Recently language study has been conducted in a new direction named anthropocentrism

Recently language study has been conducted in a new direction named anthropocentrism. Unlike structural linguistics which is specialized on systematic organization of the language, anthropocentric studies consider the nature of the language in close connection with human being.

The idea of the interrelationship of the language and human spirit was firstly proposed by great German scientist, philosopher, linguist Wilhelm Humboldt. According to the scientist a language is a procedure determining spiritual attitude of human being towards the world. He defines a language to be the main factor of human individuality, self-determination and inner development. The great philosopher put forward a thesis that the language and folk spirit are indissoluble and identical: «The language is as external manifestation of the spirit of nations: the language of a nation is its spirit, and the spirit of a nation is its language, and it is difficult to imagine something more identical»[ ].
Being cultural heritage and means of informative resource of any nation the language is realized more brightly in ethnic cultural units such as phraseological units that indicate historic- cultural peculiarities of a nation and its perception of the world.
The study of phraseology based on the principle of "man in the language" led to the development of a new direction - anthropocentric phraseology. Anthropocentric phraseology, according to some researchers, is experiencing a "new stage" in its development, which can be called interpretive, since “it is with the interpretation that now hopes for progress in the theory of phraseology, phraseographic practice and phraseological didactics. [Alefirenko 2005: 67].
Continuation and significant addition of the anthropocentric approach to the study of linguistic phenomena associated with the representation of a person in a language and above all in the phraseology of interest to us should become an axiological aspect involving the determination of what a person considers valuable for himself, the people around him and society. Therefore, the axiological aspect of research in linguistics is a natural continuation and addition to anthropocentric approach.
Axiological problems associated with theory of values were seen mainly in the works of philosophers and sociologists.
However, Baudouin de Courtenay in his work "Introduction to Linguistics"(1917) wrote: “Phonemes. ... ... become linguistic values ​​and can be considered linguistically only when they are part of comprehensively living linguistic elements, which are morphemes associated with both semasiological and morphological representations" [Baudouin de Courtenay 1963: 276]
So, Baudouin de Courtenay drew attention to the values ​​of individual linguistic units: phonemes and morphemes. In the aspect of axiology, of particular interest is the analysis what values ​​can be expressed by such important linguistic elements such as phraseological units.
The problem of values is an eternal problem that has become again modern and relevant and associated with questions about good and evil, usefulness and harmfulness, justice and injustice, acceptance and rejection, beauty and ugliness. Interest in such problems among linguists and culturologists appeared only in the last ten years, which is reflected in the collective work " Axiological linguistics” [M., 2002]. Interest in this area of ​​knowledge and its individual problems were reflected in the works of N.D. Arutyunova, E.V. Babaeva, L.K.Bayramova, A.N. Baranov, A.V. Gulgi, V.I. Karasik, N.G. Komleva, T.V. Ryapolova, Y.A.Sorokina, I.Y. Morkovina and others, who studied the value of the world picture reflected in vocabulary, semantics, various conceptual spheres of the language.
Evaluation is one of the main categories of axiological approach and its uniqueness is not just re­flecting how valuable the object is for the subject, but also to form public opinion and conception of the world and influence the behaviour of people.Every individual is a unique personality, who follows and appreciates the laws of nature and social en­vironment in his own way. The individual picture of the world is influenced by many factors, such as a person's life experience, age, gender, social sta­tus, education, etc. The most powerful influence on the formation of the human assessment scale is the lifestyle and values of the culture of the society. “Knowledge is not limited to the reflection of reality, because a man not only knows but also evaluates the world, evaluates its proper­ties and qualities in terms of their importance to meet his needs” [5, p. 230 5. Телия В.Н. Русская фразеология. Семантический, прагматический и лингвокультурологический].
To sum up, language is a social phenomenon, hence it is in­separably connected with its speakers and is one of the main forms of expression of national conscious­ness and reflection of the national culture.
The fundamental link between language and culture can be seen in those phraseological units that are involved in the formation of the picture of the world of a par­ticular society, expressing important axiological information. In this case, estimation contained in axiological component of the meaning is universal for all members of the society.
National specifics of phraseology may reflect the history of the people, peculiar traditions, customs, tastes and the character of the nation, originally correlated with its prototype. Anthropocentric paradigm in linguistics in general and phra­seology in particular is associated with cognition of a person and involves axiological component. It is proved that coordination between language and culture is most evident in those phraseological units that contain axiological information and associated with formation of the language picture of the world.
Due to the fact that axiology defines the system of values of both an individual and the society it should be recognized as a natural extension of the anthropocentric approach.