Lecture 3 Conceptual and conceptual apparatus of linguoculturology. The specificity of the linguocultural community

Lecture plan:

1Cultural space and linguistic and cultural community as an object of linguistic and cultural studies;

2 Basic concepts and linguistic essences of linguoculturology (linguocultureme, cultural text, subculture, linguocultural paradigm, cultural semes, cultural concepts, cultural traditions, cultural space).

3 Specifics of the linguocultural community

Cultural Space and Linguistic and Cultural Community as an Object of Linguistic and Cultural Studies

As an object of linguocultural studies (V.P. Furmanova's term), as a science of the relationship between language and culture, the specificity of a linguocultural community is considered. A commonality is called "any human community characterized by regular and frequent interaction with the help of a single set of speech signs and differing from other communities by significant differences in the use of language" (Gumperi, 1975). The linguocultural community is characterized not only by the language, but also by a certain social organization and culture. Consequently, a linguocultural community can be distinguished on the basis of linguistic, cultural and sociological characteristics. The specificity of the linguocultural community is established by comparing linguistic phenomena, cultural and social correlates.

To denote differences, the term "divergence" is introduced. As a result of the comparison of linguocultural communities, it is possible to identify linguo-, socio- and ethno-cultural divergences, which are found on the basis of a contrastive description. Linguocultural divergences are the means of national-cultural nomination. Realia words, toponyms, anthroponyms, ethnonyms, etc. act as units that carry differences. As for socio- and ethno-cultural divergences, they include means of national-cultural orientation: social and ethnic indicators, norms and rules of behavior, cultural traditions. Linguo-, socio- and ethno-cultural divergences indicate that the specificity of the linguo-cultural community is reflected in the background knowledge.

Basic concepts and linguistic essences of linguoculturology (linguocultureme, cultural text, subculture, linguocultural paradigm, cultural semes, cultural concepts, cultural traditions, cultural space)

The categorical apparatus of linguoculturology is a set of fundamental concepts that together characterize the model of linguocultural reality. This apparatus analyzes the problem of the relationship between language and culture in their dynamics.

Linguistic culture- a term introduced by V.V. Vorobyov. When studying the relationship and interaction of language and culture as a complex problem, it turns out to be appropriate to single out a special unit that synthesizes both correlating phenomena in itself. A linguocultureme includes segments of not only language (linguistic meaning), but also culture (non-linguistic cultural meaning), represented by the corresponding sign.

Linguocultureme as a complex interlevel unit is a dialectical unity of linguistic and extralinguistic (conceptual and subject) content. This unit is more “deep” in its essence than the word. A linguocultureme incorporates a linguistic representation and the "extra-linguistic, cultural environment" (situation, reality) inextricably linked with it - a stable network of associations, the boundaries of which are unsteady and mobile.

The depth of the representation associated with the word, that is, the content of the linguocultureme, is directly related to the linguocultural competence of native speakers - the knowledge of the ideal speaker-listener of the entire system of cultural values ​​expressed in the language. Ignorance of the "cultural halo" of the word leaves the recipient at the linguistic level, does not allow to penetrate into the deep network of cultural associations, that is, into the meaning of the statement, the text as a reflection of a cultural phenomenon.

The degree of understanding of the content of the realities and concepts of culture (for example, in the communication of a native speaker of a given language and a representative of other languages ​​and cultures) largely depends on the degree of coincidence of their linguocultural competencies. For a foreigner who does not know Russian culture well, the idea of ​​a round dance may be limited to its own linguistic content (“a round dance as a folk game, the movement of people in a circle with singing and dancing”). Compare with V.I. Dahl: “a circle, a street, a gathering of rural girls and youth of both sexes, in the free air, for dancing with songs. Spring round dances lead from the first warm days, from Easter and the Trinity; in summer, suffering, not to round dances, but autumn ones from Spozhinok, Assumption, until Christmas, until the Intercession ... ". Thus, the immersion of the word-sign in the cultural environment leads to the gradual formation of a linguocultureme with various kinds of associations that go beyond the usual language definition.

Subculture - secondary, subordinate cultural system (youth subculture, etc.).

Linguocultural paradigm- this is a set of linguistic forms that reflect ethnically, socially, historically, scientifically, etc. deterministic categories of worldview. The linguocultural paradigm combines concepts, categorical words, precedent names of culture, etc. Language forms are the basis of the paradigm, which is, as it were, “stitched” with meaningful representations.

Cultural Semes - smaller and more universal than the word, semantic units, semantic features. For example, the following cultural semes can be distinguished from the words “samovar”, “bast shoes”, “shchi”: bast shoes - peasant shoes woven from bast; samovar - a vessel with a firebox inside, for Russian tea drinking; shchi - a dish of chopped cabbage, Russian food.

Cultural concepts - the names of abstract concepts, therefore, cultural information is attached to the significat, i.e. the conceptual core. The concept of "concept", introduced into linguistics by D.S. Likhachev, means "a clot of culture in the mind of a person", a "bundle" of ideas, knowledge, associations, experiences that accompany the word. Concepts, understood as the supporting cells of culture in the mental world of a person, can be used as supporting elements for comparing mentalities, as well as cultural and value dominants. The key concepts of Russian culture are the concepts of "soul", "fate", "longing". The key concepts of American culture are “challenge”, “privacy”, efficiency”, etc.

cultural traditions- a set of the most valuable elements of social and cultural heritage.

cultural space- the form of existence of culture in the minds of its representatives. The cultural space is correlated with the cognitive space (individual and collective), since it is formed by the totality of all individual and collective spaces of all representatives of a given cultural-national community. For example, Russian cultural space, English cultural space, etc.

The specificity of the linguocultural community

a. Background knowledge and their forms (verbal and non-verbal).

b. The structure of background knowledge: verbal, verbal-etiquette, ritual-etiquette components.

1

The article analyzes the linguistic meaning as a sign component in the cognitive essence of human life. Of particular interest to the article is the substantive aspect of the linguocultural predetermination of linguistic meaning. Meaning as a sign component is currently assigned the role of a central position in the cognitive essence of human life. In the process of development of linguistic thought, the most important linguistic category "meaning" received various interpretations, was studied in a variety of aspects, and underwent significant changes in its essential understanding. The modern concept of linguistic meaning includes all the diversity of its manifestation, including the linguistic and cultural meaning of human life. The theory proposed by the authors of the article is based on the concept of a culturological component, which is understood as cultural and value information contained within a language unit.

culture

linguocultural world

meaning

linguistic meaning.

1. Avanesova G. A., Kuptsova I. A. Codes of culture: essence and purpose // Social and humanitarian knowledge. - 2008. - No. 1. - P. 30–33.

2. Berger P., Luckmann T. Social Construction of Reality: A Treatise on the Sociology of Knowledge. – M.: Medium, 1995. – S. 85–89.

3. Bitokova S. Kh. Paradigmality of metaphor as a cognitive mechanism (based on the Kabardian, Russian and English languages): Abstract of the thesis. dis. … doc. philol. Sciences. - M., 2009. - S. 17.

4. Kudakova E. E. Intersubjectivity and dialogue: Experience of the existential-phenomenological characteristics of the relationship I-Other: Avtoref. dis. … cand. philosopher. Sciences. – Rostov-on-Don, 2002. – P.14–15.

5. Lotman Yu. M. Inside the thinking worlds. - M.: Languages ​​of Russian culture, 1999. - S. 217-219.

6. Maystrenko V. I. Social and philosophical analysis of education as a cultural phenomenon: Abstract of the thesis. dis. … cand. philosopher. Sciences. - Rostov-on-Don, 2009. - 24 p.

7. Prokhorov Yu. E. National socio-cultural stereotypes of speech communication and their role in teaching Russian to foreigners. - M .: Pedagogy-Press, 1996. - 237 p.

Introduction

In the second half of the 20th century, the linguistic features of a linguistic and cultural community become a linguistic target for multidirectional semiotic research flows. Meaning is one of the central concepts in linguistics, studied in a wide variety of aspects - from formal linguistic analysis to broader research in the field of social semiotics (Apresyan Yu. D. 1999, Arutyunova N. D. 1988, Vasiliev L. G. 1999). According to these studies, the meaning is not “located” in a specific text, but stems from mutually constructive relationships between texts and levels of context (local and global). These relations mark not only the national identity of the representatives of the linguocultural community, but also the originality of the interpretation of objective reality, revealed within the framework of this community.

Linguistic modeling and interpretation of linguistic meaning are among the most frequent human activities. Man, as an "explaining" rational being, makes conclusions about objective reality, cultural situations, and about himself, thus producing concepts about the world in which he lives and of which he is an integral part.

The cultural revolution that took place in the last century can best be described as the disintegration of the bonds that traditionally united people and certain sociocultural communities. We can talk about the disappearance of the traditional system of values. It seems that it is not a coincidence that the issue of identity - including linguistic and cultural identity - appears to be one of the most discussed in the 1980-1990s. linguistic problems (Bogin G. I. 1999, Vezhbitskaya A. 1996, Gerd A. S. 2001, Grishaeva L. I. 2007). These multi-vector trends reflect the protracted crisis of the concept of linguistic meaning, which functions in its finished form and has relative speech stability. Meaning begins to be considered in all its diversity as the linguocultural meaning of human life.

Cultural phenomena are characterized from an intersubjective point of view. They involve the cognitive consciousness of more than one subject of culture. Cultural symbols are transmitted to representatives of the socio-cultural community by combining them with each other through a certain content of meanings. Intersubjectivity appears to be a decisive factor in the fact that meanings acquire material dimensions, begin to exist in a material form outside the cognitive consciousness of representatives of a linguocultural community.

However, the intersubjective nature of linguistic meaning does not mean that it is a universal concept for all people and at all times. Different value maps do not carry the same weight in every culture. Each such map manifests the position and point of view of the linguistic and cultural community that gave birth to it. The organization of the world of meanings constructs the daily life of entire linguocultural communities, the concepts of their linguistic self-identity.

In this regard, research aimed at analyzing the language as a practical consciousness of representatives of a linguocultural community is being updated in linguistic science (Berestnev G. I. 2000, Zhol K. K. 1990, Kis G. 2002).

Perhaps due to the complexity of the structure of the language, many linguistic theories have attempted to consider it in a one-dimensional dimension. The most common view of language in modern linguistics is its representation as a tool through which the speaker initiates various messages.

Linguistics recognizes that language is not only a means that is involved in the process of transmitting a message, but also an immanent linguocultural characteristic of interlocutors. Language is born in the process of interaction between interlocutors, i.e. appears as practical and intersubjective consciousness. The language and the meanings realized through the language "grasp" the objective reality and its cultural component.

Yu. M. Lotman in this regard recognizes the functional dualism of texts in the system of culture. In the cultural dimension of society, texts serve to adequately convey existing meanings and generate new meanings. The first function is implemented in the most optimal way, when the codes of the speaker and the listener coincide and, therefore, when the texts have the maximum degree of unambiguity and unambiguity. The second function stems from polyphony.

In this respect, the text ceases to be a passive link in the transfer of some permanent information between input (addresser) and output (addressee). Yu. Lotman notes that it is the second function of texts that appears to be the most fruitful for studying the space of culture. A place of focus on the process of conveying meaning, this function sheds light on the understanding of the process of generating meaning both intra- and intermentally.

The analysis of the second function reveals the main structural characteristic of the text, its internal heterogeneity, which reflects the corresponding characteristic of the national language. The meaning generated by the text becomes a product not only of textual evolution, but also, to a large extent, of the interaction between linguistic structures, which in the closed world of texts is an active cultural factor, a working semiotic system.

Language participates in the formation of the linguocultural concept of reality in a centralized way. It functions in all areas and levels of the linguistic and cultural community - from the simplest to the most complex. It determines the conditions of linguocultural activity and is self-determined by the conditions of this activity. Speaking as such, language simultaneously appears as a producer, an instrument and a product of meaning.

Thus, language is an active element of people's interaction, setting limits on meanings, defining the life of representatives of the linguocultural community by sorting speech facts participating in the nominations of objects of reality. The production of the new in language corresponds to what already exists in the linguistic matter: the modeling of a new meaning is interconnected with already existing meanings. P. Berger and T. Lukman emphasize the fact that people see reality through the categories that each culture uses to make it possible to perceive reality. In this respect, symbolic systems occupy a central position. The language produces labels for objects that are meaningful in every culture. Along with the different language generates like.

In addition to the fact that language imposes restrictions on the speech activity of a speaking person, it is a production system within which new categories and a new vision of cultural reality are generated. Metaphor plays a central role in this process, which is a linguistic image that produces meanings through analogy, by explaining or interpreting one entity through another. In the linguoculturological dimension of language, metaphor is considered as a fundamental means of meaning objects of reality. In metaphor, the previously unknown is explained through the modeling of a parallel between that unknown and what is already known. The new linguocultural reality receives meaning through the "old" vocabulary fund of the language.

So, the linguocultural world of meanings does not consist of distinctly distinguished objects, but is a combination of hybrids that change their form of expression diachronically. In this respect, meanings are not so much completed products as they are the production of changes determined by many factors. However, in the temporal perspective, there is a tendency for the meaning to stabilize.

Reviewers:

Kitanina E. A., Doctor of Philology, Professor of the Department of Theoretical and Applied Communication Science of the State Educational Institution of Higher Professional Education of the Rostov State Economic University "RINH", Rostov-on-Don.

Kudryashov I. A., Doctor of Philology, Professor of the Department of Russian Language and Theory of Language, PI SFedU, Rostov-on-Don.

Bibliographic link

Loktionova N.M., Kuzminova I.A. LINGUOCULTURAL WORLD OF MEANINGS // Modern problems of science and education. - 2013. - No. 1.;
URL: http://science-education.ru/ru/article/view?id=7746 (date of access: 02/27/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

Lecture 5

In textbooks on linguoculturology, the basic concepts of this emerging science are not streamlined and systematized. Various authors offer various lists of the basic concepts of the science of culture and language. It happens that the same phenomenon is called differently by different authors. We systematize the list of concepts of cultural linguistics proposed by V.A. Maslova.

The first group includes primary concepts - concepts of the basic level, based on which you can move on to concepts of a higher level.

The second group contains concepts that are unions of units of the first group.

The third group combines concepts that are relevant to the life of society, for the role of a person in it.

The fourth group includes concepts that are more related to culture.

Let's consider these concepts.

І group

Cultural Semes- nuclear semantic features in the lexical meaning of words that carry cultural information. For example, the word sandals cultural semes can be distinguished: “woven from bast”, “peasant shoes”. Meaning of the word samovar includes the semes "a vessel with a firebox", "for tea-drinking Russians". At the word cabbage soup cultural semes “chopped cabbage meal”, “Russian food” stand out.

cultural connotations V.N. Telia names non-nuclear semes of secondary lexical meanings that develop in the same word (concept) in different cultures. For example, dog Russians associate with fidelity, devotion, unpretentiousness (phraseological units dog fidelity, dog devotion, dog life). Belarusians dog connotes negative signs: ear ў dog skin means to become a worthless, lazy person. The Kirghiz dog - swear word similar to Russian pig.

Cultural connotations are characteristic not only of metaphorical, but also of symbolic meanings. In a word blood Russian consciousness has formed connotations: 1) a symbol of vitality (phraseological units drink blood, to the last drop of blood); 2) a symbol of kinship (phraseological units native blood, blood from blood);

3) a symbol of health (phraseologism blood with milk); 4) a symbol of emotions (phraseological units blood rushed to the head, the blood runs cold).

Cultural connotations are essentially a cultural code. At the same time, separate features are singled out from the denotation, the image of which appears in the inner form of a word with figurative semantics. Connotations are based on associations coming from the word, so the same animal acts as a standard for different qualities in different cultures. Sometimes connotations can be based on the real properties of objects: ichthyosaur(about a retarded person) calf(about a quiet, affectionate person), Talmud(about boring reading) the vinaigrette(about any mixture). Sometimes connotations are considered as an evaluative halo. For example, Blue eyes for the Kyrgyz - the most ugly, and cow eyes- most beautiful.

Cultural background - characteristics of nominative units (words and phraseological units) denoting the phenomena of social life and historical events: disappeared as a Swede near Poltava, red-brown(about the national patriots of Russia), orange revolution, blue and white.

adjacent to the cultural background precedent names(term by V. Krasnykh): 1) the names of the heroes of famous literary texts ( Taras Bulba, Oblomov); 2) names associated with known situations ( Ivan Susanin, grandfather Talash); 3) significant names in human culture (scientists M.V. Lomonosov, D.I. Mendeleev, K.A. Timiryazev, V.I. Vernadsky, V.V. Vinogradov, A.N. Kolmogorov; writers and poets A.S. Pushkin, N.V. Gogol, F.M. Dostoevsky, L.N. Tolstoy, A.P. Chekhov, M. Sholokhov, A.I. Solzhenitsyn, I. Brodsky; artists Andrey Rublev, I.E. Repin, V. Vasnetsov, M. Vrubel; composers M.I. Glinka, P.I. Tchaikovsky, D. Shostakovich, A. Schnittke).

Cultural concepts - names of abstract concepts. Cultural information is attached in them to the signification (the concept of the subject). The key concepts of culture are the nuclear units of the picture of the world, which have existential (relating to human existence) significance. These include CONSCIENCE, FATE, WILL, SHARE, SIN, LAW, FREEDOM, INTELLIGENCE, MOTHERLAND. V.V. Vorobyov proposed for a close concept the term linguistic culture(the totality of a linguistic sign, its content and cultural meaning).

II group

Linguocultural paradigm - a linguistic form that reflects the categories of the worldview (TIME, SPACE).

Cultural space (= cultural fund) – the form of existence of culture in the minds of its representatives: Russian / English cognitive space. Cultural Fund - the outlook in the field of national and world culture, which a typical representative of culture possesses; a set of basic units of a particular culture.

mentality - way of perception and understanding of reality; internal organization of mentality; "mindset and soul" of the people; psycho-linguo-intellect of the people; the deep structure of consciousness, depending on socio-cultural, linguistic, geographical and other factors (V.A. Maslova); a set of estimates (Z.D. Popova). It manifests itself at the level of a linguistic, naive picture of the world, reflected in myths, religious beliefs, etc.

Language picture of the world (LKM) - a set of people's ideas about reality fixed in the units of the language. It is narrower than cognitive. Only that which had communicative significance and value for the people was named in the language. JKM is expressed in the semantic space of the language. It is created by lexemes, phraseological units, lacunae, frequency means of the language, figurative means, phonosemantics, rhetorical strategies, strategies for evaluating and interpreting texts.

III group

Linguistic personality - an internal property of a person, reflecting his linguistic and communicative competence (knowledge, skills) and their implementation in the generation, perception and understanding of texts (E. Selivanova). Yu. Karaulov distinguishes 3 levels of linguistic personality: verbal-semantic (words), thesaurus (concepts) and motivational-pragmatic (activity-communicative needs).

Linguistic community - a group of people with the same linguistic and cultural habits.

Subculture - secondary, subordinate cultural system (for example, youth).

Ethnos - a historically established biosocial community characterized by a common origin, psychology, language and culture. This is something like a special biological species, the disappearance of which will impoverish the Earth's biogene pool.

IV group

Cultural installations - ideal requirements for a worthy person. They are developed depending on the historical path of the people. N.O. wrote about the installations. Lossky in the book "The Character of the Russian People" (1957). Among the positive and negative attitudes of a Russian person, he names collectivism, disinterestedness, spirituality, the fetishization of state power, patriotism, maximalism, compassion, cruelty, etc.

Cultural values ​​- what people consider important, what they lack in life. The following values ​​are distinguished: absolute, social, personal, biological survival values. The value system of the people is expressed in the language.

Cultural traditions - the collective experience of the people, the most valuable elements of the social heritage.

Cultural process - interaction of elements of culture.

Cultural universal - elements common to all cultures. These are conceptual (associated with the essence of the concept CULTURE) universals: the presence of a language, the manufacture of tools, sexual prohibitions, myths, and dances. Cultural universals also include general categories of thinking: actionality (connection of any object with an action), objectivity (relationship of any signs or actions to an object), comparativeness (relationships “something like something”), possessiveness (relationships of belonging), identification (relationship "something is something").

Basic concepts of linguoculturology

Cultural linguistics as a special field of science has given rise to many productive concepts in modern linguistics. The most important concepts for this lecture course are those with which cultural information can be presented in linguistic units: linguocultureme, language of culture, cultural text, context of culture, subculture, linguocultural paradigm, precedent names of culture, key names of culture, cultural universal, cultural competence, cultural inheritance, cultural traditions, cultural process, cultural attitudes and others. The conceptual apparatus of science also includes such terms as mentality, mentality, ritual, custom, sphere of culture, type of culture, civilization, paganism and some others.

The most important concepts for this collective work are those with which cultural information can be represented in linguistic units: cultural semes, cultural background, cultural concepts and cultural connotations.

Culture constants(that is, stable and permanent (although not immutable) concepts that contain the special values ​​of culture; the constants of Russian culture, by all accounts, are most fully represented in the dictionary of Yu. S. Stepanov ( soul, will, melancholy, Russian dance, etc.)

Cultural Semes- smaller and more universal than the word, semantic units, semantic features. For example, the words “samovar”, “bast shoes”, “schi” we can distinguish the following cultural semes: bast shoes - peasant shoes woven from bast; samovar - a vessel with a firebox inside, for Russian tea drinking; cabbage soup - a dish of chopped cabbage, Russian food.

cultural background- characteristics of nominative units (words and phraseological units) denoting the phenomena of social life and historical events - disappeared as a Swede near Poltava, red-brown(about the national patriots of Russia).

The two types of cultural information described above are localized in the denotation, they are relatively well studied by linguistic and regional studies.

cultural concepts- the names of abstract concepts, therefore, cultural information is attached here to the significat, i.e., the conceptual core (the most common and practically universally recognized is the definition of a cultural concept proposed by Yu. S. Stepanov: “A concept is like a clot of culture in the human mind; , in the form of which culture enters the mental world of a person.And, on the other hand, the concept is something through which a person - an ordinary, ordinary person, not a "creator of cultural values" - enters culture himself, and in some cases influences her"

cultural heritage- transfer of cultural values, information significant for culture.

cultural traditions- the totality of the most valuable elements of social and cultural heritage.

cultural process- interaction of elements belonging to the system of cultural phenomena.

cultural space- the form of existence of culture in the minds of its representatives. The cultural space is correlated with the cognitive space (individual and collective), because it is formed by the totality of all individual and collective spaces of all representatives of a given cultural-national community. For example, Russian cultural space, English cultural space, etc.

Linguocultural paradigm- this is a set of linguistic forms that reflect ethnically, socially, historically, scientifically, etc. deterministic categories of worldview. The linguocultural paradigm combines concepts, categorical words, precedent names of culture, etc. Language forms are the basis of the paradigm, which is, as it were, “stitched” with meaningful representations.

Linguoculturology distinguishes between the spheres of material and spiritual cultures. The area of ​​material culture is the environment in which national personalities exist. One of the aspects of the study of Russian material culture is the cultural-historical commentary. Thus, the general paradigm of the names of the Russian monetary system can be represented as follows: penny, money, kopeck, penny, altyn, hryvnia, hryvnia, ruble, chervonets.

The aradigmatic linguoculturological value of units of the class "designation of monetary units" is manifested in proverbs and sayings that characterize the assessment of situations, behavior, certain character traits of a Russian person: Across the sea, a heifer is a half, but I’m transporting a ruble; The rich and the stingy ruble cries, and the thrifty and the wretched half jumps, The caftan is golden, and the darling is a half; A penny saves a ruble; A labor penny lives forever; His penny will burn through the beggar's hand; Not a penny, but fame is good; Altyn thief is hanged, honored with a half; There will be no mind - there will be no ruble. Through the paradigm of monetary relations, certain features of the Russian national personality, its spiritual world, its ethical, aesthetic and other aspects are revealed.

mentality(Russified version mentality - intellectual world of a person SIS);- this is a worldview in the categories and forms of the native language, which combine the intellectual, spiritual and volitional qualities of the national character in its typical manifestations. The concept of a given culture is recognized as a unit of mentality (see Dictionary of Concepts of Russian Culture by Yu. S. Stepanov).

According to A.Ya. Gurevich, mentality is a way of seeing the world, it is by no means identical to ideology, which deals with well-thought-out systems of thought, and in many ways, perhaps the main thing, remains unreflected and logically unidentified. Mentality is not philosophical, scientific or aesthetic systems, but that level of social consciousness at which thought is not separated from emotions, from latent habits and methods of consciousness. So, mentality is that invisible minimum of the spiritual unity of people, without which the organization of any society is impossible. The mentality of the people is actualized in the most important cultural concepts of the language.

The thought of mentality arises only when we meet something that is not like ourselves, and therefore the mentality can only be "tested" from the outside. Obviously, the question "What is your mentality?" - is meaningless, since the mentality cannot be reflected and formulated by its carrier. This mentality differs from "opinions", "teachings", "ideologies".

German mentality. (mindset, way of thinking, SIS) - a category that reflects the internal organization and differentiation of mentality, mentality, mentality of the people; mentalities are psycho-linguistic intellects of multi-scale linguo-cultural communities. As the analysis of scientific literature shows, mentality is understood as a certain deep structure of consciousness, depending on sociocultural, linguistic, geographical and other factors. Features of national mentalities are manifested only at the level of a linguistic, naive, but not a conceptual picture of the world (Yu.D. Apresyan, E.S. Yakovleva, O.A. Kornilov). Each of them is a unique subjective representation of reality, which includes objects of both direct and indirect reality, which includes such components of culture as myths, traditions, legends, religious beliefs, etc.

The so-called ethnic jokes about Russians, Germans, Ukrainians, Chukchi, etc. are based on taking into account the mental attitudes and stereotypes of peoples. In the notes of Acad. M.A.Gasparova has a curious observation of how representatives of different ethnic groups react to the language mistakes of a foreign interlocutor: joyfully begins to adopt your mistakes "

What is mentality or mentality? An unexpected answer was found in one of the newspaper notes - a letter from a reader to the editor. Our compatriot, while in Germany, once went into a cafe. After some time, an elderly German entered the same place. And although there were enough empty seats in the hall, the visitor, having cast an attentive look at the visitors, confidently approached the table where our citizen was sitting, and asked in Russian for permission to take a seat at his table. A conversation ensued. When it was time to say goodbye, the future author of the newspaper article asked the German why he had come exactly here and why did he speak Russian to the stranger? The German said that during the Second World War he served in the Abwehr, German military intelligence, and carefully studied the book for official use "Signs of Russians." One of these signs was that Russians, when cleaning shoes, usually pay all attention to the front of the boot or boot, forgetting about the back of the shoe. Since then, - the author of the note concludes, when I clean my shoes, I break my Russian mentality and with special zeal I lean with a brush on the heel of my boot. That unconscious force that makes the hand of a Russian person zealous over the toe of the boot and leaves its back in neglect, in science is called mentality, or mentality.

Let us recall the textbook episode from the novel "War and Peace" by Leo Tolstoy. Natasha Rostova, on her uncle's estate in Otradnoye, takes part in folk dance entertainment and joins the circle of dancers. The author, admiring his heroine, reflects: “Where, how, when she sucked into herself from that Russian air that she breathed - this countess, brought up by a French emigrant - this spirit, where did she get these techniques that pas de chale long ago should have been ousted? But these spirit and methods were the same, inimitable, not studied, Russian, which uncle expected from her ... "

cultural tradition- an integral phenomenon that expresses the socially stereotyped group experience that is accumulated and reproduced in society.

Cultural Foundation- this is a complex of knowledge, a certain outlook in the field of national and world culture, which a typical representative of a particular culture possesses. But this is not an affiliation of an individual, but a set of those basic units that are included in a given national culture.

Culture type- one of the first typologies of culture was proposed by Pitirim Sorokin, a Russian scientist who was expelled from Russia in 1922, settled in the USA and became an outstanding sociologist. He identified several types of cultures: idea culture, which is fundamentally religious; sensitive culture - the antipode of the ideational one (starting from the Renaissance, this is the dominant culture in Western Europe); idealistic culture, which is a culture of a mixed type, a transitional form from one type to another (this is the Golden Age of ancient culture, European culture of the XII-XIV centuries). The type of culture largely (although not always) determines the type of personality of each of its representatives.

language of culture- sign essence, more precisely, a system of signs and their relations, through which the coordination of value-semantic forms is established and existing or newly emerging representations, images, concepts and other semantic structures are organized. In relation to other ethnic cultures, its language is understood as a set of all sign methods of verbal and non-verbal communication that objectify the specifics of the culture of an ethnic group and reflect its interaction with the cultures of other ethnic groups.

Culture settings- these are a kind of ideals, according to which a person qualifies as “worthy / unworthy”. They are developed throughout the historical path traveled by the people, which is deposited in social memory and forms attitudes. Among other things, we are distinguished from animals by rules and regulations that we have agreed with each other. It is they that separate us from the abyss of chaos, streamline our lives, so they must be observed.

Attempts to identify the most important traditional attitudes of Russians were made by many domestic scientists. The concept of N. O. Lossky, a philosopher of the 20th century, became widely known. In his book The Character of the Russian People, published in 1957, he singles out the positive and negative attitudes of the Russian people ( collectivism, disinterestedness, spirituality, fetishization of state power, patriotism, maximalism, compassion, but at the same time cruelty, etc.).

Cultural attitudes, from the point of view of VN Teliya, cannot be as obligatory (mandatory) as, for example, language norms. National culture includes everything that is interpreted in terms of values, “prescriptions (expressions) of folk wisdom” (according to V.N. Teliya).

Cultural values perform a variety of functions in the mechanisms of human life: coordinating between a person and the natural world, stimulating, regulating, etc. In axiology, there are many classifications of values, among which absolute, or eternal, social, “personal, biological survival values, etc. . A person not only cognizes the world, but also evaluates it in terms of their significance for satisfying their needs. Linguistic information about the system of values ​​testifies to the peculiarities of the worldview of the people.

Subculture- secondary, subordinate cultural system (for example, youth subculture, etc.).

Key concepts of culture we call the nuclear (basic) units of the picture of the world determined by it, which have existential significance both for an individual linguistic personality and for the linguocultural community as a whole. The key concepts of culture include such abstract names as conscience, fate, will, share, sin, law, freedom, intelligentsia, homeland etc. Concepts, according to D.S. Likhachev, arise in the mind of a person not only as hints of possible meanings, but also as responses to the previous language experience of a person as a whole - poetic, prosaic, scientific, social, historical, etc. .P.

The concepts of culture can be divided, according to A.Ya. Gurevich, into two groups: "cosmic", philosophical categories, which he calls universal categories of culture(time, space, cause, change, movement), and social categories, the so-called cultural categories(freedom, law, justice, labor, wealth, property). It seems appropriate to single out another group - categories of national culture(for Russian culture this is - will, share, intelligence, catholicity and so on.). Upon closer analysis of concepts, it turns out that there are much more culturally specific concepts in any language than it seems at first glance. For example, a culture-specific concept can be considered potato. For Russians, this is the standard of poor nutrition, hence the idiom sit on one potato for Belarusians, this is the usual national food, which is the second bread, which is even more important than the first. The key concepts of culture occupy an important position in the collective linguistic consciousness, and therefore their study becomes an extremely urgent problem. The proof of this is the emergence of dictionaries of the most important concepts of culture, one of the first works in this direction is the dictionary by Yu. S. Stepanov "Constants: Dictionary of Russian Culture" (M., 1997).

Cultural connotation is the interpretation of the denotative or figuratively motivated aspects of meaning in terms of culture. This term was introduced by V. N. Teliya in 1993.

Linguistic culture - a term introduced by V.V. Vorobyov. In the understanding of V. V. Vorobyov, A linguocultureme is a combination of the form of a linguistic sign, its content and the cultural meaning that accompanies this sign. He attaches great importance to the understanding of a linguocultureme to the deep meaning that is potentially present in the meaning as an element of its content.

Linguistic cultures include words, phrases (mainly of a phraseological nature) and texts that have ethnocultural value. As D. B. Gudkov emphasizes, “different levels of the language and the units belonging to them have different degrees of cultural “saturation” and cultural conditioning.”

Phraseological units are the most studied from this point of view, which is quite natural, since they have a bright originality and originality in all languages. In the national linguoculturology, V.N. Telia is a recognized authority in this area. Her fundamental work on Russian phraseology has become a precedent text for modern researchers, and not only within the linguoculturological paradigm. V. N. Telia notes that “it is precisely those figurative expressions that are associated with cultural and national standards, stereotypes, mythologemes, etc. that are fixed and phraseologized in the language. and which, when used in speech, reproduce the mentality characteristic of a particular linguocultural community.

Much attention, especially in recent times and especially within the framework of linguoculturology, is given to the word as a unit of cultural information storage. At the same time, not only “key words of culture” are studied. So, to illustrate the manifestation of the subject code in Russian culture using the word “thread” as an example, V.V. Krasnykh shows that the object denoted by this word for Russians can also act as a kind of standard of “ultimacy” (that is, “the maximum allowable measure of articulation / divisibility » material and clothes ("wet to the skin" ) or tangible property in general ("to drink to the thread" ), and as a "link".

The classification of linguistic cultures can also be carried out in terms of the area of ​​their functioning. I. G. Olshansky identifies nine types of linguoculturological units and phenomena according to this principle. This and mythologized cultural and linguistic units (legends, beliefs, customs enshrined in phraseology), and a paremiological fund that stores stereotypes of folk consciousness, and features of speech behavior in stereotypical situations of communication, and the area of ​​speech etiquette, and the interaction of religion and language, etc.

The most important source of cultural marking is the involvement of language units in a certain type of discourse (text). In this regard, those concepts that are directly related to the linguocultural analysis of the text are of interest. First of all, these are cultural universals. These are elements common to all cultures (the presence of a language, the manufacture of tools, sexual prohibitions, myths, dances, etc.), which we understand as fragments of reality, important for culture and tradition, presented in a literary text. As a rule, they form the basis of the ideological stamps of the era. (For example, in E. Zamyatin's story "The Catcher of Men", the cultural universal is the state of a typical hero. It is given by the following maxim: "The most beautiful thing in life is delirium, and the most beautiful delirium is falling in love.")

A special place in the composition of linguoculturological units is occupied by precedent phenomena(PF).

Precedent phenomena is a cultural phenomenon. They are included in the fund of historical memory of the society (ethnos). National-cultural memory is “a storehouse of information, emotions, facts, from which we draw data in our everyday life and everyday life to answer sacramental questions: who we are, where we are from and where we are going; what we are proud of in our past and present, and what we are ashamed of; why is it so and not otherwise; and even why all this. This is not history in its purest form, but how the past is represented in our current thought and how it fits into our knowledge of the modern world.. Knowledge of national precedent phenomena is an indicator of belonging to a given era and its culture, while their ignorance, on the contrary, is a prerequisite for rejection from the corresponding culture and incomplete inclusion in the culture.

(more on that in later lectures)

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Ministry of Education of the Republic of Belarus

educational institution

"Gomel State University named after Francysk Skaryna"

Faculty of Foreign Languages

Department of Theory and Practice of the English Language

Graduate work

Performer: student Varenikova M.V.

Supervisor: Ph.D., Associate Professor Bogatikova L.I.

Reviewer: art. teacher of the department of German language Narchuk A.P.

Gomel 2008

ABSTRACT

Object: the phenomenon of background knowledge as the basis of a linguistic and cultural community.

Purpose: a comprehensive analysis of background knowledge as the basis of a linguistic and cultural community; determination of their structure and content.

Tasks: to consider various scientific approaches to solving the problem of the relationship between language, culture and society; to analyze the specifics of the linguocultural community and the phenomenon of background knowledge; determine the place of reproducible verbal complexes in the system of language units as part of background knowledge, establish their communicative functions; analyze and summarize information about the structure and content of background knowledge; conduct a linguistic experiment with the aim of practical research of background knowledge of students.

Research methods: study of literature on linguistics, cultural studies and linguistic and regional studies in relation to the phenomenon of background knowledge, linguistic and cultural community, as well as related concepts and phenomena; interpretive analysis of the functions, structure and content of background knowledge; sociological survey.

Conclusion: in modern society, international contacts are becoming increasingly important, often only language is not enough for successful intercultural communication, and, as a result, there is an urgent need to master background knowledge, that is, a set of knowledge of a cultural, material-historical and pragmatic nature, which are assumed representatives of a certain linguistic and cultural community.

Application: linguoculturology, intercultural communication, methods of teaching foreign languages.

INTRODUCTION

1. THE PROBLEM OF INTERRELATION OF LANGUAGE, CULTURE AND SOCIETY

2. BACKGROUND KNOWLEDGE AS A REFLECTION OF THE NATIONAL SPECIFICITY OF A LINGUO-CULTURAL COMMUNITY

3. STRUCTURE, CONTENT AND FUNCTIONS OF BACKGROUND KNOWLEDGE AS THE BASIS OF A LINGUO-CULTURAL COMMUNITY

3.1 Functions of background knowledge

3.2 Structure of background knowledge

CONCLUSION

LIST OF USED SOURCES

APPLICATION

INTRODUCTION

In the era of integration of various humanities and social sciences for the multilateral study of a single object - a person, his culture, his being in society, mentality - new directions and disciplines are born at the junction of different sciences, at the intersection of their objects and research methods. Linguistic and regional studies considers language as a cultural code of a nation, as an instrument for creating, developing and storing culture, and linguistic signs are studied as signs of a certain linguocultural community.

Each person belongs to a certain culture, including national traditions, language, history, literature. Economic, cultural and scientific contacts of countries and their peoples make relevant topics related to the study of intercultural communications, the relationship of languages ​​and cultures, the study of linguistic personality. At the same time, an indispensable condition for the implementation of any communicative act should be bilateral knowledge of realities, which is the basis of communication, which has received the name "background knowledge" in linguistics. E.M. Vereshchagin and V.G. Kostomarov were the first scientists who scientifically substantiated the objectivity of the existence of background knowledge, their linguistic nature, and showed that the semantics of a word is not limited to one lexical concept.

Currently, the problems associated with the phenomenon of background knowledge are being actively developed in modern linguistics. The multidimensionality of this phenomenon leads to the emergence of various approaches to its study.

Not so long ago, the study of background knowledge was considered the prerogative of only linguistic and regional studies (G.D. Tomakhin, E.S. Bragina, E.M. Vereshchagin, V.G. Kostomarov, V.P. Furmanova, etc.). The main attention here is paid to the word as a concentration of background information. There are also a number of works on lexicography, the authors of which point out the need for a lexicographic description of language units based on background knowledge (Yu.D. Apresyan, O.S. Akhmanova, A.S. Gerd, L.P. Kalutskaya, F.A. Litvin and others).

At this stage, the concept of precedent phenomena is also successfully developing (N.N. Mikhailov, Yu.S. Sorokin, Yu.N. Karaulov, D.B. Gudkov, V.V. Krasnykh, I.M. Mikhaleva, D.V. Bagaeva and others). Precedent phenomena are heterogeneous in composition, but they all reflect one or another cultural reality.

The problem of background knowledge in the period from 1982 to 2003. in various aspects was studied in such dissertations in linguistics as: I.Yu.Markovina (1982), "The influence of linguistic and extralinguistic factors on the understanding of the text"; L.P. Dyadechko (1989), “Linguistic characteristics of citations-reminiscences in the modern Russian language”; U.A. Uvarova (1998), “Reflection of background knowledge in lexicography”; GG Slyshkin (1999), "Linguistic and cultural concepts of precedent texts"; E.V. Vladimirova (2002), “Background knowledge as a semantic category in the communicative-pragmatic aspect”; S.I. Kuzminskaya (2003), "Background knowledge in mass culture".

However, despite the existing articles and defended dissertations devoted to the study of the phenomenon of background knowledge, there are quite a lot of unsolved problems that require further reflection. Some of them are covered in the present study. In particular, issues such as:

Background knowledge in the structure of a linguistic personality;

Functional and communicative aspect of background knowledge;

Structure and content of background knowledge;

In a word, we see the relevance of this study in the fact that at present the question of the functions, structure and content of background knowledge is open. At the same time, the role of background knowledge in the process of intercultural communication is very important. The modern development of the methodology of teaching foreign languages ​​involves the combination of learning a foreign language with the simultaneous study of the culture of the country of the language being studied. The task of the teacher is to introduce the student to a different culture, a different civilization, to draw his attention to the nationally marked vocabulary, to indicate that it carries certain background regional knowledge, causes certain associations in the recipient. Elucidation of nationally marked vocabulary and phraseology, those units, the semantic content of which is difficult to convey by means of another language, expands and enriches the existing knowledge about the language and the reality of the country of the language being studied.

The object of this study is the phenomenon of background knowledge as the basis of a linguistic and cultural community.

The subject is the functions, structure and content of background knowledge.

The purpose of this study is a comprehensive analysis of background knowledge as the basis of a linguocultural community; determining their functions, structure and content.

To achieve this goal, the following tasks are supposed to be solved:

1) consider various scientific approaches to solving the problem of the relationship of language, culture and society; analyze the specifics of the linguocultural community;

2) consider the most significant approaches in modern language science to describing the phenomenon of background knowledge, clarify the content of such concepts as "precedent phenomenon", "presupposition", "implication", "connotation", "realities", "terms", "reproducible verbal complexes";

3) determine the place of reproducible verbal complexes in the system of language units, establish their communicative functions, describe possible types of transformation in the course of their use;

4) analyze and summarize information about the structure and content of background knowledge;

5) to conduct a linguistic experiment for the purpose of practical research of background knowledge of students.

The theoretical basis of the study was the ideas of domestic and foreign scientists in the field of linguistic semantics, as well as culturologists and linguistic and regional studies.

The following methods were used during the study:

Consideration of the main concepts and theories of linguistics and cultural studies, in relation to the phenomenon of background knowledge and linguistic and cultural community;

Interpretive analysis of the functions, structure and content of background knowledge;

Sociological survey;

The provisions and conclusions of the study can be used in cultural linguistics, methodology and intercultural communication.

This work includes an introduction, the main part, consisting of three chapters, revealing the theoretical and practical components of this work; conclusion, list of references and appendix.

The introduction provides a justification for the relevance of the work, defines the goals, objectives, object and subject of research, reveals the methodological basis of the thesis, its theoretical and practical values.

The first chapter deals with the problem of the interaction of language, culture and society, as well as the specifics of the linguocultural community.

The second chapter contains an analysis of various theories and concepts of the phenomenon of background knowledge, in addition, the specifics of background knowledge in their delimitation from presupposition are substantiated; a classification of background knowledge based on a time criterion is presented.

The third chapter is devoted to the analysis and generalization of the functions, structure and content of background knowledge.

Conclusions are provided at the end of each chapter.

In conclusion, the main results of the study are summarized.

The appendix presents the tasks, implementation methodology and results of the linguistic experiment, the purpose of which was a practical study of students' background knowledge.

1 . THE PROBLEM OF INTERRELATION OF LANGUAGE, CULTURE ANDGENERALTVA

In recent years, due to the increasing integration of European countries and the globalization of the world economy, the issues of interethnic contacts, intercultural relations, the development of which is stimulated by both political and economic factors, as well as the ever-expanding Internet, have become particularly acute. The Internet easily destroys the barriers that for centuries divided people not only ideologically but also ethnically. Linguists were the first to feel the situation that had changed in the world, for whom the close, inseparable connection between language and culture has always been obvious and indisputable.

The fact is that a special knowledge of the world by one or another human community, the customs that are reflected in culture, are transmitted in the language and can become an obstacle in communication between representatives of different peoples. More K.D. Ushinsky wrote that "the best and even the only way to penetrate the character of the people is to master its language, and the deeper we entered into the language of the people, the deeper we entered into its character."

The idea of ​​a connection between culture and language was first explicitly expressed in the 17th century as a result of the active interest of Europeans in "foreign" peoples. Many scientists, such as A.Ya. Flier, give the following definition to the concept of "culture" - the cement of the building of social life. And not only because it is transmitted from one person to another in the process of socialization and contact with other cultures, but also because it forms in people a sense of belonging to a certain group. Apparently, members of the same cultural group are more likely to understand each other, trust and sympathize with each other than with outsiders. Their shared feelings are reflected in slang and jargon, favorite foods, fashion, and other aspects of culture.

Currently, the following criteria are generally recognized in the content of the concept of "culture":

Culture is understood as a product of human social activity;

Culture accumulates, accumulates values: each generation contributes to the culture of a certain community of people;

Culture is very important for the development of the human personality, since a person always feels like such only in a certain community of people, appropriating the material and spiritual values ​​that are characteristic of the culture of this community.

Consequently, the formation of a person is always socialization, that is, the formation of his inner world under the influence of norms and values ​​characteristic of a particular social group. According to E.M. Vereshchagin, V.G. Kostomarov “wishing to understand the inner world of a Russian or a German, a Pole or a Frenchman, one should study Russian or, respectively, German, Polish, French culture” .

In the modern world, the problem of interethnic understanding is of particular importance. In this regard, the dialogue of cultures becomes very important as a means of harmonizing relations between people of different nationalities, recognizing the spiritual wealth of a particular nation. The dialogue of cultures allows not only to learn about a foreign culture, but also to understand one’s own more deeply, since the awareness of the native picture of the world that exists in the minds of native speakers is manifested in comparison with the picture of the world of another people. This was also pointed out by L.V. Shcherba, who wrote that “knowledge of a non-native language helps to better understand the structure of the native language, as if to look at the familiar language from the other side, with different eyes.” The dialogue of cultures helps the socialization of the individual as a carrier of a particular language with its ethnic characteristics, helps to realize one's mentality, which reflects the worldview in the categories and forms of the native language, combining in the process of cognition the intellectual, spiritual and volitional qualities of the national character in its typical manifestations.

Researchers also pay attention to the fact that culture not only strengthens solidarity between people, but also causes conflicts within and between groups, or the so-called "Clash of Cultures". This can be illustrated by the example of language, the main element of culture. On the one hand, the possibility of communication contributes to the rallying of the members of the social group. A common language supports the cohesion of society, contributes to the formation of a sense of group unity, group identity. It helps people coordinate their actions by persuading or judging each other. In addition, between people who speak the same language, mutual understanding and sympathy almost automatically arise. The leaders of developing countries where there are tribal dialects are striving to ensure that a single national language is adopted, so that it spreads among groups that do not speak it, understanding the importance of this factor for uniting the entire nation and combating tribal disunity. But on the other hand, the common language excludes those who do not speak this language or speak it in a slightly different way. For example, in the UK, members of different social classes use slightly different forms of English. Although everyone speaks "English", some groups use "more correct" English than others. There are also many varieties of English in America.

In this situation, we consider it appropriate to talk about a linguocultural community. G.D. Tomakhin gives the following definition of the concept "lingvoculbtour community"- people united by language and culture; the unity of the people, their language and culture. He also notes that the linguistic and cultural community is heterogeneous, since within it fluctuations are possible in certain parameters of linguistic culture: regional, social, professional, etc.

In turn, O.L. Leontovich uses the term " social stratification of linguistic culture" and identifies the following types of social identity of the individual in relation to the US linguistic culture, which, according to him, with minor clarifications are applicable to other linguistic cultures:

gender;

age;

Racial and ethnic;

Geographic;

class;

property;

status;

O.L.Leontovich believes that the belonging of a person to any linguocultural community is determined by the linguocultural competence of the person within the framework of this culture, while the operational criterion is the language in which communication is most natural for this person, since many other aspects of linguoculture, such as values , representations, attitude to the surrounding world, are hidden from observation. The carriers of the national linguistic culture, as a rule, speak different versions of the national language, so the language norm plays an important role in determining the boundaries of the linguistic and cultural community.

Thus, culture and language exist in dialogue with each other. Culture influences language, and language, in turn, influences culture. It is in linguistic forms that the whole set of ideas, beliefs, customs, traditions and habits, which is part of the spiritual culture of a particular society, is fixed and fixed. Language is a form of social memory; socially developed norms and prescriptions are concentrated in it, following which ensures the normal functioning of society. It should be noted that language is not a simple sum of words, phrases or grammatical units. Language is an integral system of means that reproduce the infinitely complex world of human consciousness. Language is also not something abstract from the speech practice of specific individuals who speak it, it is always a means of expressing the common culture of a people, an instrument of a certain type of civilization, a verbal form of expression of organizing tendencies of general cultural and social development. So, for example, the "marine" idioms of the English language stem from island thinking, from a past life entirely dependent on the maritime space surrounding the island of Great Britain, from the most common profession of a nation of seafarers.

In general, from the 19th century to the present day, the problem of interconnection, interaction of language and culture is one of the central ones in linguistics. The first attempts to solve this problem can be found in the works of W. Humboldt, the main provisions of the concept of which can be reduced to the following:

1) material and spiritual culture are embodied in the language;

2) every culture is national, its national character is expressed in the language through a special vision of the world; the language has an internal form specific to each people;

3) the internal form of the language is an expression of the "folk spirit", its culture;

4) language is a mediating link between a person and the world around him. The concept of W.Humboldt received a peculiar interpretation in the works of A.A. Potebnya, S.Bally, J.Vandries, I.A.Baudouin de Courtenay, R.O.Yakobson and other researchers.

The idea that language and reality are structurally similar was also expressed by L. Elmslev, who noted that "the structure of language can be equated with the structure of reality or taken as a more or less deformed reflection of it." In his opinion, language and culture are interconnected:

1) in communication processes;

2) in ontogenesis (the formation of human language abilities);

3) in phylogeny (the formation of a generic social person).

According to A.F. Losev, these two entities differ as follows:

1) in language as a phenomenon, the focus on the mass addressee prevails, while in culture elitism is valued;

2) although culture is a sign system (like a language), it is not capable of self-organizing.

Here we also want to take a closer look at the well-known Sapir-Whorf conjecture. This hypothesis is based on the belief that people see the world differently - through the prism of their native language. For its supporters, a person sees the world as he speaks, so people who speak different languages ​​see the world differently. The more complex and diverse the set of concepts for one phenomenon, the more significant and weighty it is in a given culture. And the less significant the phenomenon, the coarser the linguistic differentiation. Thus, the following main provisions are distinguished in the Sapir-Whorf hypothesis:

1) Language determines the way of thinking of the people speaking it.

2) The way of cognition of the real world depends on the languages ​​in which the cognizing subjects think. “We dissect nature in the direction suggested by our language. We single out certain categories and types in the world of phenomena not at all because they are self-evident, on the contrary, the world is presented to us as a kaleidoscopic stream of impressions that must be organized by our consciousness, which means basically - the language system stored in our consciousness . We dismember the world, organize it into concepts, and distribute meanings in one way and not another, largely because we are parties to an agreement that prescribes such a systematization. This agreement is valid for a certain language community and is fixed in the system of models of our language.

This hypothesis was supported and further developed in the works of I.L. Weisgerber, in his concept of language as an “intermediate world” standing between objective reality and consciousness.

The opponents of this hypothesis have proved that, although differences in the perception of the world undoubtedly exist, they are not so significant, otherwise people simply would not be able to communicate with each other. Among the studies in this area, a special place belongs to the works of the Russian scientist A.A. Leontiev.

Thus, thinking stands between the real world and language, the word does not reflect the object or phenomenon of the surrounding world itself, but how a person sees it, through the prism of the picture of the world that exists in his mind and which is determined by his culture. After all, the consciousness of each person is formed both under the influence of his individual experience, and as a result of enculturation, in the course of which he masters the experience of previous generations. The world around a person can be represented in three forms:

1) the real world;

2) cultural (conceptual) picture of the world;

3) linguistic picture of the world.

Real world is an objective reality that exists independently of a person, the world that surrounds him.

Cultural (conceptual) picture of the world-- a reflection of the real world through the prism of concepts formed in the process of human cognition of the world on the basis of both collective and individual experience. This picture is specific to each culture, arising in certain natural and social conditions that distinguish it from other cultures.

Language picture of the world reflects reality through the cultural picture of the world. Language subjugates, organizes the perception of the world by its speakers. This picture of the world is closely connected with the cultural picture of the world, is in continuous interaction with it and goes back to the real world that surrounds a person.

As we can see, the pictures of the world created and reflected by national languages ​​differ significantly. On the one hand, this is connected with the real conditions of life of the ethnic group, on the other hand, with the peculiarities of the national character. In the first case, this is the culture described by the language, in the second, the culture in the language. Such concepts as "mentality", "linguistic personality", "linguistic mentality" are closely connected with the concept of "picture of the world". In modern scientific literature mentality is defined as the presence of common mental tools among people belonging to the same culture. This gives them the opportunity to perceive and realize their natural and social environment and themselves in their own way. According to V.A. Maslova, “mentality is a category that reflects the internal organization and differentiation of mentality, mentality, the nature of the soul of the people; mentality is the psycho-linguo-intelligence of multi-scale linguo-cultural communities” . An important channel for the translation of the mentality is the language of society, since the structures of the language are not indifferent to the content of the information transmitted on it.

In a word, language serves as a means of storing cultural and historical information. Collection and informativeness are those essential properties of a linguistic sign that underlie its most important function, along with the communicative one: the cumulative function. Language in this function acts as a link between generations, serves as a "repository" and a means of transferring non-linguistic collective experience. The cumulative function is inherent in all linguistic units, but it is most clearly manifested in the field of vocabulary. According to this point of view, the semantic structure of the nominative units of the language contains extralinguistic content, which directly and directly reflects the national culture served by the language. This part of the meaning of the word is called national cultural component, and the nominative language units containing such a component are usually called vocabulary with the national-cultural component of the sementics.

An example of how cultural information is stored in a language is the terms of university management. Both the Russian and English names of the higher positions of the university leadership - rector, dean - store information that in many European countries education as a social institution originated in monasteries and was originally purely church. Then education was divided into spiritual and secular, and the latter spread much more widely than the former. There was almost no church education in Soviet Russia, so now neither teachers, nor students, nor their parents remember that many centuries ago education belonged exclusively to the clergy. In England, this is reminiscent of architecture. The oldest universities are still located in their old monastic buildings of various centuries, with their cells for monks and galleries (cloisters) for walks, meditations and prayers. And even later, "red brick" university buildings were often built with elements of monastic architecture. However, in English, and especially in Russian, there is a cultural layer that reveals the historical roots of university education:

Dean - through him. Dekan from lat. decanus, original "rector of the cathedral chapter", as well as "senior over ten monks" (1483).

Dean - 1) a priest of high rank in the Christian church who is in charge of several priests or churches; 2) someone in a university who is responsible for a particular area of ​​work.

Dean - 1. Head, head or commander of a department of ten people. 2. Head of ten monks in the monastery. 3. Head of the chapter meeting in a university or cathedral church. Wed - English. 1. A presbyter invested with authority or superiority (subordinate to a bishop - in the Church of England his vicar - or archdeacon) over a part of the bishopric. 2. An official or officials at Oxford or Cambridge colleges appointed to watch over the conduct of juniors. 3. President (head) of a faculty or study department at a university; in the USA, an archivist or faculty secretary. 4. President, chief, or senior of any institution.

According to domestic and foreign researchers, the connection between language and culture is most clearly manifested precisely at the lexico-semantic level, that is, in the meaning of words. Usually in the meaning of the word allocate at least two aWithpecta:

1) Denotative(subject-logical, cognitive, descriptive-oriented, informational), constituting the semantic center of the word;

2) connotative(pragmatic), constituting the modal frame of consciousness.

Such a division is to some extent explained by the specifics of human consciousness: “logical, rational is complemented by emotions, sensory experience”.

As mentioned earlier, to a greater extent the lexical system of any language is determined by the categories of the material world, social factors. Words- these are not just the names of objects or phenomena, but a piece of reality, passed through the prism of the cultural picture of the world and therefore acquiring specific features inherent only to this people. The word can tell both about the time and about the environment in which it exists. The existence of certain lexical units is explained, as it were, by practical needs. For example, for North Americans, snow is just a weather phenomenon, snow (snow) and slush (slush). At the same time, there are more than twenty words in the Eskimo language that describe snow in different states - the most important part of nature, on which most elements of their culture are based. In Russian there is a blizzard, and a blizzard, and a snowstorm, and a snow storm, and a blizzard, and a blowing snow, and all this is associated with snow and winter, and in English this diversity is expressed by the word snowstorm, which is quite enough to describe all the problems with snow in the English speaking world. Arabs use numerous names for different breeds of horses, representatives of the black tribes of Liberia distinguish various varieties of rice, each of which has its own name, there are also many names for a certain type of nuts in the Hindi language. The traditions of color designation are not the same for different peoples. An African from the Shona tribe distinguishes only three colors. The same number of color names exist in the Navajo language, while there are two words for black: darkness black and charcoal black. And, finally, where a Russian person sees two colors: blue and light blue, an American sees one color - blue.

The symbolic meaning of the names of flowers in various languages ​​is also peculiar. So, for example, gray color is associated in Russian with mediocrity, everyday life. We say "gray everyday life" or "such dullness", characterizing limited people. In England, gray is the color of nobility, elegance, that is, it has completely different connotations. In addition, white color in different cultures is traditionally perceived as a symbol of hope, kindness, purity, love. In Georgian culture, white is a symbol of kindness, mercy, and love. In Kyrgyz it is the color of fragility, insecurity, the color of goodness and hope, tenderness and love, spring flowering. In the countries of the East, on the contrary, white is perceived as a symbol of death, mourning, and so on. Colors represent a certain physical phenomenon of the real world. The sociocultural conditionality of the phrase white man is manifested in its specific semantics, white man is not just “a person with white skin, a representative of the white race”. The English language is generally characterized by the traditional correlation of black with something bad, and white with something good, and under the influence of American English, it received additional actualization in British. Therefore, compound nominative groups with the adjective black have negative connotations, and the adjective white, as a rule, is part of nominative groups that have positive shades of meaning. Indeed, blackguard (scoundrel, mean), blackleg (swindler, swindler), black bag (illegal (about FBI actions related to unauthorized entry into a home)), black bottle (poison), black death (“black death”, plague) , black knight (a company that is trying to buy another company against its will), black money (dirty money, shadow capital), black spot (unpleasant place, time, situation, etc.; section of the road of increased danger), black-hearted (bad, evil), black magic (black magic) - in all these cases, black is associated with evil; besides, it is the color of mourning, the color of death; black dress (black dress), black cap (in the English court, a black cap worn by a judge when pronouncing a death sentence). On the contrary, white is the color of the world (white dove is a white dove, a symbol of peace), white wedding (a wedding ceremony, all the attributes of which emphasize the purity of the bride), white-handed (an honest person). Even when white is combined with a noun that clearly denotes something bad, white softens, ennobles the negative meaning of the latter: white lie is a white lie, a morally justified lie (cf. Russian: black envy - white envy), white magic - (white) magic, which is used with good intentions.

In addition, in different cultures, even the same physical thing can correspond to completely different semantic descriptions, depending on which civilization this thing is considered within. Therefore, we consider A.A. Leontiev’s statement about the existence of "national meanings" - linguistic phenomena, when two words in two different languages, denoting the same object in the culture of two peoples and being translation equivalents, are associated with non-identical contents. . A good example is the understanding of such a word as "dog".

Dog 1 / draft animal / Eskimo

2 / sacred animal / among the Persians

3 / despised as a pariah / in the Hindu language

In some languages, the emergence of a number of words denoting certain concepts was dictated by some social reasons. For example, in the last century in Victorian England it was forbidden to pronounce words such as "breast", "leg", even when talking about chicken, so the phrases "white meat" and "black meat" appeared, instead of "to go to bed" was used " to retire to bed".

A certain national connotation is also acquired in the language by proper names. Their specific content is determined by the persons bearing these names, however, they tend to perform not only nominal functions, but also denote some quality, property, characteristic personality traits in general. So, for example, in a book that addresses issues of sociology and child psychology / M.James D.Jonderword “Born to win” 1981 / the authors, pointing out how diverse character traits of an individual can be, give an example:

Miserable like the little match girl

Alike with women and fast with guns like James Bond

Not knowing that a little girl selling matches on the street (an image that has developed in English literature of the 19th century) personifies hardship and suffering, and with James Bond, super agent 007, the hero of Fleming's novel, the idea of ​​​​Superman, a favorite of women, is associated - it is difficult to understand the full meaning that the authors tried to put into these lines. Here we are dealing with precedent names- individual names associated with well-known texts (Oblomov, Taras Bulba, Ivanhoe, Uncle Tom, Rip van Winkle), with situations that are known to most representatives of this nation (Ivan Susanin, grandfather Talash, King Alfred the Great, King Arthur, Lancelot, Guinevere, Tristram). A precedent name can be fully understood only by a representative of a given nation, since he knows with what situation or with what text it is associated. Among the precedent phenomena, precedent texts, precedent statements and precedent situations are also distinguished. All of the above varieties of precedent phenomena are characterized, first of all, by wide popularity among a certain circle of people and cultural significance. The fund of precedent phenomena is open and constantly replenished. Thus, recently the status of precedents is acquired not only by texts of a textbook nature, but also by those whose source is mass culture. It should be borne in mind that precedent phenomena can be used in contexts that are unusual for them, as a result, their original meaning may change.

Along with this, phraseological units are the most popular material illustrating the peculiarities of the worldview of native speakers. The problem of phraseology turned towards the person and his place in culture. Phraseology has been retained in the language for centuries, representing the culture of the native people. According to V.N.Telia, "the phraseological composition of the language is a mirror in which the linguocultural community identifies its national self-consciousness" . By exploring phraseological units, one can trace the entire history of the development of human society - from the origin of traditions and customs to the achievements of science and technology, as well as compare the originality of the evolution of two (or more) individual communities.

Compare, for example, the following Russian and English sayings:

Christmas comes but once a year - not everything is a carnival for a cat.

To have one's cake and eat it - both the wolves are full and the sheep are safe.

A cat may look at a king - not the gods burn the pots.

A cat in gloves catches no mice - you can't even pull fish out of the pond without difficulty.

Before one can say Jack Robinson - not have time to blink an eye.

Curiosity killed a cat - curious Varvara's nose was torn off at the market.

That be born with a silver spoon in one "s mouth - be born in a shirt.

Fish and company stink in three days - and the best song gets boring.

Then carry coals to Newcastle - go to Tula with your samovar.

What is done by night appears by day - you can't hide an awl in a bag.

If you dance, you must pay the fiddler - love to ride, love to carry sleds.

The English language has a large number of phraseological units of literary origin, many of which are widely used in everyday colloquial speech. Any Englishman from childhood knows such phraseological phrases from the books of L. Carroll "Alice in Wonderland", "Alice Through the Looking-Glass", such as:

To smile like a Cheshire cat - smile from ear to ear

Mad as a hatter - go crazy, go crazy.

Undoubtedly, it is rather difficult to determine to what extent all figurativeness, the national coloring of a given phraseological phrase is preserved when translated into another language.

The foregoing allows us to conclude that some layers of vocabulary are more obviously determined by social factors, while others are less obvious. If the national-cultural content is the core of phraseological units, then in proper names it is a kind of connotation.

Phraseology is passed down from generation to generation practically unchanged, which cannot be said about any other layer of the language. Phraseologism - microtext, microhistory, micromyth - is a "culture code": often it encodes a whole plot, a situation of communication. The phraseological unit reveals in its semantic and syntactic structure the specific and unique properties of a particular language. The description of the properties of phraseological units-idioms as the “language of culture” confirms the idea expressed in the Sapir-Whorf hypothesis that the language, at least its phraseological composition, “imposes” a cultural-national worldview on its speakers.

At the same time, linguists E.N. Vereshchagin and V.G. Kostomarov, developing both general theoretical and methodological aspects of the problem of "language and culture", classified words that have a cultural component into 3 main groups :

1. non-equivalent

2. connotative

3. background

Non-equivalent- words that serve to express concepts that are absent in another culture, and do not have direct equivalents outside the language to which they belong.

connotative- words that not only indicate the subject, but also carry the designation of its distinctive properties.

A necessary condition for a successful dialogue between speakers of the same language, and, moreover, speakers of different languages, is the mutual knowledge by the communicants of the realities associated with the global theme of communication. This knowledge, present in the minds of communicants, is usually called background knowledge; that is fnew vocabulary- these are words or expressions that have additional content and accompanying semantic or stylistic shades that are superimposed on its main meaning, known to speakers and listeners belonging to a given language culture.

Summing up this chapter, and having studied the problems of the relationship between language, culture and society, we came to the following conclusions: culture is a set of material and spiritual values ​​accumulated and accumulated by a certain community of people, and those values ​​of one national community that are completely absent from another or significantly differ from them, constitute a national socio-cultural fund, one way or another reflected in the language, therefore, language and culture are in a complex relationship of mutual influence and interdependence. Every natural language reflects a certain way of perceiving and organizing (or conceptualizing) the world. The meanings expressed in it add up to a certain unified system of views, a kind of collective philosophy, which in most cases is considered mandatory for all native speakers. The way of conceptualizing reality peculiar to a given language is partly universal, partly nationally specific, so that speakers of different languages ​​can see the world a little differently, through the prism of their languages.

Thus, the meanings of the language can be reduced to the following figurative statements:

A mirror of culture, which reflects not only the real world surrounding a person, but also the mentality of the people, their national character, traditions, customs, morality, the system of norms and values, the picture of the world;

A pantry, a treasury of culture, since all the knowledge, skills, material and spiritual values ​​accumulated by one or another people are stored in the language system: in folklore, books, in oral and written speech;

The bearer of culture, since it is with the help of language that it is transmitted from generation to generation. A person in the process of inculturation, mastering his native language, along with it learns the generalized experience of previous generations;

An instrument of culture that forms the personality of a person who, through language, perceives the mentality, traditions and customs of his people, as well as a specific cultural image of the world.

In the next chapter, we will take a closer look at units that have a pronounced national-cultural semantics.

2 . BACKGROUND KNOWLEDGE AS A REFLECTION OF NATIONAL SPECANDFIKI OF LINGUO-CULTURAL COMMONITY

The study of the problem of the existence of a special component in the meaning of a word, which at least to some extent contained information about the socio-historical reality in which this or that language exists and functions, has been carried out by linguists for many years.

In domestic linguistics, the issue of background knowledge was first considered in detail in the book by E.M. Vereshchagin and V.G. Kostomarov "Language and Culture". In her background knowledge are defined as “knowledge common to the participants in the communicative act”. In addition, there are a number of other definitions of background knowledge. So, for example, in the Dictionary of Linguistic Terms, background knowledge is defined as knowledge of realities by the speaker and listener, which is the basis of linguistic communication. A more detailed definition is offered by A.A. Nikitina, describing background knowledge as “a set of knowledge of a cultural, material-historical and pragmatic nature that is assumed by a native speaker” . In an even broader interpretation of G.D. Tomakhin, background knowledge is “practically all the knowledge that communicants have at the time of speech” . In a word, this is the information common to communicants that ensures mutual understanding during communication. Let's give a simple example: everyone in the family knows that the son has left to take the exam, and they are worried about him. Returning home from the exam, he can just say one word: “Great!” - and everything will be very clear to everyone. Or, for example, passing by an old mansion, you can say to your companion: "Eighteenth century" - and it will become clear that we are talking about an architectural monument of the 18th century. Also, only preliminary knowledge of N. Nekrasov’s poem “There are women in Russian villages ...” helps to fully understand a number of phrases and their meaning of N.M. Korzhavin’s poems:

The century has passed. And again,

As in that immemorial year,

Stop a galloping horse

He will enter the burning hut.

She would like to live differently

Wear precious clothes

But the horses keep jumping and jumping,

And the huts are burning and burning.

And finally, let's compare the phrase "garage sale" and its translation into Russian: literally "garage sale". But this isn't a garage sale, it's a second hand sale at the lowest prices; which is usually held for charitable purposes - a phenomenon typical of the cultural life of America.

In subsequent philological works, the definition of background knowledge changed, but the essence remained the same - background knowledge is heterogeneous. They can be classified, first, with respect to the scale of the social structure (social education) to which they belong. Secondly, regarding their relevance for a particular social group in a particular period of time. So, V.Ya.Shabes gives the following classification of background knowledge:

1. social(those that are known to all participants in the speech act even before the start of the message);

2. individual(those that are known only to two participants in the dialogue before the start of their communication);

3. collective(known to members of a certain team, related by profession, social relations, etc.)

V.Ya.Shabes emphasizes the fact that background knowledge can move from one type to another. For example, the death of a particular woman is a fact of individual knowledge, while the death of Princess Diana was a national, even world event, and thus this particular fact entered social knowledge. Or: the everyday fact of the appearance of mice in the house, in the kitchen is an individual knowledge concerning the life of a separate family (or one person). But the appearance of mice in the kitchen in the castle of Queen Elizabeth of England has become a fact of social knowledge.

E.M. Vereshchagin and V.G. Kostomarov also distinguish three types of background knowledge:

1. universal;

2. regional;

3. country studies;

This classification, as the authors themselves note, is not entirely complete. It omits the social group knowledge inherent in certain social communities of people, doctors, teachers, drivers, etc. However, this omission is not significant, since the focus of their book is on the analysis of regional background knowledge, which is the main subject of research. Regional knowledge- this is "the information that all members of a certain ethnic or linguistic community have." Such knowledge is part of the national culture, the result of "the historical development of a given ethnic or state community in equal measure." They “form part of what sociologists call mass culture, that is, they represent information known to absolutely all members of the linguocultural community. Many writers are aware of the existence of geographic background knowledge, and this means that they are guided by them in their work not only intuitively, but also quite consciously. So, for example, the writer V. Soloukhin writes: “... there are concepts, phenomena and problems that are obligatory for every Russian person. You can study starfish, river mollusks, Ural minerals, the properties of rare metals, you can be an engineer, chemist, combine operator, football player, writer, ... but if you are a Russian person, you must know what Pushkin is, what is " A word about Igor's regiment, what is Dostoevsky, what is Field Kulikovo, Pokrov-on-Nerl, the Tretyakov Gallery, the Rublevskaya Trinity, the Mother of God of Vladimir.

Background knowledge as an element of culture, subject to its general pattern, is divided into topical background knowledge and background knowledge coolbtour heritage.

Actual background knowledge, reflecting various aspects of modern society, is observed, in particular, in the following cases:

One of the highlights of the holiday will be the summit of heads of state EUROunion and Russia;

The country has come era of privatization;

The market is crowded petrodollars;

Perestroika; consensus; Belovezhskaya agreement;

supermarket; small business; Show Business; i-phone; internet; PR; George Bush; Gwen Stephanie, Linking Park, etc.

From actual background knowledge of this type, it is necessary to distinguish actualized, reproduced, revived background knowledge that belongs to different time periods, but is transferred to the present and thus updated. Such revived background knowledge lies in linguistic expressions: the Northern Capital, St. Petersburg, St. Andrew's Flag, Sparrow Hills, Trafalgar square, Westminster Abbey, Capitol, White House, Liberty Statue, Palm Beach, etc.

As for the background knowledge of cultural heritage, they are rather “unstable”, since what was known to everyone yesterday often ceases to be relevant today. Here V.N. Visheratina proposes to draw an analogy with the development of the language: the language as a set of means of expression is constantly changing in the field of lexical composition, therefore the synchronous sections of the Russian literary language, reflected in the descriptions made every fifty years, differ from each other. The same thing, according to the linguist, can be observed in current culture: if we compare the totality of background knowledge characteristic of an educated Russian person in the middle of the 19th century with the regional knowledge of the beginning of the 20th century and our time, then all three synchronous slices will reveal considerable differences from each other. friend. V.N. Visheratina notes that especially great changes, both in the language and in the actual mass culture, take place during periods of great social transformations. I.S.Kon, who studied the issue of the relationship between current culture and cultural heritage, writes: “Modern youth knows immeasurably more about the physical structure of the world than graduates of the old “classical” gymnasium, but they do not know ancient languages, many biblical and mythological associations and images remain dead to her, incomprehensible. This interferes with the perception not only of ancient art, but even the understanding of art and literature of the 19th century. A similar phenomenon can be illustrated by the example of an excerpt from a poem by A.S. Pushkin: “The Kastalsky key with a wave of inspiration / In the steppe of a worldly exile waters”. Today, even to a quite intelligent person, if he is not a classical philologist by education, this image of the Castal Key may most likely seem obscure, and in order to understand it, one will have to turn to a mythological dictionary. Researchers argue that this state of affairs is absolutely normal, since the volume of actual culture has always changed, new knowledge, concepts and images have always replaced some part of the old ones, making them the property of museums and scholars. Now this process is going much faster than before.

Among the regional background knowledge, that part of them is also distinguished, which has the property of universal (for a given ethnic group or nationality) prevalence and is called weighted backgroundOyour knowledge. It is the weighted regional background knowledge that is of particular importance in the process of teaching foreign languages, as it is the source of selection and the necessary minimization of regional regional material for the purposes of teaching. Finally, scientists distinguish macro background, as a set of regional background knowledge of a given language community, and mini background- "the amount of background knowledge that the teacher models in the classroom for the reception of a particular work of art."

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