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syntactic transformation, when the non-verb assumes the function of the verbal
predicate, is opposed to the morphological transformation, when the verb is formed on
the basis of other parts of speech with corresponding morphological changes.
Verbalization of consciousness is the process of transforming the unconscious
component of the psyche, as well as the emotional, unformed content of consciousness,
into verbal and logical forms. With regard to man, we can say that modern psychology
relies on such concepts as verbalized and non-verbalized mental phenomena when it
comes to communication or the representation of abstract knowledge. In special
psychological terminology, the verbalization of consciousness means, first of all, the
exact verbal description by the psychotherapist of that emotional experience of the
patient, which he was able to grasp empathically.
According to I.V. Karasik, “linguoculturology” is a complex field of scientific
knowledge about the relationship and mutual influence of language and culture”
[Karasik 2002: 103]. It seems very important that language is not an object of study for
this science, but a "mirror", "piggy bank", carrier" and "tool" of culture, and it is
interested in what elements of culture and how "are reflected, stored, transmitted and
formed with language” [Gorodetskaya 2007: 14].
An important role in the development of the science of language at the end of
the 20th century was played by a new scientific discipline, which took shape “at the
intersection of linguistics and cultural studies, and explores the manifestations of the
culture of the people, which were reflected and fixed in the language” -
linguoculturology [Maslova 2010: 9].
Each cognitive discipline has its own object of study, however, it is language
that can provide the most objective analysis of certain knowledge structures that
accumulate in a person’s cognition. The totality of concepts makes it possible to judge
the mental model of reality reflected in the language and in the linguistic consciousness
of native speakers, which makes the problem of understanding language units as
knowledge representation structures relevant. The concepts "Fire" and "Water" are a
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binary opposition, represented both at the linguistic and conscious levels. By binary
opposition, we mean such associations of concepts that are built on the antonymy of
the most general and particular meaningful features and means of their expression (with
the obligatory presence of a common semantic component). In accordance with the
dialectical law of the unity and struggle of opposites, the binary opposition implies not
only the contrasting opposition of its extreme members, but also their mediation and
complementarity [Bochina 2003: 16]. Interpretive fields of both concepts, modeled on
the basis of mythology, phraseology and proverbs, are quite voluminous in their
content. The concepts "Fire" and "Water", denoting natural elements, demonstrate both
similarities in and differences. The individual signs of the concept "Fire" are "kind,
heritage", as well as "rebirth", "purposefulness", "gift", "sin", noted in English. The
content of the concept "Water" includes the general signs of "low value", "abundance",
"emptiness, lack of content", "the line between one's own and another's worlds", as
well as "original weakness", "something genuine, of the highest quality" in English.
The modeling of interpretative fields contributed to the reflection of the binary relations
of concepts, which are characterized in the language by the following features: strength
- weakness, burning - extinguishing, male - female, heat - cold, dryness - moisture,
localization - fluidity, light - heavy, top - bottom, swiftness - slowness, surprise -
predestination, value - low value, feeling - reason, life - death. The identified
conceptual features are largely the same in the languages under consideration, which
may indicate the general nature of the concepts. At the same time, the linguistic and
cultural specificity of the content of concepts is also revealed, illustrating the
originality of the English phraseological pictures of the world. So, for example, the
most important component of the concept "Water / water element" in the English
concern to the ship and life on the ship. In phraseology and paremiology, there is a
rather active position, optimism of the British, their calm perception of many crisis
situations associated with the elements of fire and water, and a disposition to overcome
any difficulties. In English, there is an attitude to fire (to a flame, a candle, the sun) as
an accessory of a religious rite. Water in the form of a reservoir is the vicissitudes of
fate; coldness, indifference, indifference are associated with ice and snow; fog is
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uncertainty, wandering in doubt, difficulties; a cloud is a messenger of trouble. In
general, it is important to note that in situations of representation of the concept
"Water" one can meet both positive and negative connotations. As for the concept of
"Fire", it always contains a potential danger, and therefore is perceived more
negatively.
The nuclear structures of the binary concepts "Fire" and "Water", including
etymological and semantic structures, do not reveal opposite conceptual layers, their
opposition is expressed mainly in the minds of people (on the basis of peripheral
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