XIII Международная студенческая научная конференция Студенческий научный форум - 2021

Cognitive anthropology is based on the idea of culture as a system of symbols, a specifically human way of knowing, organizing and mentally structuring the world. Language, according to proponents of cognitive anthropology, contains all the cognitive categories that underlie human thinking and make up the essence of culture. These categories are not inherent in a person immanently, they are formed in the process of introducing a person to culture. In the 1960s, culturology was formed in our country as an independent science of culture. It appeared at the intersection of philosophy, history, anthropology, sociology, psychology, ethnology, ethnography, linguistics, art history, semiotics, computer science, synthesizing the data of these sciences from a single point of view.

The task of cultural studies, philosophy and theory of culture, we think, are to comprehend the culture in its real integrity and completeness of various forms of existence, in its structure, functioning and development, as well as to answer the questions, what is the vitality of a culture, which contains universal values each culture, is the national specifics of cultures of different peoples, as "behaving" culture of personality in interaction with cultures of other individuals, etc.

The problem of correlation and interrelation of language, culture, and ethnos is an interdisciplinary problem that can be solved only by the efforts of several sciences - from philosophy and sociology to ethnolinguistics and linguoculturology.

In linguistics of the late XX century, it became possible to accept the following postulate, which follows from the achievements of scientists - both Russian and foreign: language is not only connected with culture: it grows out of it and expresses it. Language is both an instrument of creation, development, and storage (in the form of texts) of culture, and a part of it, because with the help of language, real, objectively existing works of material and spiritual culture are created. On the basis of this idea, at the turn of the millennium, a new science appears - linguoculturology, which can be considered an independent direction of linguistics, which took shape in the 90s of the XX century. The term "linguoculturology" appeared in the last decade in connection with the works of the phraseological school headed by V. N. Telia, the works of Yu. S.Stepanov, A.D. Arutyunova, V. V. Vorobyov, V. Shaklein, V. A. Maslova and other researchers. If cultural studies examines the self-consciousness of a person in relation to nature, society, history, art and other spheres of his social and cultural existence, and linguistics considers the worldview that is displayed and fixed in language in the form of mental models of the linguistic picture of the world, then linguoculturology has as its subject both language and culture, which are in dialogue, interaction.

Linguoculturology is a branch of linguistics that emerged at the intersection of linguistics and cultural studies and examines the manifestations of the culture of the people, which are reflected and fixed in the language. Linguoculturology is not a temporary union of linguistics and cultural studies, but an interdisciplinary branch of science that is independent in its goals, tasks, methods and object of research.

The primary tasks of linguoculturology are to clarify its methodological prerequisites, develop its terminological apparatus, and create a metalanguage of linguoculturological analysis.

The object of linguoculturology is the study of the interaction of language, which is a translator of cultural information, culture with its attitudes and preferences, and the person who creates this culture using language. The object is located at the" junction " of several fundamental sciences-linguistics and cultural studies, ethnography and psycholinguistics.

Against the background of the object of research, it is possible to distinguish several of its subjects, each of which also consists of separate linguistic and cultural units. First of all these are the following: 1) subject linguistica and area studies - non-equivalent lexicon and lacunas and as linguistics is part of linguistics, they become also its subject; 2) mythologized language units: archetypes and myths, ceremonies and beliefs, rituals and customs enshrined in language; 3) paremiological Fund of language; 4) phraseological Fund of language; 5) standards, stereotypes, symbols; 6) metaphors and images of language; 7) stylistic structure of languages; 7) speech behavior; 9) the field of speech etiquette. These entities do not appear to us as a homogeneous system, rather they are a heterogeneous aggregate, but they are the most "culturally significant", and therefore are subject to research in the first place.

The essence and interrelation of the concepts "cultural concept", "cultural space", "cultural code", "language personality", " language picture of the world»

Considering the conceptual apparatus of linguoculturology, we can analyze the problem of the relationship between language and culture in their dynamics. Recently, the term cultural concept has been increasingly used in linguoculturology. Considering its specifics, it is necessary to rely on the following provisions of the theory of the relationship between language and culture.

Cultural concept is a point of intersection between the world of culture and the world of individual meanings, is "a clot of culture in human consciousness and that by which man himself is included in the culture", with other positions the concept is the concept of and compressed the history of the concept (for Stepanov).

Thus, the model of structuring the semantic system of language is not a network of typical propositions, but a spatial "crystal lattice" formed by the national-linguistic combinatorics of the basic concepts of culture. This is the specificity of the linguistic interpretation of the world picture and its transformation into a proper linguistic picture of the world. Therefore, the concepts of culture are called the basic units of the worldview conditioned by culture, which have significance both for an individual linguistic personality and for the linguistic and cultural community as a whole. The key concepts of culture include such abstract names as conscience, fate, will, share, sin, law, freedom, intelligence, homeland, etc.Since cultural concepts are names of abstract concepts, therefore, cultural information is attached to the signification, i.e. the conceptual core.

National cultural space is an informational and emotional ("ethnic") field, a virtual and at the same time real space in which a person exists and functions and which becomes "tangible" when confronted with the phenomena of another culture. It acts as a form of cultural existence in the human mind. Therefore, cultural space is a form of existence of culture in the minds of its representatives. Cultural space is correlated with cognitive space (individual and collective), because it is formed by the totality of all individual and collective spaces of all representatives of this cultural and national community.

The code of culture is understood as a "grid" that culture "throws" on the world around it, divides, structures and evaluates it. The codes of culture correspond to the oldest archetypal representations of man. The codes of culture as a phenomenon are universal in nature.

The linguistic personality is a social phenomenon, but it also has an individual aspect. The individual in the linguistic personality is formed through the internal relation to the language, through the formation of personal linguistic meanings; but it should not be forgotten that the linguistic personality influences the formation of linguistic traditions. Each language personality is formed on the basis of the appropriation by a particular person of all the linguistic wealth created by their predecessors. The language of a particular person consists to a greater extent of a common language and to a lesser extent of individual linguistic features. Language personality and concept are the basic categories of linguoculturology that reflect the mentality and mentality of a generalized native speaker of a natural language and provide this scientific discipline with a research tool for recreating the prototypical image of a "human speaker".

The language picture of the world is a set of ideas about the world, a certain way of perception and structure of the world, conceptualization of reality, which has historically developed in the everyday consciousness of a given language collective and is reflected in the language. The language picture of the world forms the type of attitude of a person to the world (nature, animals, himself as an element of the world). It sets the norms of human behavior in the world, determines his attitude to the world.

Conclusion

The subject of linguistic culturology is language as a realization of the creative principle of the human spirit, as a reflection of the cultural values of an ethnic community, and the central problem is the problem of studying the linguistic picture of the world, specific to each language group. According to V. V. Vorobyov, the deepening of semantics to "subject syntagmatics" provides the ability to analyze the verbalized object of culture as a unity of linguistic and extra-linguistic essence. Consequently, linguoculturology is aimed at analyzing the extra-linguistic content of culture, and at linguodidactic description of the relationship between language and culture, with an emphasis on the latter.

References

Alefirenko N. F. Linguoculturology. Value-semantic space of language / N. F. Alefirenko. - M.: Flinta, 2010. - 224 p.

Vorobyov V. V. Linguoculturology: theory and methods. - Moscow: RUDN, 1997. - 331 p.

3. Krasnykh V. V. Ethnopsycholinguistics and linguoculturology / V. V. Krasnykh. - M.: Gnosis, 2002-284 p.

4. Maslova V. A. Linguoculturology: Textbook for students. higher. study. institutions / V. A. Maslova. - M.: Publishing center "Academy", 2001. - 208 p.

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