F. Nietzsche, and others have a
profound understanding of emotions and how to evaluate them. It should be
noted that the idea of reality, or actual existence, itself incorporated value
aspects in ancient and medieval philosophy.
Socrates, a well-known exponent of classical Greek philosophy, classified
all feelings into the soul's pleasures and sorrows. Anger, fear, desire, hatred,
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love, jealousy, and envy were among the latter. In Socrates' words, "it is much
sweeter than honey, it flows into a person's chest" [7, p. 54], he embodied the
essence of fury. According to the philosopher, being filled with wrath causes one
to like this unpleasant, high-energy state.
One’s should be aware that many philosophers link emotions to effects or
passions in their arguments; these concepts merely share a quantitative moment
of emotional arousal intensity. Fundamentally, they differ greatly from one
another. Passion is a strong, enduring emotion that lasts a long time, whereas
affect is an explosive emotional process that flows quickly and forcefully [8, pp.
579-580].
According to Aristotle, passions are anything that affects how individuals
feel and the choices they make. They can also be related with happiness or
sadness, such as fear, rage, compassion, and all other comparable and opposing
emotions. According to Aristotle's definition, anger is "the desire, coupled with
chagrin, to punish someone for what appears to be neglect either to some
person or to his relatives, when it should not be neglected" [1, p. 60].
Aristotle defined passions as everything under the influence of which the
state of people changes and various decisions are made, as well as what is
associated with grief or pleasure: for example, anger, compassion, fear and all
similar and opposite feelings. Anger, in Aristotle's interpretation, is "the desire,
combined with chagrin, to punish someone for what appears to be neglect either
to some person or to his relatives, when it should not be neglected" [1, p. 60].
Descartes recognized passion as a necessary emotion to prevent self-
inflicted offense, but he also saw passions as motions and agitations of the soul
[2, p. 494]. However, this enthusiasm frequently interferes with sound judgment
and leads to mistakes that must subsequently be acknowledged and corrected.
An intense urge to exact retribution and destroy the source of injury is
specifically linked to rage [2, pp. 566-568].
J. Locke reduces the entire emotional sphere of a person to passions.
According to the thinker, "our passions are driven by pleasure and suffering,
pleasure and anxiety - not only bodily suffering and pleasure, but also any
pleasure or anxiety we experience that results from any pleasant or unpleasant
sensation or reflection" [5, p. 283]. Thus, Locke attributes hope to the pleasure
of the soul, love and joy to pleasures, hatred to suffering, and sadness, fear,
despair, envy, anger to the worries of the soul. Anger, the philosopher notes, is
the anxiety or agitation of the soul upon receiving some kind of insult; it is
accompanied by the intention to immediately take revenge [5, 1985.].
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D. Diderot asserts that negative emotions like pride, jealousy, rage, and
laziness are hated and harmful [3, pp. 78–79]. Nonetheless, the philosopher
views anger as an essential passion because "the outward manifestations of
anger serve as a warning to anyone planning to offend someone that their
actions will not go unpunished and, by creating fear, drive them away from
malicious intent." The person who has been offended reacts out of rage. The
creature did not think it was possible for it to supply strength and courage [3, p.
147].
One key topic in I. Kant's writings is the anthropological nature of
emotions and its arguments. The philosopher argues in "Anthropology from a
Pragmatic Point of View" that emotions can be classified as either good or
negative, sthenic or asthenic.
According to I. Kant, the occurrence of either pleasant or bad emotions can
be explained as follows: "...the effect that our state of feeling produces on the
soul can also be used to explain feelings." It is uncomfortable and painful for me
to directly (via a [external] sensation) drive me to leave my state (get out of it);
on the other hand, it is pleasant and brings me joy to retain this state (remain in
it) [6, p. 295].
The philosopher views affect as sthenic (from strength) and asthenic
(from weakness), further subdividing them into sthenic and asthenic emotions.
The latter lessen the strain of the vital force, whilst the former excite and
therefore frequently deplete [6, pp. 326-332]. It's noteworthy to notice that
some emotions—of which I. Kant specifically mentions wrath—are regarded as
ways "by which nature mechanically promotes health": fury, when it can be
channeled into a state of well-being without fear of resistance, is a reasonably
dependable means of digestion [6, p. 341].
Though they are not yet a kind of cognition, emotions play a significant
part in the cognition of the world and its comprehension. They induce certain
experiences in consciousness related to an individual's attitude toward
themselves, reality, and activities. Ten basic emotions are identified by K. Izard
[4, pp 90]: Interest-excitement, 2) happiness, 3) astonishment, 4) agony, 5) fury,
6) disgust, 7) disdain, 8) fear, 9) shame, and 10) guilt. A society's unique view of
the world must take into account its surroundings, activities in the widest
meaning of the word, and human value orientations that contain an emotional
attitude based on oppositions: good versus evil, work versus idleness, hard work
versus laziness, wealth versus poverty, honor versus dishonor, beauty versus
ugly, life versus death, etc.
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Linguistics distinguishes the linguistics of emotions, which is especially
important for intercultural communication. Currently, a whole group of
humanities is engaged in the study of language from the standpoint of
intercultural communication: cultural studies and sociology of culture,
ethnolinguistics and linguoculturology. The linguistics of emotions gives us the
opportunity to look at language as a form of self-expression and self-awareness
of the people, it paves the way for us to understand the national character and,
as a tool of dictionary description, serves as a means of overcoming conflict
situations in intercultural communication.
We consider it necessary to study phenomena correlated in two languages
in the context of "own" and "foreign" cultures. The thesis about the direct
influence of the culture of an ethnic group on its language is repeatedly
confirmed in the vocabulary, semantics, and grammar of the language, as well as
in its phonetic fabric. Hence, the difference in languages is explained by the
difference in cultures, the difference in conceptual codes and mental styles
among different peoples. An intercultural approach to the emotional sphere of a
linguistic personality shows that various key emotions of an entire cultural
community and its individuals determine the verbal content of the emotive
function of their language. therefore, emotivity as a category is used in the study
of various layers of culture. An intercultural approach to the emotional sphere of
a linguistic personality shows that various key emotions of an entire cultural
community and its individuals determine the verbal content of the emotive
function of their language. therefore, emotivity as a category is used in the study
of various layers of culture.
References:
1.
Aristotle. Rhetoric / Aristotle / edited by O.A. Sychev and I.V. Peshkov. -
M.: Labyrinth, 2000. - 224 p.
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Descartes, R. Writings. In 2 vols. Vol. 1. / R. Descartes; trans. from lat. and
French; comp., ed., introduction by V.V. Sokolov. - M.: Mysl, 1989. - 654 p.
3.
Diderot, D. Works: In 2 vols. T. 1 / D. Diderot; translated from French;
comp., ed., intro, article and note by V.N. Kuznetsov. - M.: Thought, 1986. - 592 p.
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Izard, K. E. Psychology of emotions / K.E. Ed. - St. Petersburg,: Peter, 2006.
- 464 p.
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Locke, J. Writings. In 3 vols., vol. 1. / J. Locke; ed., ed. introduction, articles
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Kant, I. Anthropology from a pragmatic point of view / I. Kant. - St.
Petersburg: Nauka, 1999.-471 p.
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Ubaydullayeva Dilafruz Fazliddinovna. (2023). Divergence of Views in
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1(19).
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