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4«ШУШМУМ-ШУГМаУ» #W7©)), 2023 / PHILOLOGICAL SCIENCES
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UOT: 811.111
Алиева Лилпар Гашам,
Азербайджанский Государственный Аграрный Университет Старший преподаватель, кафедра "Языков" Гасанова Айгюн Телман Азербайджанский Государственный Аграрный Университет
Преподаватель, кафедра "Языков" Салманова Сахила Агагусейн Азербайджанский Государственный Аграрный Университет
Преподаватель, кафедра "Языков" DOI: 10.24412/2520-6990-2023-11170-57-58 ФРАЗЕОЛОГИЗМ КАК ОБЪЕКТ ИЗУЧЕНИЯ ЛИНГВОКУЛЬТУРОЛОГИИ
Aliyeva Lilpar G.,
Azerbaijan State Agrarian University Senior lecturer, department of "Languages" Hasanova Aygun T., Azerbaijan State Agrarian University Senior lecturer, department of "Languages"
Salmanova Sahila A.
Azerbaijan State Agrarian University Lecturer, department of "Languages"
PHRASEOLOGISM AS AN OBJECT OF STUDY OF LINGUOCULTUROLOGY
Аннотация.
Особую роль при создании языковой картины мира играет такой объект изучения языкознания, как фразеологизм. Характер его значения тесно переплетается с фоновыми знаниями носителей языка, с культурно-историческими традициями народов, говорящих на этом языке. В данной работе своеобразие фразеологизма как языкового знака будет исследоваться через его лингвокультурологический аспект, то есть через то, как «язык» культуры вплетается в его содержание. Культурология как направление во фразеологии и в современном языкознании в целом переживает этап своего становления; предмет его изучения, основные понятия, теоретические положения и научные методы - все это образует круг вопросов, требующих их всестороннего осмысления.
Abstract.
When creating a linguistic picture of the worlds, such an object of study of linguistics as a phraseological unit plays a special role. The nature of its meaning is closely intertwined with the background knowledge of native speakers, with the cultural and historical traditions of the peoples who speak this language. In this work, the originality of a phraseological unit as a linguistic sign will be explored through its linguocultural aspect, that is, through the way the "language" of culture is woven into its content. Cultural linguistics as a direction in phraseology and in modern linguistics as a whole is going through the stage of its formation; the subject of its study, basic concepts, theoretical principles and scientific methods - all this forms a range of issues that require their comprehensive understanding.
Ключевые слова: язык, фразеологизмы, современное языкознание, английский язык, азербайджанский язык
Keywords: language, phraseological units, modern linguistics, English language, Azerbaijani language
In phraseology, the linguoculturological approach is based on the position according to which culture reproduces its value content in the most universal means of signifying the world - language, since language allows you to save and transmit "a common stock of cultural values". The objectivity of the point of view of scientists who combine linguistic and cultural studies into one new discipline is confirmed by the organic connection of culture, language and national mentality, on the one hand, and the progressive movement of linguistics towards identifying the mechanisms of interaction of these fundamental systems, on the other.[1]
Cultural linguistics is a science that "arising at the intersection of linguistics and cultural studies and exploring the manifestations of the culture of the people,
which are reflected and entrenched in the language." The emergence of linguoculturology was influenced by the anthropological trend in the humanities at the turn of the century, orienting towards moving from positive knowledge to deep knowledge. The main goal of the linguoculturological direction in phraseology is to identify how the "language" of culture is embodied in the content and structure of phraseological units. Phraseol-ogism is an object of study of linguistics, however, considering its linguoculturological aspect, it becomes possible to more deeply analyze the independence of a phraseological unit as a linguistic sign and consider its participation in the classification of the vast concept sphere "culture".
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Phraseological units are the most "representative" units of linguoculturology: the internal form of phraseological units, which is the carrier of motivation, often contains elements of a national and cultural plan, since phraseological units arise on the basis of a "figurative representation of reality, reflecting mainly everyday empirical, historical and spiritual experience language community associated with its cultural traditions. Each nation has special, unique ways of worldview, worldview and worldview, which form the basis of a national assessment of the realities of the surrounding reality. Phraseology is one of the ways of linguistic worldview, which gives reason to talk about the existence of a phraseological picture of the world in every language. [2]
The basis of the linguoculturological direction was the idea of the interconnectedness of culture and language; thus it combined various theories that have already become classical in our time. Theories of such scientists as W. von Humboldt, A.A. Potebnya, Sh. Bally, G.G. Shpet, L. Weisgerber, R. Bart, V.V. Vinogradov, D.N. Shmelev, E.M. Vereshchagin and others found a place in line with this direction.
According to the definition from the linguistic encyclopedic dictionary edited by V.N. Yartseva, a phraseological unit (phraseological unit) is a common name for semantically related combinations of words and sentences, which, unlike syntactic structures similar to them in form, are not produced in accordance with the general patterns of choice and combination of words when organizing an utterance, but are reproduced in speech in a fixed ratio of the semantic structure and a certain lexical and grammatical composition [Linguistic Encyclopedic Dictionary 2002: 622].
According to another definition, a phraseological unit is a special sign of a language: its semantics is "woven" with cultural semantics, or cultural connotation, which is created by the phraseological unit's reference to the subject area of culture. This reference is carried out in the process of perception and reproduction of a phraseological unit in speech by ordinary native speakers, and the phraseological unit performs both linguistic and cultural functions: it figuratively conveys information about what is happening in the world and at the same time translates cultural meanings, cultural prescriptions, stereotypical representations, etc. [3]
Shansky gives the following definition: "Phraseological turnover is a language unit reproduced in finished form, consisting of two or more stressed components of a verbal character, fixed (i.e. constant) in its meaning, composition and structure." The linguist believes that the main property of phraseological turnover is its reproducibility within the framework of a particular culture, since "phraseological units are not created in the process of communication, but are reproduced as ready-made integral units".
The interpretative model of the meaning of phraseological units created in the theory adequately reflects those operations that are carried out when a native speaker perceives a phraseological unit. The peculiarity of this perception lies in the fact that all components of linguistic semantics (types of information) pass through various forms of their awareness
in culture. Thus, the semantics of a phraseological unit is given by culturally marked blocks. The cultural interpretation of a phraseological unit unites the linguistic semantics and the cultural connotation of a phraseological unit into a single whole; cultural meanings are "woven" into the proper linguistic semantics, and a special, phraseological meaning is formed, which can be called cultural-linguistic meaning.[5]
Phraseologism fully realizes the ability of a person to express his attitude to what is happening in the world. As the creator of an assessment, as an expression of emotion, the speaker (and the listener) reveals his cultural position - what is happening in the world is worthy or unworthy of a person, whether it is appropriate for a person to do something or not. As a result of the cultural interpretation of a phraseological unit in the process of its use, the most important component of the cultural and linguistic meaning of a phraseological unit is formed, the content of which is the value-emotional attitude to what is happening. [4]
Culture in this work is understood as a space of cultural meanings, or value content produced by a person in the process of understanding the world, and codes, or secondary sign systems that use different material and formal means to signify these cultural meanings.
Conclusion
Phraseology is one of the most traditional areas of linguistics, providing a wide range of opportunities for the study of phraseological units. The purpose of this work was to determine the semantics of phraseological units of American English and Russian with a devil component.
Despite the generally accepted opinion that the meaning of a phraseological unit is indivisible and does not depend on its constituent units, any phraseological unit has a kind of semantic center.
The presence of a large number of phraseological units with this component allows us to say that at the present stage of the development of society, native speakers are free in their judgments regarding the devil. It is this fact that leads to the emergence and development of new meanings in the semantic structure of the studied lexical units.
Literature
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