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EXCURSUS: (1) A detailed analysis of a particular point or argument--epecially when added as an appendix at the back of a book. (2) A scholarly digression or an additional discussion.

EXEGESIS: (1) In Roman times, the term exegesis applied to professional government interpretation of omens, dreams, and sacred laws, as Cuddon notes (315). (2) In post-Roman times, more commonly exegesis is scholarly or theological interpretation of the Bible. See discussion under fourfold interpretation.



EXEGETICAL CRITICISM: Another term for Robertsonian criticism of medieval literature. See discussion under fourfold interpretation.

EXEMPLUM (plural: exempla): The term exemplum can be used in two general ways.



(1) In medieval literature, an exemplum is a short narrative or reference that serves to teach by way of example--especially a short story embedded in a longer sermon. An exemplum teaches by providing an exemplar, a model of behavior that the reader should imitate, or by providing an example of bad behavior that the reader should avoid. In medieval argumentation, a writer might use biblical stories and historical allusions as exempla. Often an entire medieval argument might consist of two individuals asserting exempla to prove their arguments, and the one who comes up with the most exempla is the default winner. We see samples of this type of debate in "The Wife of Bath's Prologue," in which Jankin provides long lists of wicked women to put the Wife in her place, and in "The Nun's Priest's Tale," in which Chauntecleer proves that dreams have significance by asserting a long list of cases in which oneiromantic visions predicted the future.

(2) In classical rhetoric, an exemplum is simply any example that serves to prove a point whether the example is couched in story-form or not. In this sense, exempla work in a variety of persuasive ways in addition to providing a model of behavior. They can, like medieval exempla, provide a model for a reader to imitate, they can demonstrate the reality of a problem, they can serve a pedagogical function by providing illustrative examples or they can demonstrate subtle differences in categorization, and so on, and so on.

EXILLITERATUR (Ger. "Exile-literature"): German literature written by authors who fled Nazi Germany during World War II. Authors who are part of the Exilliteratur movement include Bertolt Brecht and Thomas Mann

EXISTENTIALISM: A twentieth-century philosophy arguing that ethical human beings are in a sense cursed with absolute free will in a purposeless universe. Therefore, individuals must fashion their own sense of meaning in life instead of relying thoughtlessly on religious, political, and social conventions. These merely provide a façade of meaning according to existential philosophy. Those who rely on such conventions without thinking through them deny their own ethical responsibilities. The basic principles of existentialism are (1) a concern with man's essential being and nature, (2) an idea that existential "angst" or "anguish" is the common lot of all thinking humans who see the essential meaninglessness of transitory human life, (3) the belief that thought and logic are insufficient to cope with existence, and (4) the conviction that a true sense of morality can only come from honestly facing the dilemma of existential freedom and participating in life actively and positively. The ethical idea is that, if the universe is essentially meaningless, and human existence does not matter in the long run, then the only thing that can provide a moral backdrop is humanity itself, and neglecting to build an encourage such morality is neglecting our duty to ourselves and to each other.

The major existential philosophers include the Danish theologian Kierkegaard, Martin Heidegger, and Hans Georg Gadamer. The major existential literary figures include Jean-Paul Sartre, Albert Camus, Simone de Beauvoir, Samuel Beckett, and Franz Kafka. While the movement is largely atheistic, a profound branch of Christian existentialism has emerged in writers such as Jacques Maritain, Paul Tillich, and Gabriel Marcel.

EXIT / EXUENT: Common Latin stage directions found in the margins of Shakespearean plays. Exit is the singular for "He [or she] goes out." Exuent is the plural form for multiple individuals. Often the phrase is accompanied with explanatory remarks, such as Exuent omnes ("Everybody goes out"), or Exit solus ("He alone goes out").

EXODOS (Greek "leaving," cf. Latin exodus): The last piece of a Greek tragedy, an episode occurring after the last choral ode and ended by the ceremonial exit of all the actors.

EXORDIUM: In classical rhetoric, this is the introductory part of a speech.

EXPLOSIVE (also called a plosive or a stop): In linguistics, a sound made by completely blocking and then quickly unblocking the flow of air.

EXPOSITION: The use of authorial discussion to explain or summarize background material rather than revealing this information through gradual narrative detail. Often, this technique is considered unartful, especially when creative writers contrast showing (revelation through details) and telling (exposition). For example, a writer might use exposition by writing, "Susan was angry when she left the house and climbed into her car outside." That sentence is telling the reader about Susan, i.e., using exposition. In contrast, the writer might change this to the following version. "Red-faced with nostrils flaring, Susan slammed the door and stomped over to her car outside." Now, the writer is showing Susan's anger, rather than using exposition to tell the audience she's angry.

EXTRA-TEXTUAL MEANING: Meaning that originates not in the text being read, but in another related text. The most common type of extra-textual meaning is an allusion, in which an author briefly refers to a character, event, place, or object from the Bible, mythology, history, or another literary work. Since the author does not necessarily explain this allusion, it is up to the reader to recognize the reference and supply the significance from the outside text. Contrast with intra-textual meaning.

EYE DIALECT: A type of metaplasmus using unconventional spellings to represent conventional pronunciation: for instance, "He shud of left sooner" instead of "He should have left sooner."

EYE RHYME: Rhyming words that seem to rhyme when written down as text because parts of them are spelled identically, but which are pronounced differently from each other in modern English. Examples include forth/worth, come/home, bury/fury, stove/shove, or ear/bear. There are two common origins for eye rhyme. (1) The first origin is in the Great Vowel Shift. The pronunciation of certain words has varied from century to century, and in the 1400s, English underwent radical changes in the pronunciation of vowels. Similar (though less dramatic) changes have been creeping through pronunciation in later centuries as well. For instance, in the sixteenth century, the words Rome/loom were pronounced similarly enough to create a rhyme. In older literature, what appear to be eye-rhymes to modern readers may simply be full rhymes in the original speaker's dialect. (2) A second cause brings about eye rhymes in later centuries. In these later times, as literacy grew increasingly common, and poetry was more frequently experienced visually on the page rather than aloud as an oral performance, eye rhymes became a popular technique amongst literate poets--a way of displaying one's familiarity with the written word. Thus, in the late seventeenth-century, we find poets like Andrew Marvell writing the following verse:

Thy beauty shall no more be found,
Nor in thy marble vault shall sound
My echoing love song. Then worms shall try
That long-preserved virginity. . . .

We see a similar example in Alexander Pope's An Essay on Man:

Why doing, suffering, checked, impelled; and why
This hour a slave, the next a deity?

Note that found/sound are examples of exact rhyme, while the rhymes try/virginity (in Marvell) and why/deity (in Pope) are eye rhymes. Contrast with exact rhyme, above and slant rhyme, below.

FABLE: A brief story illustrating human tendencies through animal characters. Unlike the parables, fables often include talking animals or animated objects as the principal characters. The interaction of these animals or objects reveals general truths about human nature, i.e., a person can learn practical lessons from the fictional antics in a fable. However, unlike a parable, the lesson learned is not necessarily allegorical. Each animal is not necessarily a symbol for something else. Instead, the reader learns the lesson as an exemplum--an example of what one should or should not do. The sixth century (BCE) Greek writer Aesop is most credited as an author of fables, but Phaedrus and Babrius in the first century (CE) expanded on his works to produce the tales we know today. A famous collection of Indian fables was the Sanskrit Bidpai (circa 300 CE), and in the medieval period, Marie de France (c. 1200 CE) composed 102 fables in verse. After the 1600s, fables increasingly became common as a form of children's literature. See also allegory, beast fable, and parable. Click here for a PDF handout discussing the difference between fables and parables.

FABLIAU (plural, fabliaux): A humorous, frequently ribald or "dirty" narrative popular with French poets, who traditionally wrote the story in octosyllabic couplets. The tales frequently revolve around trickery, practical jokes, sexual mishaps, scatology, mistaken identity, and bodily humor. Chaucer included several fabliaux in The Canterbury Tales, including the stories of the Shipman, the Friar, the Miller, the Reeve, and the Cook. Examples from French literature include Les Quatre Souhais Saint Martin, Audigier, and Beranger au Long Cul (Beranger of the Long Ass).

FACETIAE: A bookseller's term for obscene or humorous books.

FAIR COPY: A corrected--but not necessarily entirely correct--manuscript that a dramatist might submit to a theatre company, as distinct from the draft version known as "foul papers."

FAIRY TALE: In common parlance, a tale about elves, dragons, hobgoblins, sprites, and other fantastic magical beings set vaguely in the distant past ("once upon a time"), often in a pseudo-medieval world. Fairy tales include shape-shifting spirits with mischievous temperaments, superhuman knowledge, and far-reaching power to interfere with the normal affairs of humanity. Other conventions include magic, charms, disguises, talking animals, and a hero or heroine who overcomes obstacles to "live happily ever after." The most famous compilers include Hans Christian Anderson (Denmark), the Grimm brothers (Germany), and Charles Perrault (France). Fairy tales grew out of the oral tradition of folktales, and later were transcribed as prose narratives. Examples from the European tradition include the tales of Prince Charming, Red Riding Hood, Puss in Boots, and Cinderella. An example from Middle-Eastern tradition would be Ali Baba and the Forty Thieves. In scholarly literature, fairy tales are also referred to by the German term märchen. In spite of the stories' surface simplicity, many critics note that fairy tales often contain psychological depth, especially in terms of childhood anxiety and wish fulfillment. Modern writers such as Thackeray, Oscar Wilde, Ruskin, Anne Rice, Ursula Leguin, and Jean Ingelow have tried their hand at writing fairy tales. Some critics have suggested that the Wife of Bath's narrative in The Canterbury Tales and the lais of Marie de France also have qualities of the fairy tale--especially wish fulfillment.

FAIR UNKNOWN, THE: See discussion under bel inconnu, le.

FALSE COGNATE: See discussion under cognate.

FAME/SHAME CULTURE: The anthropological term for a culture in which masculine behavior revolves around a code of martial honor. These cultures embody the idea of "death before dishonor." Such civilizations often glorify military prowess and romanticize death in battle. Typically, such a society rewards men who display bravery by (a) engaging in risk-taking behavior to enhance one's reputation, (b) facing certain death in preference to accusations of cowardice, and (c) displaying loyalty to one's king, chieftain, liege lord, or other figure in the face of adversity. Those in power may reward such brave followers with land, material wealth, or social status, but the most important and most typical reward is fame or a good reputation. Especially in fatalistic fame/shame cultures, fame is the most valuable reward since it alone will exist after a hero's death. Just as such cultures reward bravery, loyalty, and martial prowess with the promise of fame, they punish cowardice, treachery, and weakness in battle with the threat of shame and mockery. A fame/shame culture is only successful in regulating behavior when an individual's fear of shame outweighs the fear of death. This dichotomy of fame/shame serves as a carrot and stick to regulate behavior in an otherwise chaotic and violent society. Sample behaviors linked with fame/shame cultures include the beot in Anglo-Saxon culture, the act of "counting coup" among certain Amerindian tribes, displays of trophies among certain head-hunting tribes and the Irish Celts, and the commemoration of war-heros in stone monuments or songs in cultures worldwide.

We can see signs of fame/shame culture in the heroic poetry of the Anglo-Saxons, where the poem "The Battle of Maldon" praises by name those warriors who stood their ground with Byrtnoth to die fighting the Viking invaders and condemns by name those men who fled the battle and survived. Characteristically, the poem lists the men's lineage in order to spread the honor or shame to other family members as well. The poem Beowulf also shows signs of fame/shame culture in the behavior of Hrothgar's coast-guard, who challenges over a dozen gigantic armed men, and the boasts (beot) of Beowulf himself.

It is interesting that not all militaristic or violent cultures use the fame/shame social mechanism to ensure bravery and regulate martial behavior. Fame/shame cultures require men to deliberately seek the rewards of bravery and consciously fear the social stigma of cowardice. The point isn't that a hero is unafraid of death. The point is that the hero acts in spite of being afraid. In contrast, some martial cultures seek to short-circuit fear by repressing it or by encouraging warriors to enter altered states of consciousness. Medieval Vikings had the tradition of the berserker, in which the warrior apparently entered a hypnogogic, frenzied state to lose his awareness of fear and pain. Similarly, the path of bushido among the Japanese samauri was heavily influenced by the Buddhist doctrine of nirvana (mental and emotional emptiness), in which the warrior enters combat in a Zen-like emotional state, a mindset in which he is divorced from his emotions and thoughts so that his martial behavior is reflexive and automatic rather than emotional. The samauri class went so far as to have a funeral for living warriors as soon as they entered the service of a Japanese lord because the samauri accepted their own deaths as soon as they took the path of bushido, and were thus accordingly cut off from the ties of family and loved ones. See also kleos.

FAMILIAR ADDRESS: Not to be confused with the animal known as a witch's familiar (see immediately below), the familiar address is the use of informal pronouns in Middle English and Early Modern English. Pronouns such as "Thou, thy, thee, and thine" are familiar or informal pronouns used to speak either affectionately to someone of equal or lesser rank, or to speak contemptuously and callously to a lesser. Pronouns such as You [nominative], your, you [objective], and yours imply a more formal and respectful sort of address. This division in Middle English and Early Modern English is akin to the division in Spanish between tu and usted, or the similar observance of tu and vous in French. In Shakespeare's plays and in Middle English literature, these pronouns provide actors with a strong hint concerning the tone in which words should be spoken.

FAMILIAR, WITCH'S: In the eyes of medieval and Renaissance churchmen, and in much of medieval and Renaissance literature, it was a common belief that witches kept familiars. These familiars were thought to be demonic spirits masquerading as small animals--perhaps a black cat, goat, dog, or toad. Inquisitors and churchmen held that such spirits presented themselves to witches and served them after the witches struck a bargain with diabolical powers. The three Weird Sisters in Macbeth open the play in a scene in which their familiars summon them away to work mischief.



FAMILY RHYME: In “family rhyme," rhyming is based on phonetic similarities. For the sake of contrast, consider what most people consider "normal" rhymes. In common perception, the rhyming syllables must have the same vowel sounds, and the consonant sounds after the vowel (if any do appear) must also have the same sounds, and the rhyming syllables typically begin differently. However, in family rhyme, the poet tries to replace one phoneme with a member of the same phonetic family. So, a plosive like b, d, g, p, t, and k will “rhyme” with another plosive. A fricative like v, TH, z, zh, j, f, th, s, sh, or ch, will “rhyme” with another fricative. Finally, a nasal like m, n, or ng will “rhyme” with another nasal. Thus, in family rhyme, the following words would be considered rhymes with each other: cut/pluck, rich/fish, fun/rung. Often the term “half-rhyme” is used loosely and interchangeably for family rhyme.

FANCY: Before the 19th Century, the word fancy meant roughly the same thing as imagination as opposed to the mental processes of reason, logic, and memory. The Romantic poets, however, made a pivotal distinction between the two terms that proved integral in their theories of creativity. They used fancy to refer to the mental process in which memories or sensory perceptions are jumbled together to create new chimerical ideas. This process was similar but inferior to the higher mental faculty of imagination, which in its highest form, would create completely new ideas and entirely novel images rather than merely reassemble memories and sensory impressions in a different combination. Coleridge, in chapter thirteen of Biographia Literaria (1817), suggests that "Fancy . . . has no other counters to play with, but fixities and definites. The Fancy is indeed no other than a mode of Memory emancipated from the order of time and space." The fancy was limited to taking already-assembled ideas, images, and memories, and then reassembling them without altering or improving the components. Imagination, however, produced truly original work. Imagination was seen as (as Coleridge says) "essentially vital," functioning less like the Fancy's mechanical sorting and instead growing in a more organic manner. He claims imagination "generates and produces forms of its own," and it is capable of merging opposites together in a new synthesis. He claims: "imagination . . . reveals itself in the balance or reconciliation of opposite or discordant qualities of sameness, with difference; of the general, with the concrete; the idea, with the image" [sic]. Hence, imagination assimilates unlike things to create a new unity. This unity would be constituted of living, interdependent parts that could not function in a literary manner independent from the organic form of the whole, an idea that proved quite important to the New Critics of the early twentieth-century.

Many lesser critics of the late 19th Century misunderstood Coleridge, and they used the word fancy in reference to the process of producing a light-hearted, simple, or fanciful poetry and reserve the term imagination for more serious, passionate, or intense poetry. However, for the original Romantic critics and poets, the distinction in terminology marked two different types of creativity. They valued imaginative creativity more than fanciful creativity regardless of whether the poetry was serious or light-hearted.

FANTASY LITERATURE: Any literature that is removed from reality--especially poems, books, or short narratives set in nonexistent worlds, such as an elvish kingdom, on the moon, in Pellucidar (the hollow center of the earth), or in alternative versions of the historical world--such as a version of London where vampires or sorcerers have seized control of parliament. The characters are often something other than humans, or human characters may interact with nonhuman characters such as trolls, dragons, munchkins, kelpies, etc. Examples include J. R. R. Tolkien's synthetic histories in The Silmarilion, Michael Moorcock's The Dreaming City, or the books in Stephen R. Donaldson's series, The Chronicles of Thomas Covenant the Unbeliever. See also escapist literature. Contrast with magic realism, science fiction and speculative fiction.

FANTASY NOVEL: Any novel that is removed from reality--especially those novels set in nonexistent worlds, such as an elvish kingdom, on the moon, in Pellucidar (the hollow center of the earth), or in alternative versions of the historical world--such as a version of London where vampires or sorcerers have seized control of parliament. The characters are often something other than humans, or human characters may interact with nonhuman characters such as trolls, dragons, munchkins, kelpies, etc. Examples include J. R. R. Tolkien's The Hobbit, Ursula LeGuin's A Wizard of Earthsea, Michael Moorcock's The Dreaming City, or T. H. White's The Once and Future King. See also escapist literature. Contrast with magic realism, science fiction and speculative fiction.

FARCE (from Latin Farsus, "stuffed"): A farce is a form of low comedy designed to provoke laughter through highly exaggerated caricatures of people in improbable or silly situations. Traits of farce include (1) physical bustle such as slapstick, (2) sexual misunderstandings and mix-ups, and (3) broad verbal humor such as puns. Many literary critics (especially in the Victorian period) have tended to view farce as inferior to "high comedy" that involves brilliant dialogue. Many of Shakespeare's early works, such as The Taming of the Shrew, are considered farces. Contrast with comedy of manners.



FARSA: A medieval Spanish religious play, usually performed in sets rather than alone, with a comic interlude between plays or between acts. An example is Lucas Fernández's Farsas y eglogas al modo y estilo pastoril y castellano (Cuddon 333). Farsa should not be confused with fârsa, a type of boasting poem in the African Galla tribe that recites a catalog of heroes and their deeds (Cuddon 333).

FATRASIE (French, "medley," or "rubbish"): Nonsense verse popular between 1200-1400 in medieval France, usually in eleven-line verse form, often in macaronic text. Their purpose appears to be mocking traditional closed-form poetry.

FAUSTIAN BARGAIN: A temptation motif from German folklore in which an individual sells his soul to the devil in exchange for knowledge, wealth, or power. Marlowe's The Tragical Historie of Doctor Faustus revolves around this motif.

FAUX AMIS (French, "false friends"): Words in two languages that may technically be cognates with each other (i.e., descended down two separate etymological branches to a common root word), but which are not equivalent in meaning because one or both of them have changed meaning over time from the original root word. For instance, the Spanish word embarazar and the English word embarrass look like cognates, and in fact, the English term was borrowed by way of French from the Spanish word. However, the English word has changed meaning to refer to humiliation, but in the original Spanish, the word embarazar means "impregnate." Even though technically descended from a common ancestor, and thus cognates, the two words are faux amis if we try to translate them as equivalents. Cf. cognate.

FEATHERING: As Kathleen Scott describes this sort of decoration, it is "a spray form of decoration, consisting of short, slightly curving pen lines often ending in a lobe (after c. 1410 usually tinted green), gold motifs, and coloured motifs; [. . .] a basic element of 15th-century book decoration" (Scott 371).

FEMININE ENDING / FEMININE RHYME: See under discussion of meter below.

FEMINIST WRITING: Writing concerned with the unique experience of being a woman or alternatively writing designed to challenge existing preconceptions of gender. Examples of feminist writings include Christine de Pisan's medieval work, The City of Ladies; Aemilia Lanyer's Renaissance treatise, Salve Deus, Rex Judaeorum (which presented the then-shocking idea that Adam was just as much to blame for the fall of man as Eve was in the Genesis account); Mary Wollstonecraft's Vindication, and Susan B. Anthony's nineteenth-century essays (which presented the equally shocking idea that women in America and Canada should have the right to vote).

Many female students in my class preface their discussions of feminist writings by stating, "I'm not a feminist, but . . . ." This tendency always puzzled me, since it implies that feminism is something negative, radical, or always liberal. Worse yet, it implies that it's bad for women to want crazy, misguided things like education, equal health insurance, similar pay to what men earn in similar professions, freedom from harassment, and funding for medical problems concerning women, such as breast and uterine cancer research, which are the primary concerns of feminism. Somewhere toward the end of the twentieth-century, detractors of such writers have caricatured these demands as "man-hating" or "anti-family." As an antidote to such thinking, keep in mind the broader definition: a feminist is anyone who thinks that women are people too.

FEUDALISM: The medieval model of government predating the birth of the modern nation-state. Feudal society is a military hierarchy in which a ruler or lord offers mounted fighters a fief (medieval Latin "beneficium"), a unit of land to control in exchange for a military service. The individual who accepted this land became a vassal; the man who granted the land become known as the vassal's liege or his lord. The deal was often sealed by swearing oaths on the Bible or on the relics of saints. Often this military service amounted to forty days' service each year in times of peace or indefinite service in times of war, but the actual terms of service and duties varied considerably on a case-by-case basis. For instance, in the late medieval period, this military service was often abandoned in preference for cash payment or an agreement to provide a certain number of men-at-arms or mounted knights for the lord's use.

In the late medieval period, the fiefdom often became hereditary, and the firstborn son of a knight or lesser nobleman would inherit the land and the military duties from his father upon the father's death. Feudalism had two enormous effects on medieval society. (1) First, it discouraged unified government because individual lords would divide their lands into smaller and smaller sections to give to lesser nobles and knights. These lesser noblemen in turn would subdivide their own lands into even smaller fiefs to give to even less important rulers and knights. Each knight would swear his oath of fealty (loyalty) to the ones who gave him his lands, which was not necessarily the king or higher noblemen, let alone an abstraction like "France" or "England." Feudal government was always an arrangement between individuals, not between nation-states and citizens. (2) Second, it discouraged trade and economic growth. Peasant farmers called serfs worked the fields; they were tied to individual plots of land and forbidden to move or change occupations without the permission of the lord. The feudal lord might claim one-third to one-half of the serf's produce in taxes and fees, and the serfs owed him a set number of days each year in which they would work the lord's fields in exchange for the right to work their own lands. Often, they were required to grind their grain in the lord's mill and bake all their bread in the lord's oven in exchange for other fees. In theory, the entire community might be divided into bellatores (the noblemen who fought), laboratores (the agricultural laborers who grew the food), and oratores (the clergy who prayed and attended to spiritual matters). In actuality, this simple tripartite division known as the three estates of feudalism proved unworkable, and the necessity of skilled craftsmen, merchants, and other occupations was quite visible in spite of the theoretical model espoused in some sermons and political treatises.

FIGURATIVE LANGUAGE: A deviation from what speakers of a language understand as the ordinary or standard use of words in order to achieve some special meaning or effect. Perhaps the two most common figurative devices are the simile--a comparison between two distinctly different things using "like" or "as" ("My love's like a red, red rose")--and the metaphor--a figure of speech in which two unlike objects are implicitly compared without the use of "like" or "as." These are both examples of tropes. Any figure of speech that results in a change of meaning is called a trope. Any figure of speech that creates its effect in patterns of words or letters in a sentence, rather than twisting the meaning of words, is called a scheme. Perhaps the most common scheme is parallelism. For a more complete list of schemes and tropes, see the schemes and tropes pages.



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