Masharipov jahongir axmedovich conceptual analysis of the components of metaphor with the elements of mentality in english and uzbek

Friendship
To turn to friendship, we can ask why in addition to the view of friendship in 
the Victorian period, as almost love-like, there emerged a very different, less 
intense form of friendship called "friendliness" in American culture? Again, the 
causes are numerous and we can't go into all of them. One of them, however, is 
that there were demands for a "new emotionology" from outside the "private 
sphere," especially the world of business and large corporations. Again, Stearns 
explains:
American language continued to reflect incorporation of a pleasant but 
nonintense emotionality. "Niceness" became a watchword for sales clerks and 
others in casual contact. "Have a nice day" struck many foreigners—even 
neighboring Canadians—as a remarkably insincere phrase. At the same time 
though, they noted that Americans did seem "nice," an attribute that includes 

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unusual discomfort with emotional outbursts on the part of those raised in different 
cultures where displays of temper might be more readily accepted. In American 
culture, "nice" did have a meaning—it connoted a genuine effort to be agreeably 
disposed but not deeply emotionally involved while expecting pleasant 
predictability from others. (1994, pp. 292-293)
Furthermore, the new emotionology considerably "reduced tolerance to other 
people's intensity." Although friendship for many Americans is an opportunity to 
talk out their problems, "intense emotion was also a sign of immaturity, and it 
could be shunned on that basis." (1994, p. 245)
Love
Finally, why did the conception of love change? But even before that 
happened, why was romantic love so intense in the Victorian period to begin with?
According to Stearns: "Hypertrophied maternal love increased the need for 
strong adult passion to aid products of emotionally intense upbringing in freeing 
themselves from maternal ties"(p.66). In addition, "in intense, spiritualized 
passion, couples hoped to find some of the same balm to the soul that religion had 
once, as they dimly perceived, provided.... more concluded that true love was itself 
a religious experience" (p. 69). Now, in the wake of increasingly loosening family 
ties and the ever-weakening importance of religion, the intensity of romantic love 
also declined. Romantic love ceased to be regarded "as the spiritual merger of two 
souls into one" (p. 172). Rationality was emphasized in all walks of life, possibly 
due to the influence of business and the rational organization of large corporations. 
By 1936, marriage manuals stressed the idea of "rational, cooperative 
arrangements between men and women. Soaring ideals and spirituality were 
largely absent. .. . Companionship, not emotional intensity, was the goal" (pp. 175-
176). And after the 1960s, relationships were regarded as "exchange arrangements 
in which sensible partners would make sure that no great self-sacrifice was
involved" (p. 180).
According to Stearns, the overall result was that "[t]wentieth-century culture 
. . . called for management across the board; no emotion should gain control over 

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one's thought processes" (p. 184). The rational culture of the computer was in 
place, together with the new and highly valued emotional attitude of staying 
"cool."