Language as the expression of the spirit of the people

Recently, linguistics has been intensifying the study of the national and cultural specifics of the language within various disciplines: linguoculturology, linguistic culture, psycholinguistics, sociolinguistics.

The national cultural component (NCC) was considered as an internal form of language (V. Humboldt, 1960) as a specific categorization of the world by means of a specific language (the hypothesis of the linguistic relativity of E.Sepir and B.Worfa, 1951) as a specific characteristic of the psyche of individual peoples according to psycholinguists (Sorokin Yu.A., Tarasov, EF, Ufimtseva NV, 1982; Tulviste P., 1988)), as a concentrated expression of the cultural context (in the understanding of EM Vereshchagin and V.G. Kostomarova, 1983), as a way of storing and implementing cultural cultures (Yu.M. Lothman, 1992; BA Uspenskiy, 1996; DS Likhachev, 1998; ZK Tarlanov, 1984; BA Serebrennikov, 1988; VV

Vorobyev, 1997; NA Kupina, 1981; IA Sternin, 1998; VV Kolesov, 1987; LV Savelyeva, 1997).

Humboldt's thesis "language is an expression of the spirit of the people" in one way or another develops in all culturologically oriented linguistic theories. Language form, language structure, system of categories and dominant categories largely determine the mentality of the people speaking the appropriate language. Usually researchers who develop this linguistic direction analyze the grammatical categories of a particular language, illuminating their unique aggregate or exotic characteristics (for example, formal ways of expressing courtesy in Russian or 5 Japanese, an ultra-long aspect of the process in Turkish). The linguistic-cultural approach to language is a detailed commentary of lacunae, allusions, precedent texts, various kinds of connotations, understandable only to those who speak their native language. [1] The conceptual approach to language (see DS Likhachev, 1998, VV Kolesov, 1987, Yu.S. Stepanov, 1997, Yu.N. Karaulov, 1987) is aimed at modeling the language personality and includes not only ethnospecific, but also social-group, as well as individual characteristics of the language of a particular person. Psycholinguists believe that the meaning of the word reflects the national and cultural specifics of consciousness, and the uniqueness of the national character manifests itself in different types of thinking or the difference in value orientations of different peoples (P. Tulviste, 1988).

Language - a mirror of culture, it reflects not only the real world surrounding man, not only the real conditions of his life, but also the public consciousness of the people, his mentality, national character, way of life, traditions, customs, morals, value system, attitude, vision of the world. If we consider language from the point of view of its structure, functioning and ways of mastering it (both native and foreign), then the sociocultural layer, or component of culture, turns out to be part of the language or the background of its real existence.

Language - a powerful social tool, forming a human flow into the ethnos, forming a nation through the storage and transfer of culture, traditions, public consciousness of this speech collective. The relationship between a person and the world around him is expressed in language and formed by language. The cultural component plays a decisive role here. To consider the issues of human relations with the world, the usual familiar metaphor is used - the picture of the world. The world around us is represented in three forms:

• -    a real picture of the world,

• -    a cultural (or conceptual) picture of the world,

• -    language picture of the world.

With intercultural communication, i.e. when acting on a different linguocultural community, it is expedient to use lexical units that have a national cultural semantics that are understandable to the representatives of the given culture. [2]

Each nation has its own face, its soul, its character, its language. So, English is a synonym for English, that is, English. belonging to the true English, and Russian is an expression of Russianness.

Each nation has its own (national, ethnic) picture (image) of the world. It consists of specific national (ethnic) images that are perceived in different ways, i.e. give rise to various associations. The linguistic significance of all objects and phenomena is not only anthropocentric (that is, addressed to man) externally, but also ethnocentrically, i.e. is oriented to a certain ethnos. This is most clearly manifested in verbal language - speech. There are many examples, a semantic form of greetings from different peoples, a form of compliments, etc. In India, wanting to say a compliment to a woman, she is compared to a cow, and her gait to the gait of an elephant; in Japan, a woman is compared to a snake, in Tataria and Bashkortostan - with a leech; in Russian Russia - with a goat.

In addition to verbal language, a great role in communicating people is played by non-verbal forms of communication. The main ones, we repeat, are gestures, facial expressions, posture. All forms of non-verbal communication - a visual identification of thoughts, often it occurs at the level of emotions and is not always controlled by the mind. These are manifestations of the language of feelings, the mood of a person at the moment of speech. Precisely because the forms of the nonverbal language have a reflex nature, they are also specific and unique in different ethnoses, in different cultures. Nevertheless, experts believe that more than 50% of all information is exactly the forms of non-verbal communication. In some cultures, this value is probably even greater, for example, in the culture of India, where movement is not only a mode of existence, but also a way of thinking (the movement in India is life and speech). [3]

Therefore, to know and understand the language of facial expressions, gestures, postures, body movements, views is necessary for success in intercultural dialogue. Only thanks to language, perhaps, the very existence of culture and thinking, as the fundamental factor of its formation and functioning.

"Экономика и социум" №2 (45) 2018