Preservation and development of linguistic culture: legal and regulatory aspect. Language and culture

The linguistic policy of France is predominantly a centrist policy aimed at one single language, in particular French. As a rule, such policies are imposed from above. It is officially declared and strictly controlled by a centralized state (essentially multilingual, but refusing to admit it).

This behavior of the state is determined, first of all, by historical development. The centrist policy of monarchical, autocratic Europe dates back to the formation of the national state in France in the 17th century and leads to its logical conclusion with the Great French Revolution.

Most states view the promotion of their national culture as a tool for spreading political influence in the world. International relations in the field of culture serve to enhance the “greatness” of those states that participate in them. A direct connection is established between the “global” rank of a nation and the spread of its culture in the world.

In France, the first government agency with the word “culture” in its name was created in 1945 - the General Directorate of Cultural Relations. Thus, the French leadership sought to strengthen the country's role in world politics. Moreover, priority was given to the spread of the French language abroad. In the early 1980s, an attempt was made to develop a cultural policy in France.

Today in France there are a large number of structures, organizations and commissions designed to influence the linguistic sphere. There are structures that develop and implement the “linguistic-cultural” policy of France in the international arena, determine the country’s policy related to the International Organization of Francophonie and the strengthening of the role of the French language in the world.

The main role is played by the President of the French Republic, who determines the direction of the country's foreign policy. He represents France at the regular summits of the Francophonie.

In 1940, the governor of Chad and French Equatorial Africa, Félix Eboue, a native of French Guiana, proposed granting autonomy to the French African colonies. The old system was to be replaced by some kind of “association” of France and Black Africa, which would respect national customs and institutions and would be governed by France not directly, but through a system of subsidiary organs.

It is worth emphasizing that F. Eboue was one of the few French governors who, immediately after the capitulation of France, broke ties with the Vichy government and recognized the London government of de Gaulle. This year, this plan was supported by the leader of Free France, General de Gaulle, in his famous speech delivered in Brazzaville (the capital of the African colony of the Congo). After the end of World War II, these ideas were put into practice. The new French Constitution of 1946 created the French Union, which included France and its colonies. Thus, French citizenship was granted to all residents of dependent territories. According to de Gaulle, France was called upon to “raise people step by step to the heights of dignity and fraternity, where one day they could unite.” New French citizens were given the right to elect their representatives to the National Assembly. This caused discontent among parts of the French elite, who feared that, due to demographic factors, France risked becoming a “colony of its own colonies.” In addition, many did not like the fact that, as part of the new plan for the development of African territories, France was investing a huge amount of money in them. On the other hand, most African leaders sought to achieve complete independence from France. Nevertheless, the “transition period” lasted more than ten years.

On October 4, 1958, after Charles de Gaulle returned to power, a new French Constitution was adopted. One of its sections was devoted to relations between France and the colonies. Recognizing the principle of “free self-determination of peoples,” the document invited the population of the “overseas territories” to form, together with France, a single community based on “equality and solidarity of the peoples included in its composition.” Members of the community were to enjoy autonomy in internal affairs; foreign policy, defense, economic and financial policy, and the use of strategic raw materials were within their general competence. After the adoption of the Constitution in the metropolis, a referendum was held in the “overseas territories”. The population of the colonies was asked to answer whether they approved of the draft Constitution and whether they wanted to remain together with France as part of the Community. The population of Guinea rejected the draft constitution, and on October 1, the country became independent. The remaining French colonial possessions approved the draft constitution and received the status of member states of the Community enjoying internal autonomy. However, less than two years later, almost all of them chose to leave the Community, gaining full independence (it was only in 1960 that 14 former French colonies in Africa gained independence).

Thus, Africans did not support de Gaulle's project, striving for complete independence from the former metropolis, and de Gaulle, being a realist, accepted this fact. Therefore, the proposals of African leaders to create an interstate Francophone community were not taken seriously. At the same time, he was aware that, having begun serious work on organizing Francophonie (requiring large financial and material costs and, obviously, doomed to failure), France came under fire as a “hegemonic” and “neocolonial” power.

Nevertheless, de Gaulle actively supported the activities of non-governmental international organizations that promote the spread of the French language around the world and strive to make it a tool for dialogue between cultures (for example, such as the association of French-speaking universities or parliamentarians). However, de Gaulle had a negative attitude towards the creation of an intergovernmental international organization on this basis. But it was the activation of the activities of non-governmental organizations in the 60s that ultimately became one of the main factors in the creation of the first interstate body of Francophonie - the Agency for Cultural and Technical Cooperation in 1970.

In addition, with all his activities within the country and in the international arena, de Gaulle objectively contributed to the implementation of this project. Only thanks to his policy were the conditions necessary for the implementation of the Francophonie program created. France gained political stability, strengthened its political weight and independence of world politics, strengthened its moral authority on the international stage, managing to complete the decolonization of African countries and resolving the Algerian crisis.

At the end of his reign, de Gaulle somewhat softened his position in relation to the interstate superstructure over Francophonie. French Minister of Culture A. Malraux took an active part in preparatory meetings before the creation of the Agency in 1970. But it was intended to deal only with “cultural” issues approved by de Gaulle.

After de Gaulle left the political arena and against the backdrop of a constant decline in France's authority on the world stage, the real use of Francophonie actually began for the needs of the country's foreign policy. At the same time, this was facilitated by the logic of development of any organization “from simple to complex” and “getting used to” Francophonie from the outside world.

In the 1980s, a socialist president could already ignore accusations of “neocolonialism.” In the 90s, after the collapse of the bipolar system, in which France had the opportunity to balance between the poles to demonstrate the “independence” of its foreign policy, the Francophone project began to intensify.

So, today in France there are a large number of structures, organizations and commissions designed to influence the linguistic sphere. There are structures that develop and implement the “linguistic-cultural” policy of France in the international arena, determine the country’s policy related to the International Organization of Francophonie and the strengthening of the role of the French language in the world. This behavior of the state is determined, first of all, by historical development.

The attitude of the French towards the French language

In France, the population is attentive to the language of daily communication. The French are not particularly interested in the effects of the official linguistic policy of Paris, but they do worry about the problem that "the language may become somewhat more primitive if, for example, its spelling is simplified."

David Gordon, another renowned linguist, notes that the French see their language as playing an important role in the world: French is therefore seen as universal, pure and understandable. “Typical is the concern of the French for the purity of their language, so that it is not distorted or spoiled. Equally common for them is the widespread belief that the expansion of French has an educational mission and, at the same time, strengthening France’s political position in the international arena. This very educational mission is connected with the subconscious belief of the French that France is the bearer of a universal idea, the idea that human nature is unchanged everywhere and at all times, and the laws of this nature are most fully reflected and observed in France.”

On December 31, 1975, French President Valéry Giscard d'Estaing signed a law protecting the French language from the invasion of English and any other language, and therefore foreign culture. The law also concerned guarantees of linguistic status in certain commercial and certain other areas within France itself. During the debate that led to the adoption of the bill, parties of different political persuasions supported the law. One of the politicians who spoke for the French Communist Party in a message to the Senate in October 1975 said what could have been heard from almost any party: “language is a powerful determining factor of national identity, the mediator of national heritage, its true conductor of this heritage, in which the school cannot be the main means of transmitting this heritage. We do not agree with those who resign themselves to the degeneration of the language, to the fact that grammar, vocabulary and style are becoming superficial, poor and unsaturated, and that fewer and fewer people are studying national literature, which is the heritage and national consciousness.”

So, French-speaking peoples have a strong positive attitude towards their national language. As the French themselves claim, their language is pure, rational and is in constant inextricable connection with their culture, which they value very much. They perceive the French language not just as a means of reflecting culture, but as its most important embodiment. And since they see both language and culture as part of a single whole, they have fears and worries that such a rapid growth in the expansion of the English language will introduce foreign cultural values ​​into their culture. And therefore, their somewhat negative attitude towards the English language is fully justified by their rejection of Anglo-American culture as a whole.

Notes

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Language- a complex of signs and sensually perceived forms (which also seem to become signs, but still too specific, original). These signs and elements forms become carriers of meanings (meanings, ideal ideas, principles, positions, etc.).
In fact, by the concept of “language” we designate a whole complex of cultural languages. In addition to languages ​​in the traditional linguistic sense and the languages ​​of science (symbols, icons, formulas, etc.), the languages ​​of culture include the languages ​​of various types of art (painting, architecture, music, dance, etc.), and the language of fashion and costume, and the language of everyday things, as well as the language of gestures, facial expressions, movements, intonations.
One of the linguistic forms is the image. An image is a carrier of an emotional impulse; an image is something that has been experienced and perceived vividly and in its own way.

Mother tongue refers to those dimensions of a person that are not selected. The nature of human speech activity is dual: it contains both innate (genetic) and acquired. Genetically, people have the ability to master a language, any language, in the first years of life. However, this does not depend on genetics, but on social conditions. Acquiring a first language is a socio-psychological process. A person is not free to choose his first language, because it is acquired involuntarily, spontaneously, without targeted training.

The primitive communal era was characterized by the plurality and fragmentation of languages ​​within the language family in the absence of clear boundaries between languages. In relatively small spaces, many related languages ​​and dialects coexisted, forming a linguistic continuum (linguistic continuity). This is a situation where two neighboring languages ​​are very similar, close to each other; languages ​​between which there is another language are less similar, etc. Such a linguistic landscape found N.N. in the 70-80s of the last century. Miklouho-Maclay in New Guinea. A similar picture emerged for researchers in Australia, Oceania, and Africa. In Australia in the last century, for every 300 thousand Aborigines there were 500 languages ​​of the Australian language family, i.e. on average one language per 600 people. The primitive era is characterized by rapid changes in languages ​​due to constant and deep linguistic contacts. The existence of one language could be and was very short; languages ​​that were not fixed in a written tradition were easily forgotten, and this did not bother anyone. In the 19th-20th centuries, researchers of archaic communities were amazed at how many names in tribal languages ​​there were for everything concrete and individual, allowing one to represent the outside world in visible, audible, and tangible detail in speech, with noticeable gaps in the sphere of general and generic designations. The Australian Aborigines, for example, do not have words denoting a general gender: bird or tree, but only specific terms that apply to each particular species of tree, bird or fish. Australians have separate names for almost every smallest part of the human body; instead of the word hand, they have many words for left right hand, upper arm, etc.
As the human community developed, languages ​​appeared in which this or that religious doctrine was first expounded or written down, and subsequently canonized; these languages ​​later began to be called “prophetic” or “apostolic”; there are few such languages: Vedic, later Sanskrit, close to it, Wenyan ( the language of the writings of Confucius), the Avestan language, written literary Arabic (the language of the Koran), Greek and Latin, Church Slavonic and a few others. With the spread of world religions, a situation arises of a discrepancy between the supra-ethnic language of religion and book and written culture (close to religion) and the local folk language, which served everyday communication, including partly written communication. The international confessional languages ​​of the Middle Ages created the opportunity for communication within the boundaries of their cultural and religious worlds. The communicative significance becomes especially obvious if we take into account another significant feature of the linguistic situations of that time - the strong dialectal fragmentation of languages. During this era, supra-dialectal forms of communication “Koine” also emerged; later, on their basis, folk ethnic literary languages ​​were formed - such as Hindi, French and Russian, in contrast to the cult languages ​​- Sanskrit, Latin and Church Slavonic.
In modern times, the bilingualism of the bookish written and folk languages ​​is gradually being overcome. Folk languages ​​are becoming the main languages ​​of the school of science and book and written culture. Religious books are translated into them. Literary languages, as supra-dialectal forms of communication, displace and absorb dialects, gradually go beyond the limits of written use and include everyday communication - speech - into the sphere of correct use. Social integration of society determines the growing linguistic unity of the ethnic group.

In terms of the number of languages ​​and backgammon on Earth, there is a sharp asymmetry: there are significantly more languages ​​than peoples (about 2.5-5 thousand (or 30 thousand with dialects) languages ​​for about 1 thousand peoples. This is not the only sign of an ethnos or people.

From a philosophical point of view, language belongs to the category of spiritual culture of humanity. This is a form of social consciousness, that is, a reflection of the world in the consciousness of humanity. Language represents the image of the world, knowledge about the world. Language is a way of communication, a communication system that has its own content and the ability to convey, communicate this content in the form of social experience (cultural norms and traditions, natural science and technological knowledge).
The uniqueness of language as a social phenomenon is rooted in two of its features: firstly, in the universality of language as a means of communication and, secondly, in the fact that language is a means, not the content and not the goal of communication, the semantic shell of social consciousness but not itself. consciousness. The role of language is comparable to the role of a dictionary in relation to the entire variety of texts that can be written using this dictionary. The same language can be a means of expressing polar ideologies, etc.
Language acts as a universal means of communication of the people; it preserves the unity of the people in the historical change of generations and social formations, despite social barriers, thereby uniting the people in time, in geographical and social space.
In many ethical languages ​​there are two different words for designation: there is language (i.e., a common set of meanings and means of expression for the entire linguistic community) and there is speech (the use of these common capabilities in individual speech activity, i.e. in specific communicative acts).Language is speech, but correct, standardized. Speech is the individual use of language, but without rules, without norms, outside the law. Speech is the property of an individual, a special social group. Language imposes a ban on the use of words for purposes other than their intended purpose by individual speech. Because language is a socio-ideological system of signs, a semantic and meaningful norm, something universal that everyone uses to understand each other and recognize the world around them. Language is the source of culture as a norm (something stable, prescribed, generally accepted). Attention to language in postmodernism comes from the desire to change the paradigm of culture, which is impossible without the destruction of language - its institutional basis.
The plan of language content (linguistic semantics) includes two classes of meanings: the meanings of words and the meanings of grammatical structures and forms. In the processes of mapping the world, lexical meanings occupy a middle position between representations as a form of visual-figurative knowledge and concepts as a form of abstract-logical thinking. Most of the lexical meanings are common to speakers (supra-individual) and fairly stable ideas about objects, properties and processes of the external world.
Information stored in a language at two levels: in the language itself (library of meanings), using the language (library of texts). Of course, the first one is many times smaller in volume than the second one. However, despite the limited amount of information that makes up the semantics of a language, it plays an exceptionally important role in mastering the entire information wealth of humanity. The fact is that the meanings of words and the content of grammatical categories - all these inaccurate and shallow ideas about reality - captured the first and therefore important experience of man’s mastery of the surrounding reality. These initial ideas generally do not contradict the later acquired knowledge. On the contrary, they form the foundation on which the walls of even more complete, deep and accurate knowledge about the world are gradually erected.
In its main volume, the information that makes up the semantics of a language is known to all speakers of that language, without distinction. Before school, only in the process of language acquisition, ideas about time and space, action, goals, etc. are formed in the child’s mind (unnamed and not conscious before learning). laws of the surrounding world. This information is generally stable, in contrast to changing text information. In contrast to linguistic semantics, late information contained in texts is known to individual speakers to varying degrees based on age, education, etc.
Thus, language knows little about the world, for language is the first modeling semiotic system of human consciousness, the first imprinted view of the world. The picture of the world reflected in language can be described as naive (unscientific), it is seen through the eyes of a person (not God or an instrument), therefore it is approximate and inaccurate, but the picture of the language is mainly visual and corresponds to common sense, what knows the language is publicly and generally known, This is the semantic foundation of human consciousness.

The belief in the decisive influence of language on the spiritual development of a people was at the core of the philosophy of language of Wilhelm von Humboldt (1767-1835). While studying the language of the Spanish Basques, which was sharply different from the languages ​​of the Indo-European family, Humboldt came to the idea that different languages ​​are not just different shells of social consciousness, but different visions of the world. Later, in his work “On the Difference in the Structure of Human Languages ​​and Its Influence on the Spiritual Development of Mankind,” Humboldt wrote: “Each language contains an original worldview. Just as an individual sound comes between objects and a person, so the whole language as a whole acts between a person and nature, influencing on it from the inside and from the outside. Each language describes a circle around the people to which it belongs, from which a person is given the opportunity to leave only insofar as he immediately enters the circle of another language." In Russia, Humboldt’s ideas about the influence of language on the national consciousness were developed by A.A. Potebnya (1835-1891), he found the participation of language also in the development of thought itself.
The belief that people see the world differently - through the prism of their native language - underlies the theory of "linguistic relativity" of the Americans Edward Sapir (1884-1939) and Benjamin Lee Whorf (1897-1941). They sought to prove that the differences between Central European culture and the cultural world of the Indians were due to differences in languages. In the 60s, numerous experiments were carried out to test the hypothesis of “linguistic relativity”. In general, the experiments did not reveal any dependence of the results of cognitive processes on the lexical and grammatical structure of the language. At best, one could talk about confirmation of the “weak” version of the Sapir-Whorf hypothesis: “it is easier for speakers of certain languages ​​to speak and think about certain things because the language itself makes this task easier for them.” In general, psychologists have come to the conclusion that the main variable here is the activity of the cognitive person. In the Sapir-Whorf experiments, we are talking about the participation of language in the processes of perception, reproduction and memorization, and not about different pictures of the world. In general, we can conclude that a person is not in an insurmountable captivity of language, but for a person the world of his native language is the “house of being,” “the most intimate womb of culture” (M. Heidegger). This is the natural psychological environment of a person, that figurative and mental “air” that he breathes, in which his consciousness lives.

R.O. Jacobson defined a system of functions of language and speech:

• information reporting function
• expressive-emotive function (expressing one’s attitude towards what is being communicated)
• aesthetic
• an appealing function associated with the regulation of the behavior of the message addressee, private
  a case of the latter can be called the magical function of speech

Manifestations of the latter include conspiracies, curses, oaths (piety and oath), prayers, predictions, praises, taboos and taboo substitutions, vows of silence, sacred texts. A common feature of treating a word as a magical force is the non-conventional interpretation of a linguistic sign, i.e. the idea that a word is not a conventional designation of some object, but a part of it, therefore, pronouncing a ritual name can evoke the presence of the one named by it, and making a mistake in a verbal ritual means offending, angering higher powers or harming them. The origins of the non-conventional perception of a sign lie in the primary syncretism of the reflection of the world in the human psyche - this is one of the features of pre-logical thinking. But a different logic prevails: the story of the past is enough. To explain the present, similar phenomena can be identified, succession in time can be perceived as a cause-and-effect relationship, and the name of a thing as its essence. Identifying the sign and the signified, the word and the object, the name of the thing and the essence of the thing, mythological consciousness tends to attribute to the word certain transcendental properties - such as magical possibilities. In the mythological consciousness, the name of a deity or especially ritual formulas are fetishized; the fish can be worshiped as an icon or relics or other religious shrines. The very sound or writing of a name can be presented as a request addressed to God to allow, help, bless.
In the Orthodox Creed the following words were read: I believe... in God... born, not created. Under Patriarch Nikon, the conjunction “a” was omitted, which caused severe rejection from opponents of church reforms. In general, the fear of translations of Scripture into another language and, in general, the fear of any translations are associated with the unconventional perception of the sign. Even purely formal, variations in the expression of sacred meanings, hence the increased attention to spelling, spelling and even calligraphy. The name seemed to be the mysterious essence of a thing; to know the name meant to have power over what was named. The name is one of the main secrets of the world. Who named things? What do people's names mean? How do sounds make up a name? What does a name mean in a person’s destiny? There are two opposite extremes associated with names: the taboo on pronouncing the name and repeated repetitions of the name. The name of the main instrument of magic. Almost all designations of someone who casts a spell are associated with verbs denoting speech. (doctor, sorcerer, fortune teller, soothsayer, etc.) The name can also act as a talisman.
In times of sharp ideological shifts, there was a conscious break with the previous tradition, which required at least a partial rejection of the corresponding language.
From the point of view of psychology and semiotics, the unconventional interpretation of a sign in a sacred text appears as an irrational and subjectively biased attitude towards the word. Close to the aesthetic function of the word. It is not for nothing that the first poetic texts went back to magical texts. The magic of poetry is based on expression. The prophet and the poet are one person (Orpheus).

Body movements and gestures preceded words, the sound language developed as a kind of translation and consolidation in sound of those meanings that were expressed through movements and gestures. The mythological preconscious (collective unconscious) also preceded language; in its content, mythological consciousness is deeper and more significant than the system of linguistic meanings: myth is the syncretic worldview and worldview of primitive man. Language, as a simpler and clearer system, translated the vague images of the collective unconscious into a more reliable shell of words. But language acts as the most durable shell of early forms of social consciousness.

If classical philosophy dealt mainly with the problem of knowledge, i.e. relations between thinking and the material world, then almost all modern Western philosophy is experiencing a kind of “turn to language” (a linguistic turn), placing the problem of language in the center of attention, and therefore questions of cognition and meaning acquire a purely linguistic character in them. Poststructuralism, following Foucault, sees in modern society primarily the struggle for the “power of interpretation” of various ideological systems. At the same time, the “dominant ideologies,” taking over the cultural industry, in other words, the media, impose their language on individuals, i.e. according to the ideas of structuralists, who identify thinking with language, they impose the very way of thinking that meets the needs of these ideologies. Thus, the dominant ideologies significantly limit the ability of individuals to understand their life experience, their material existence. The modern cultural industry, by denying the individual an adequate means for organizing his own life experience, thereby deprives him of the necessary language for understanding both himself and the world around him. Thus, language is considered not just as a means of cognition, but also as an instrument of social communication, the manipulation of which concerns not only the language of science, but is mainly manifested in the degradation of the language of everyday life, serving as a symptom of “relations of domination and suppression.”
According to Foucault, each era has a more or less unified system of knowledge - an episteme. In turn, it is realized in the speech practice of contemporaries as a strictly defined language code - a set of instructions and prohibitions. This linguistic hole unconsciously predetermines the linguistic behavior, and therefore the thinking of individual individuals.
The most accessible and information-rich way to comprehend the consciousness of another person is information conveyed using ordinary language. Consciousness can not only be identified with oral speech. But also with a written text as the only possible means of fixing it in a more or less reliable way. Considering the world exclusively through the prism of consciousness, as a phenomenon of written culture, poststructuralists liken the self-awareness of an individual to a certain sum of texts in the mass of texts of a different nature, which, in their opinion, constitutes the world of culture. Any individual is inside the text, i.e. within the framework of a certain historical consciousness, as far as it is available to us in the available texts. The whole world is ultimately perceived as an endless, limitless text (Derrida), like a cosmic library, like a dictionary or encyclopedia (Eco).

Literature serves as a model for all texts, ensuring that the reader understands them.

• Language precedes man and even establishes him as such
• It is not the person who speaks this or that language, but the language “pronounces” the person according to those rules
  and laws that man is not given to know

Rhetoric

The word "rhetoric" has three meanings:
1. Rhetoric as the science of the general conditions of motivating discourse (semiology);
2. Rhetoric as a technique for generating a certain type of statement, as a mastery of argumentation techniques that make it possible to generate statements of conviction based on a reasonable balance of information and redundancy.
3. Rhetoric as a set of techniques of persuasion that have already been tested and accepted in society. In the latter case, rhetoric acts as a repository of established forms and well-established solutions.
There is a contradiction at the heart of rhetoric: on the one hand, rhetoric focuses on speeches that seek to convince the listener of something that he does not yet know, on the other hand, it achieves this based on what is already somehow known and desirable, trying to prove to him that the proposed solution necessarily follows from this knowledge and desire.

From some psychophysiological experiments it follows that human reactions to some essentially important stimuli are slowed down in comparison with similar reactions of animals by about one second. Apparently, the cause of this delay is hidden speech activity. It is language-consciousness that separates a person from the world. Even among primitive people, overcoming this isolation occurs through ritual and myth or silence.

The question of a paradigm shift in linguistics. A new paradigm of knowledge and the place of linguoculturology in it

The idea of ​​anthropocentric language can now be considered generally accepted: for many linguistic constructions, the idea of ​​a person acts as a natural starting point.

This scientific paradigm, which emerged at the turn of the millennium, has posed new tasks in the study of language and requires new methods for its description, new approaches to the analysis of its units, categories, and rules.

The question of a paradigm as a model for posing problems and a set of methods for solving them arose before researchers after the publication in 1962 of the famous book by T. Kuhn “The Structure of Scientific Revolutions” (Russian translation was made in 1977). T. Kuhn proposes to consider a paradigm as a scientific community, which is guided in its research activities by a certain body of knowledge and approach to the object of research (in our case, language). It is known that “in linguistics (and in the humanities in general) paradigms do not replace each other, but are superimposed on one another and coexist at the same time, ignoring each other.”

Traditionally, three scientific paradigms are distinguished: comparative-historical, system-structural and, finally, anthropocentric.

The comparative-historical paradigm was the first scientific paradigm in linguistics, because the comparative-historical method was the first special method for studying language. The entire 19th century passed under the auspices of this paradigm.

With the systemic-structural paradigm, attention was focused on an object, thing, name, so the word was in the center of attention. Even in the third millennium, it is still possible to study language within the framework of the systemic-structural paradigm, because this paradigm continues to exist in linguistics, and the number of its followers is quite large. In line with this paradigm, textbooks and academic grammars are still being built, and various kinds of reference books are being written. Fundamental research carried out within the framework of this paradigm is the most valuable use

a source of information not only for modern researchers, but also for future generations of linguists working in other paradigms.

The anthropocentric paradigm is a switch of interests of the researcher from objects of knowledge to the subject, i.e. Man in language and language in man are analyzed, since, according to I. A. Beaudoin de Courtenay, “language exists only in individual brains, only in souls, only in the psyche of individuals or individuals that make up a given linguistic society.”

The idea of ​​anthropocentricity of language is key in modern linguistics. Nowadays, the goal of linguistic analysis can no longer be considered simply to identify various characteristics of the language system.

Language is a most complex phenomenon. E. Benveniste wrote several decades ago: “The properties of language are so unique that we can, in essence, talk about the presence of not one, but several structures in a language, each of which could serve as the basis for the emergence of integral linguistics.” Language is a multidimensional phenomenon that arose in human society: it is both a system and an anti-system, and an activity and a product of this activity, both spirit and matter, and a spontaneously developing object and an ordered self-regulating phenomenon, it is both arbitrary and produced, etc. By characterizing language in all its complexity from opposite sides, we reveal its very essence.

To reflect the complex essence of language, Yu. S. Stepanov presented it in the form of several images, because none of these images is capable of fully reflecting all aspects of language: 1) language as the language of an individual; 2) language as a member of the family of languages; 3) language as a structure; 4) language as a system; 5) language as type and character; 6) language as a computer; 7) language as a space of thought and as a “house of spirit” (M. Heidegger), i.e. language as a result of complex human cognitive activity. Accordingly, from the standpoint of the seventh image, language, firstly, is the result of the activity of the people; secondly, the result of the activity of a creative person and the result of the activity of language normalizers (states, institutions that develop norms and rules).

To these images at the very end of the 20th century. another one has been added: language as a product of culture, as its important component and condition of existence, as a factor in the formation of cultural codes.

From the position of the anthropocentric paradigm, a person understands the world through awareness of himself, his theoretical and substantive activities in it. Numerous linguistic confirmations that we see the world through the prism of a person are metaphors such as: a blizzard has broken out, a blizzard has enveloped people, snowflakes are dancing, the sound has fallen asleep, birch catkins, Mother Winter, the years go by, a shadow lies down, overwhelmed by melancholy. Particularly impressive are the vivid poetic images: the world,

having awakened, he perked up; noon breathes lazily; the azure of heaven laughs; the vault of heaven looks sluggishly (F. Tyutchev).

No abstract theory can answer the question of why one can think of a feeling as fire and talk about the flame of love, the heat of hearts, the warmth of friendship, etc. Awareness of oneself as the measure of all things gives a person the right to create in his consciousness an anthropocentric order of things, which can be studied not at the everyday, but at the scientific level. This order, existing in the head, in the consciousness of a person, determines his spiritual essence, the motives of his actions, the hierarchy of values. All this can be understood by examining a person’s speech, those turns and expressions that he most often uses, to which he shows the highest level of empathy.

In the process of formation, the thesis was proclaimed as a new scientific paradigm: “The world is a collection of facts, not things” (L. Wittgenstein). Language was gradually reoriented to a fact, an event, and the focus was on the personality of the native speaker (linguistic personality, according to Yu. N. Karaulov). The new paradigm presupposes new settings and goals for language research, new key concepts and techniques. In the anthropocentric paradigm, the methods of constructing the subject of linguistic research have changed, the approach to the selection of general principles and methods of research has changed, and several competing metalanguages ​​of linguistic description have appeared (R. M. Frumkina).

Consequently, the formation of the anthropocentric paradigm led to a reversal of linguistic issues towards man and his place in culture, because the focus of culture and cultural tradition is the linguistic personality in all its diversity: ^-physical, ^-social, ^-intellectual, ^-emotional. -tional, JT-speech-mental. These hypostases of the Self have different forms of manifestation, for example, the emotional Self can manifest itself in different socio-psychological roles. The phrase Today the bright sun is shining contains the following thoughts: The physical self will experience the beneficial effects of the sun's rays; my ^-intellectual knows this and sends this information to the interlocutor (I-social), showing care for him (^-emotional); informing him about this, my speech-thinking self acts. By influencing any hypostasis of a personality, you can influence all other aspects of the addressee’s personality. Thus, the linguistic personality enters into communication as multidimensional, and this correlates with the strategies and tactics of verbal communication, with the social and psychological roles of communicants, and the cultural meaning of the information included in communication. A person cognizes the world around him only by first isolating himself from this world; he, as it were, opposes “I” to everything that is “non-#”. This, apparently, is the very structure of our

thinking and language: any speech-thought act always a priori presupposes recognition of the existence of the world and at the same time reports the presence of an act of reflection of the world by the subject.

Considering the above, we must remember that the anthropocentric paradigm in linguistics is something that cannot be ignored, even if the researcher works in the traditional - system-structural - paradigm.

So, the anthropocentric paradigm puts man in first place, and language is considered the main constitutive characteristic of man, his most important component. Human intellect, like man himself, is unthinkable outside of language and the linguistic ability as the ability to generate and perceive speech. If language did not invade all thought processes, if it were not capable of creating new mental spaces, then man would not go beyond the directly observable. A text created by a person reflects the movement of human thought, builds possible worlds, capturing the dynamics of thought and ways of representing it using language.

The main directions in modern linguistics, emerging within the framework of this paradigm, are cognitive linguistics and linguoculturology, which should be “focused on the cultural factor in language and the linguistic factor in man” (V.N. Telia). Consequently, linguoculturology is a product of the anthropocentric paradigm in linguistics, which has been developing in recent decades.

The key concepts of cognitive linguistics are the concept of information and its processing by the human mind, the concept of knowledge structures and their representation in the human mind and linguistic forms. If cognitive linguistics, together with cognitive psychology and cognitive sociology, which form cognitive science, try to answer the question of how human consciousness is organized in principle, how a person knows the world, what information about the world becomes knowledge, how mental spaces are created, then all attention is in linguoculturology focuses on a person in culture and his language, here it is necessary to give answers to many questions, including the following: how a person sees the world, what is the role of metaphor and symbol in culture, what is the role of phraseological units that have been retained in the language for centuries in the representation of culture, why they is that what a person needs?

Linguoculturology studies language as a cultural phenomenon. This is a certain vision of the world through the prism of the national language, when the language acts as an exponent of a special national mentality.

All linguistics is permeated with cultural and historical content, because its subject is language, which is a condition, basis and product of culture.

Among linguistic disciplines, the most “culturally bearing” ones are linguohistorical disciplines: social dialectology, ethnolinguistics, stylistics, vocabulary, phraseology, semantics, translation theory, etc.

Status of linguoculturology among other linguistic disciplines

The problem of the relationship and interconnection of language, culture, and ethnicity is an interdisciplinary problem, the solution of which is possible only through the efforts of several sciences - from philosophy and sociology to ethnolinguistics and linguoculturology. For example, questions of ethnic linguistic thinking are the prerogative of linguistic philosophy; the specifics of ethnic, social or group communication in the linguistic aspect are studied by psycholinguistics, etc.

Language is closely connected with culture: it grows into it, develops in it and expresses it.

Based on this idea, a new science arose - linguoculturalology, which can be considered an independent branch of linguistics, which took shape in the 90s of the 20th century. The term “linguoculturology” appeared in the last decade in connection with the works of the phraseological school headed by V.N. Telia, the works of Yu.S. Stepanov, A.D. Arutyunova, V.V. Vorobyov, V. Shaklein, V. A Maslova and other researchers. If cultural studies examines a person’s self-awareness in relation to nature, society, history, art and other spheres of his social and cultural existence, and linguistics examines the worldview that is displayed and fixed in language in the form of mental models of the linguistic picture of the world, then linguoculturology also has as its subject language and culture, in dialogue and interaction.

If the traditional way of thinking about the problem of interaction between language and culture is to try to solve linguistic problems using some ideas about culture, then our work studies the ways in which language embodies, stores and transmits culture in its units.

Linguoculturology is a branch of linguistics that arose at the intersection of linguistics and cultural studies and studies the manifestations of the culture of a people, which are reflected and entrenched in the language. Ethnolinguistics and sociolinguistics are closely connected with it, and so closely that this allows V.N. Telia to consider linguoculturology a branch of ethnolinguistics. But nevertheless, these are fundamentally different sciences.

Speaking about the ethnolinguistic direction, it should be remembered that its roots in Europe come from W. Humboldt, in America - from

F. Boas, E. Sapir, B. Whorf; in Russia the works of D.K. Zelenin, E.F. Karsky, A.A. Shakhmatov, A.A. Potebnya, A.N. Afanasyev, A.I. Sobolevsky and others were of great importance.

It was ethnolinguistics that V.A. Zvegintsev characterized as a direction that focuses its attention on the study of the connections of language with culture, folk customs, and the social structure of society or the nation as a whole. Ethnicity is a linguistic, traditional and cultural community of people connected by common ideas about their origin and historical destiny, common language, cultural characteristics and psyche, self-awareness of group unity. Ethnic self-awareness is the awareness by members of an ethnos of their group unity and differences from other similar formations.

At the center of modern ethnolinguistics are only those elements of the lexical system of a language that are correlated with certain material or cultural-historical complexes. For example, ethnolinguists reveal a complete inventory of cultural forms, rites, and rituals based on the material of Belarusian and Ukrainian Polesie. This territory can be considered one of those “nodal” Slavic regions, in relation to which, first of all, the task of a comprehensive study of Slavic antiquities should be set” (N.I. and S.M. Tolstoy).

Within this direction, two independent branches can be distinguished, which have emerged around two major problems: 1) reconstruction of an ethnic territory based on language (primarily the works of R.A. Ageeva, S.B. Bernshtein, V.V. Ivanov, T. V. Gamkrelidze and others); 2) reconstruction of the material and spiritual culture of the ethnos based on language data (works by V.V. Ivanov, V.N. Toporov, T.V. Tsivyan, T.M. Sudnik, N.I. Tolstoy and his school).

Thus, V.V. Ivanov and T.V. Gamkrelidze correlate the linguistic system with a certain archaeological culture. Semantic analysis of the reconstructed words and their correlation with denotations (objects of extra-linguistic reality that the speaker has in mind when pronouncing a given speech segment) makes it possible to establish the cultural-ecological and historical-geographical characteristics of these denotations. The reconstruction of Slavic, like any other culture in its most ancient form, is based on the interaction of linguistics, ethnography, folkloristics, archeology, and cultural studies.

In the second half of the 20th century. In the USSR, several scientific centers arose under the leadership of prominent scientists - V.N. Toporov, V.V. Ivanov, the school of ethnolinguistics of N.I. Tolstoy, ethnopsycholinguistics of Yu. A. Sorokin, N.V. Ufimtseva and others. Language in their research is interpreted as a “natural” substrate of culture, permeating all its aspects, serving as a tool for men-

tal ordering of the world and a means of consolidating the ethnic worldview. Since the 70s, the term ethnicity (from the Greek etnos - tribe, people) has been widely used. It is defined as a group phenomenon, a form of social organization of cultural differences: “Ethnicity is not chosen, but inherited” (S.V. Cheshko). The culture of humanity is a collection of ethnic cultures that are diverse because the actions of different peoples aimed at satisfying the same needs are different. Ethnic identity is manifested in everything: in the way people work, relax, eat, how they speak in different circumstances, etc. For example, it is believed that the most important feature of Russians is collectivism (conciliarity), therefore they are distinguished by a sense of belonging to a particular society, warmth and emotionality of relationships. These features of Russian culture are reflected in the Russian language. According to A. Vezhbitskaya, “the Russian language pays much more attention to emotions (than English) and has a much richer repertoire of lexical and grammatical expressions for distinguishing them.”

The school of ethnolinguistics headed by N.I. Tolstoy, which built the edifice of Slavic spiritual culture, became the most famous. The basis of his concept is the postulate about the isomorphism of culture and language and the applicability of the principles and methods used in modern linguistics to cultural objects.

The goal of ethnolinguistics, from the point of view of N.I. Tolstoy, is a historical retrospective, i.e. identifying folk stereotypes, revealing the folklore picture of the world of the people.

Sociolinguistics - only one of its aspects is the study of the relationship between language and society (language and culture, language and history, language and ethnicity, language and church, etc.), but sociolinguistics mainly studies the characteristics of language of different social and age groups groups (N.B. Mechkovskaya).

Thus, ethnolinguistics and sociolinguistics are fundamentally different sciences. If ethnolinguistics operates primarily with historically significant data and strives to discover historical facts of a particular ethnic group in modern material, and sociolinguistics considers exclusively the material of today, then linguoculturology examines both historical and modern linguistic facts through the prism of spiritual culture. To be fair, it should be said that there are other opinions on this issue. V.N. Telia, for example, believes that linguoculturology studies only the synchronous interactions of language and culture: it studies living communicative processes and the connection of the linguistic expressions used in them with the synchronously operating mentality of the people.

Language serves as a means of accumulating and storing culturally significant information. In some units, this information is implicit for a modern native speaker, hidden by centuries-old transformations, and can only be retrieved indirectly. But it exists and “works” at the subconscious level (for example, to the stimulus word SUN, subjects give answers, among which there are those coming from the semantics of myth - moon, sky, eye, God, head, etc.). A cultural linguist must apply some special techniques to extract the cultural information embedded in linguistic signs.

Our concept of linguoculturology also differs in the following. V. N. Telia believes that its object is cultural information not only purely national, but also universal, for example, encoded in the Bible, i.e. universals inherent in different cultures. We are only interested in cultural information that is inherent to a specific people or closely related peoples, for example, the Orthodox Slavs.

Regional linguistic studies and cultural linguistics differ in that regional linguistic studies study the actual national realities that are reflected in the language. These are non-equivalent linguistic units (according to E.M. Vereshchagin and V.G. Kostomarov) - designations of phenomena specific to a given culture.

Ethnopsycholinguistics is closely related to linguoculturology, which establishes how elements of behavior associated with a certain tradition are manifested in speech activity, analyzes differences in the verbal and non-verbal behavior of speakers of different languages, explores speech etiquette and the “color picture of the world”, gaps in the text during intercultural communication, studies bilingualism and multilingualism as a feature of the speech behavior of various peoples, etc. The main research method in ethnopsycholinguistics is the associative experiment, while linguoculturology uses various linguistic methods, without neglecting psycholinguistic methods. This is their main difference.

Culture: approaches to study. Tasks of cultural studies

The concept of culture is basic for linguoculturology, therefore we consider it necessary to consider in detail its ontology, semiotic character and other aspects important for our approach.

The word “culture” comes from the Latin Colere, which means “cultivation, education, development, veneration, cult.” Since the 18th century culture begins to be understood as everything that appeared thanks to human activity, his purposeful

reflections. All these meanings were preserved in later uses of the word “culture,” but initially this word meant “the purposeful impact of man on nature, changing nature in the interests of man, i.e., cultivating the land” (cf. agricultural culture).

Anthropology is one of the first sciences about man and his culture, which studied human behavior, the formation of norms, prohibitions, taboos associated with a person’s inclusion in the system of sociocultural relations, the influence of culture on sexual dimorphism, love as a cultural phenomenon, mythology as a cultural phenomenon and other problems. It arose in English-speaking countries in the 19th century. and had several directions, the most interesting of which, within the framework of our problem, can be considered cognitive anthropology.

Cognitive anthropology is based on the idea of ​​culture as a system of symbols, a specifically human way of cognition, organization and mental structuring of the world. Language, according to supporters of cognitive anthropology, contains all the cognitive categories that underlie human thinking and constitute the essence of culture. These categories are not inherent in a person; they are formed in the process of introducing a person to culture.

In the 1960s, cultural studies emerged in our country as an independent science of culture. It appeared at the intersection of philosophy, history, anthropology, sociology, psychology, ethnology, ethnography, linguistics, art history, semiotics, computer science, synthesizing the data of these sciences from a single point of view.

Culture is one of the fundamental concepts of social and humanitarian knowledge. This word began to be used as a scientific term from the second half of the 18th century. -- "the Age of Enlightenment." The initial definition of culture in scientific literature belongs to E. Tylor, who understood culture as a complex that includes knowledge, beliefs, arts, laws, morals, customs and other abilities and habits acquired by a person as a member of society. Now the definitions, according to P. S. Gurevich, are already four-digit in number, which indicates not so much an interest in the phenomenon, but rather the methodological difficulties of modern cultural studies. But so far in world cultural thought there is not only a unified understanding of culture, but also a common view on the ways of studying it, capable of overcoming this methodological discrepancy.

To date, cultural scientists have identified quite a few approaches to understanding and defining culture. Let's name some of them.

1. Descriptive, which lists individual elements and manifestations of culture - customs, activities, values

hundred, ideals, etc. With this approach, culture is defined as a set of achievements and institutions that have distanced our lives from the life of beast-like ancestors and serve two purposes: protecting humans from nature and regulating people’s relationships with each other (3. Freud). The disadvantage of this approach is that it is a deliberately incomplete list of manifestations of culture.

2. Value-based, in which culture is interpreted as a set of spiritual and material values ​​created by people. For an object to have value, a person must be aware of the presence of such properties in it. The ability to establish the value of objects is associated with the formation of value ideas in the human mind, but imagination is also important, with the help of which perfect models or ideals are created with which real-life objects are compared. This is how M. Heidegger understands culture: it is the realization of supreme values ​​through the cultivation of the highest human virtues, as well as M. Weber, G. Frantsev, N. Chavchavadze and others.

The disadvantage of this is that it narrows the view of culture, because it does not include the entire diversity of human activity, but only values, that is, the totality of the best creations, leaving its negative manifestations behind.

3. Activity, in which culture is understood as a human way of satisfying needs, as a special type of activity. This approach originates from B. Malinovsky, and is adjacent to the Marxist theory of culture: culture as a way of human activity (E. Markaryan, Yu. A. Sorokin, E. F. Tarasov).

4. Functionalist, which characterizes culture through the functions it performs in society: informational, adaptive, communicative, regulatory, normative, evaluative, integrative, socialization, etc. The disadvantage of this approach is the lack of development of the theory of functions, the lack of their consistent classification.

5. Hermeneutic, which treats culture as a set of texts. For them, culture is a set of texts, or more precisely, a mechanism that creates a set of texts (Yu.M. Lotman). Texts are the flesh and blood of culture. They can be considered both as a repository of information that must be extracted, and as a unique work generated by the originality of the author’s personality, which is valuable in itself. The disadvantage of this approach is the impossibility of an unambiguous understanding of the text.

6. Normative, in line with which culture is a set of norms and rules that regulate people’s lives, a lifestyle program (V.N. Sagatovsky). These concepts are also developed by Yu.M. Lotman and B.A. Uspensky, who understand by culture

dig into the hereditary memory of the collective, expressed in certain systems of prohibitions and regulations.

7. Spiritual. Adherents of this approach define culture as the spiritual life of society, as the flow of ideas and other products of spiritual creativity. The spiritual existence of society is culture (L. Kertman). The disadvantage of this approach is that it narrows the understanding of culture, because there is also material culture.

8. Dialogical, in which culture is a “dialogue of cultures” (V. Bibler) - a form of communication between its subjects (V. Bibler, S. S. Averintsev, B. A. Uspensky). Ethnic and national cultures created by individual peoples and nations are distinguished. Within national cultures, subcultures are distinguished. These are the cultures of individual social strata and groups (youth subculture, subculture of the criminal world, etc.). There is also a metaculture that unites different peoples, for example Christian culture. All these cultures enter into dialogue with each other. The more developed a national culture is, the more it gravitates towards dialogue with other cultures, becoming richer from these contacts, because it absorbs their achievements, but at the same time it is unified and standardized.

9. Informational. In it, culture is presented as a system of creation, storage, use and transmission of information; it is a system of signs used by society, in which social information is encrypted, i.e. content, meaning, meaning invested by people (Yu.M. Lotman). Here we can draw an analogy with a computer, or more precisely, with its information support: machine language, memory and information processing program. Culture also has languages, social memory, and programs for human behavior. Consequently, culture is the information support of society, it is social information that accumulates in society with the help of sign systems.

10. The symbolic approach focuses on the use of symbols in culture. Culture is a “symbolic universe” (Yu.M. Lotman). Some of its elements, acquiring a special ethnic meaning, become symbols of peoples: white-trunked birch, cabbage soup and porridge, samovar, bast shoes, sundress - for Russians; oatmeal and legends about ghosts in castles - for the English; spaghetti - for Italians; beer and sausage - for the Germans, etc.

11. Typological (M. Mamardashvili, S.S. Averintsev). When meeting with representatives of another nation, people tend to perceive their behavior from the perspective of their culture, that is, to “measure them by their own yardstick.” For example, Europeans who come into contact with the Japanese are struck by their smile when they talk about the death of loved ones , which they view as a manifestation of callousness and cruelty. From the standpoint of Japanese culture, this is refined politeness, a reluctance to bother your interlocutor with your problems.

What is considered by one people to be a manifestation of intelligence and frugality, by another - cunning and greed.

There are other views on the problem of culture. Thus, modern researcher Eric Wolf questions the very concept of culture, arguing that each culture is not an independent monad and that all cultures are interconnected and constantly flow into one another, while some of them are greatly modified, and some cease to exist.

All the approaches considered have a rational content, each of them points to some essential features of the concept of “culture”. But which ones are more significant? Here everything depends on the position of the researcher, on how he understands culture. For example, it seems to us that such features of culture are more significant as being the hereditary memory of a collective, which is expressed in certain systems of prohibitions and regulations, as well as considering culture through a dialogue of cultures. Culture includes ways and techniques of work, mores, customs, rituals, communication features, ways of seeing, understanding and transforming the world. For example, a maple leaf hanging on a tree is part of nature, but the same leaf in a herbarium is already part of culture; a stone lying on the side of the road is not culture, but the same stone placed on the grave of an ancestor is culture. Thus, culture is all the ways of living and acting in the world characteristic of a given people, as well as relationships between people (customs, rituals, communication features, etc.) and ways of seeing, understanding and transforming the world.

What makes culture so difficult to define and understand? The most important property of culture, which makes it almost impossible to develop a single and consistent definition of culture, is not just its complexity and multifaceted nature, but its antinomy. Antinomy is understood by us as the unity of two opposing, but equally well-founded judgments in culture. For example, familiarization with culture contributes to the socialization of the individual and at the same time creates the prerequisites for his individualization, i.e. contributes to the disclosure and affirmation of the individual’s uniqueness. Further, to a certain extent, culture does not depend on society, but it does not exist outside of society; it is created only in society. Culture ennobles a person and has a positive impact on society as a whole, but it can also have a negative impact, subjecting a person to various kinds of strong influences, such as mass culture. Culture exists as a process of preserving traditions, but it continuously violates norms and traditions, receiving vital force in innovations; its ability to self-renewal and constantly generate new forms is extremely great.

The analysis of culture is complicated not only by its many definitions, but also by the fact that many researchers (culturologists, anthropologists, philosophers, ethnographers and other scientists) return to the analysis of this essence several times, not only clarifying this concept, but also changing their views. So, in addition to the above definition, Yu.M. Lotman also gives the following: culture is “... a complex semiotic system, its function is memory, its main feature is accumulation”1 (1971); “culture is something common to a collective - a group of people living simultaneously and connected by a certain social organization... Culture is a form of communication between people”2 (1994).

A similar picture emerges among other authors. M. S. Kagan correlates this position in the theory of culture with a philosophical analysis of the essence of man and the aesthetic essence of art (the most complex areas of the human spirit): “Turning to the results of the study of culture leads to the conclusion that something similar to a theoretical study of man and art is happening here: because that if art models and illusorily recreates an integral human existence, then culture realizes this existence precisely as human in the fullness of its historically developed qualities and abilities. In other words, everything that is in a person as a person appears in the form of culture, and it turns out to be as versatile, rich and contradictory-additional as the person himself - the creator of culture and its main creation”3 (emphasis added).

Studying culture from different angles, each time we get slightly different results: the psychological-activity approach gives some results, the sociological approach gives different results, etc. Only by turning culture through its different facets can we get a more or less holistic idea of ​​this phenomenon.

Taking into account the existing discrepancies in definitions, we will accept a working definition of this entity. Culture is the totality of all forms of activity of a subject in the world, based on a system of attitudes and regulations, values ​​and norms, models and ideals; it is the hereditary memory of the collective, which “lives” only in dialogue with other cultures. So, by culture we understand a set of “rules of the game” of collective existence, a set of methods of social practice stored in the social memory of the collective, which are developed by people for socially significant practical and

1 Lotman Yu. M. About two models of communication in the cultural system // Semeiotike. - Tartu, 1971. - No. 6. - P. 228.

2 Lotman Yu.M. Conversations about Russian culture: Life and traditions of the Russian nobility. - St. Petersburg, 1994.

3 Kagan M. S. Philosophy of culture. - St. Petersburg, 1996. - pp. 19--20.

intellectual actions. Cultural norms are not inherited genetically, but are acquired through learning, therefore mastering the national culture requires serious intellectual and volitional efforts.

The tasks of cultural studies, philosophy and cultural theory, as it seems to us, are to comprehend culture in its real integrity and the completeness of various forms of existence, in its structure, functioning and development, and also to answer questions about the vitality of a particular culture , what universal human values ​​each culture contains, what are the national specifics of the cultures of different peoples, how an individual’s culture “behaves” in interaction with the cultures of other individuals, etc.

Culture and people. Culture and civilization

Let us try to characterize culture in general terms from the positions that are further developed in the manual.

As already noted, the most promising approaches to culture seem to us to be activity-based, normative, dialogical, and value-based approaches to culture, which we will discuss in more detail.

Culture does not exist outside of human activity and social communities, for it was human activity that gave birth to a new “supernatural” habitat - the fourth form of being - culture (M. S. Kagan). Let us recall that the three forms of being are “nature - society - man”. It follows that culture is the world of human activity, i.e. the world of artifacts (from the Latin arte - artificial and factus - made), this is the transformation of nature by man according to the laws of society. This artificial environment is sometimes called “second nature” (A.Ya. Gurevich and other researchers).

The greatest philosopher of the 20th century. M. Heidegger writes about this: “... human activity is understood and organized as culture. Culture is now the realization of supreme values ​​through the cultivation of the highest human virtues. It follows from the essence of culture that, as such cultivation, it begins, in turn, to cultivate itself, thus becoming cultural politics.”1

But culture is not just a collection of artifacts, i.e. The material world created by human hands is the world of meanings that a person puts into the products of his activity and into the activity itself. The creation of new meanings itself becomes the meaning of activity in spiritual culture - in art, religion, science.

1 Heidegger M. The time of the picture of the world // New technocratic wave in the West. - M., 1986. - P. 93.

The world of meanings is the world of products of human thought, the kingdom of the human mind, it is limitless and vast. Consequently, culture, which is formed by human activity, includes the person himself as a subject of activity, and methods of activity, and the variety of objects (material and spiritual) in which activity is objectified, and secondary methods of activity that deobjectify what is in the objective existence of culture, etc. Since culture is derived from human activity, its structure must be determined by the structure of the activity that generates it.

Any culture is a process and the result of change, adaptation to the environment. From the above it follows that the cultures of different peoples differ from each other primarily not in the type of contemplative exploration of the world and not even in the method of adaptive adaptation to the surrounding world, but in the type of its material and spiritual appropriation, i.e., an active, active behavioral reaction to the world. The subject's activity in the world is based on the attitudes and prescriptions he extracts from culture. And culture itself is not only a method of appropriation, but also a selection of an object for appropriation and its interpretation.

In any act of appropriation, we can distinguish both external (extensive) and internal (intensive) sides. The first characterizes the scope of the act. Over time, this area expands: people include more and more new material resources in the production process. The second reflects the method of appropriation. In our opinion, changes in the sphere of appropriation are of a general, international nature, while the method of appropriation always has a specific national coloring and reflects the activity-behavioral dominant of a particular people. If cultures differ in what we appropriate (object of appropriation), in what we receive as a result of appropriation (product), in the way we carry out this appropriation, as well as in the selection of objects for appropriation and their interpretation, then the same principle is characteristic of national culture formation, its foundation is based on universal human components, conditioned by the biological and psychological nature of man, the invariant properties of human societies, but the selection of objects, methods of their appropriation and interpretation have their own national specificity.

Humanity, being a single biological species, is not a single social collective. Different communities of people live in different natural and historical conditions, which allowed them to develop complexes of specific methods and forms of life activity, which are borrowed from each other in the process of interaction between communities. Where does Russian culture come from? Russian icon painting comes from Byzantium, from the Greeks. Where does Russian ballet come from?

From France. Where does the great Russian novel come from? From England, from Dickens. Pushkin wrote in Russian with errors, but in French - correctly. But he is the most Russian of poets! Where does Russian theater and Russian music come from? From the West. But in Russian culture, in essence, two cultures are combined - one folk, natural-pagan Russian culture, which, having rejected everything foreign, closed in on itself and froze in almost unchanged forms, the second - mastered the fruits of European science, art, philosophy, acquired the forms of noble, secular culture. Together they form one of the richest national cultures in the world.

Thus, there is no culture “in general,” because each culture embodies a specific set of ways of social practice of a particular community, nation. So, for example, Russian culture remained Russian for many centuries (despite the expansion of the productive sphere of activity of the Russian people during this time), it did not turn into Georgian in the Caucasus or Uzbek in Central Asia. In Russian culture there is a development from the ancient Russian tradition of pan-sacrality, which removes the opposition of Heaven and Earth, divine and human, profane and sacred, i.e. ordinary and sacred (god-man in Russian religious philosophy).

Neglect of human life and disrespect for the individual are significant differences in East Slavic culture. Herzen said that no one in Europe would have thought of whipping Spinoza or giving Pascal as a soldier. For Russia, these are ordinary facts: Shevchenko went through decades of soldiering, Chaadaev was declared crazy, etc.

National culture enters into dialogue with other national cultures, highlighting things that the native culture did not pay attention to. M. M. Bakhtin wrote about this: “We pose new questions to a foreign culture, which it has not asked itself, we look for answers to these questions of ours, and a foreign culture answers us, revealing to us its sides, new semantic depths.” "1. This is a pattern of intercultural communication, its integral part, the study of which is of particular interest.

As E. Benveniste noted, the entire history of modern thought and the main acquisitions of spiritual culture in the Western world are connected with how people create and how they handle several dozen basic words. In our opinion, such words include the words “culture” and “civilization.”

The term civilization (Latin civilis - civil, public) arose in the 17th century. At that time, civilization was understood as anti-

1 Bakhtin M.M. Aesthetics of verbal creativity. -- M., 1979. -- P. 335. 20

the position of savagery, i.e. was in fact synonymous with culture. The distinction between these two terms first began at the end of the 19th century. in German scientific literature. Civilization began to be understood as the totality of material and social benefits acquired by society thanks to the development of social production. Culture was recognized as the spiritual content of civilization. The problem of the relationship between these two concepts was studied by O. Spengler, A. Toynbee, N.A. Berdyaev, P. Sorokin and others.

Developing his concept of culture, the German philosopher O. Spengler in his work “The Decline of Europe,” published in 1918 (translated into Russian in 1993), writes that each culture has its own civilization, which is, in essence, death of culture. He writes: “Culture and civilization are the living body of soulfulness and its mummy.” Culture creates diversity, presupposing inequality and individual uniqueness, while civilization strives for equality, unification and standard. Culture is elitist and aristocratic, civilization is democratic. Culture rises above the practical needs of people, because it is aimed at spiritual ideals, while civilization is utilitarian. Culture is national, civilization is international; culture is associated with cult, myth and religion, civilization is atheistic.

O. Spengler speaks of European civilization as the final phase of the evolution of Europe, i.e. civilization is the last stage of development of any sociocultural world, the era of its “decline.”

The Anglo-American tradition has a different understanding of civilization. The greatest historian of the 20th century. A. Toynbee calls different types of society civilizations, i.e. in fact, any individual sociocultural world. Modern American researcher S. Huntington defines civilization as a cultural community of the highest rank, the highest level of cultural identity of people. He identifies 8 major civilizations - Western, Confucian, Japanese, Islamic, Hindu, Orthodox-Slavic, Latin American and African.

In the Russian language, the word “civilization,” unlike French and English, where it came in 1767 and 1777, respectively, appeared late. But the point is not in the origin of the word, but in the concept that was attributed to it.

Along with O. Spengler, G. Shpet also views civilization as a degeneration of culture. Civilization is the completion and outcome of culture, he asserts. A similar point of view was held by N. A. Berdyaev: culture has a soul; civilization has only methods and tools.

Other researchers distinguish between culture and civilization according to other criteria. For example, A. Bely in his work “The Crisis of Culture” wrote: “The crises of modern culture are in the mixture of civilization and culture; civilization is a creation from the natural world

given; what was once solidified, what has become, has become frozen, becomes industrial consumption in civilization.” Culture is “the activity of preserving and growing the vital forces of the individual and the race through the development of these forces in the creative transformation of reality; the beginning of culture is therefore rooted in the growth of individuality; its continuation is in the individual growth of the sum of personalities”1.

From the point of view of M.K. Mamardashvili, culture is something that can be acquired only through one’s own spiritual effort, while civilization is something that can be used and taken away. Culture creates something new, civilization only replicates what is known.

D.S. Likhachev believed that culture contains only eternal, enduring values, aspirations for the ideal; In addition to the positive, civilization has dead ends, bends, and false directions; it strives for a convenient arrangement of life. Culture is inappropriate, superfluous from the point of view of the tasks of survival and preservation of the species, and civilization is pragmatic. “Playing the fool” is real culture, according to D.S. Likhachev.

To summarize what has been said, it should be noted that culture developed in two directions: 1) satisfying the material needs of man - this direction developed into civilization; 2) satisfaction of spiritual needs, i.e. culture itself, which is symbolic in nature. Moreover, the second direction cannot be considered additional to the first; it is the most important independent branch.

Cultural historians are well aware that the most economically primitive tribes, sometimes on the verge of extinction, had a very complex and branched system of spiritual culture - myths, rites, rituals, beliefs, etc. The main efforts of these tribes, although this seems strange to us, were aimed not at increasing biological survival, but at preserving spiritual achievements. This pattern has been observed in many societies, which cannot be a mere accident or a fatal delusion, and therefore spiritual culture cannot be considered secondary to material culture (cf. the thesis “being determines consciousness”).

So, culture creates means and ways of developing the spiritual principle in a person, and civilization supplies him with the means of subsistence; it is aimed at satisfying practical needs. Culture ennobles and elevates the human soul, and civilization provides comfort for the body.

The antinomy of civilization - culture has a serious theoretical meaning, although, in the figurative expression of A.A. Brudny, these are the two hands of humanity, and therefore to assert that the right one is not

1 Bely A. At the pass. Crisis of culture. -- M., 1910. -- P. 72. 22

knows what the left is doing - self-deception. The right doesn't want to know what the left is doing. Self-deception is a typical state of humanity, and it is so typical that it involuntarily begins to seem as if it constitutes some necessary condition for the existence of humanity, appearing in various forms, all of which are part of culture.

The distinction between culture and civilization allows us to answer the following questions. How are man and humanity related? -- Through culture and sexual selection. How do people and society relate? - Through civilization.

For linguoculturology, culture is of greater interest than civilization, because civilization is material, and culture is symbolic. Linguistic-urology studies primarily myths, customs, habits, rites, rituals, cultural symbols, etc. These concepts belong to culture, they are fixed in forms of everyday and ritual behavior, in language; observation of them served as material for this study.

Let us briefly summarize what has been said. According to O. Toffler, culture is not something fossilized, it is something that we create anew every day. Maybe not as rapidly as Toffler claims, but culture is transforming and developing. Developing in two forms - as material and as spiritual culture, it “split” into two entities - culture itself and civilization.

Since the beginning of the 20th century. culture began to be seen as a specific system of values ​​and ideas. Culture in this understanding is a set of absolute values ​​created by man, it is the expression of human relations in objects, actions, words to which people attach meaning, i.e. the value system is one of the most important aspects of culture. Values, norms, models, ideals are the most important components of axiology, the doctrine of values. The value system is considered the core of spiritual culture, evidence of this is the following most value-based cultural concepts: faith, heaven, hell, sin, conscience, law, order, happiness, homeland, etc. However, any fragment of the world can become value-colored, for example, a desert, mountains - in the Christian picture of the world.

There is a concept of “cultural determinism”, according to which the culture of the country, the culture of the nation (if the country is multinational) and religion as the most important part of culture ultimately determine the level of its economic development. According to N. A. Berdyaev, in the soul of a Russian person Christianity and the pagan-mythological idea of ​​the world are fused together: “In the type of Russian person, two elements always collide - primitive, natural paganism, and Orthodox, received from Byzantium, asceticism, aspiration to the otherworldly

to the world"1. Thus, the mentality of the nation as a whole is based on religion, but history, climate, common space play an important role, i.e. “landscape of the Russian land” (according to N.A. Berdyaev), specificity of the language.

The famous Russian culturologist V. N. Sagatovsky identifies the following features in the Russian character: unpredictability (the most important feature), spirituality (religiosity, the desire to search for a higher meaning), sincerity, concentration of forces, which is often replaced by relaxation, the desire to contemplate, have a smoke, pour out the soul, as well as maximalism and weak character, which together give rise to Oblomovism. The totality of contradictory properties in the Russian character is noticed by everyone; It was she who allowed A.K. Tolstoy to express the scope of the Russian soul:

If you love, it’s crazy, If you threaten, then it’s not a joke... If you ask, then with all your soul, If you feast, then it’s a feast!

If nature has one dimension - material, because it is matter in its various forms (physical, chemical, biological), just as society seems to us one-dimensional - this is a system of economic and legal relations, then culture is much more complex: it is divided into material and spiritual, external and internal culture of the individual and the culture of the nation. Another dimension of culture is sectoral: legal culture, artistic culture, moral culture, communication culture. Culture is realized and differentiated in the spatio-temporal structures of society, nation - the culture of Ancient Greece, Egypt, the culture of the Slavs, etc. Every national culture is multi-layered - peasant culture, the culture of the “new Russians”, etc.

Thus, culture is a complex, multifaceted phenomenon that has a communicative-activity, value and symbolic nature. It establishes a person’s place in the system of social production, distribution and consumption of material values. It is holistic, has individual originality and a general idea and style, that is, a special version of the struggle between life and death, spirit and matter.

The early culture of the Slavs, recorded in the language, the material of which is used in this manual, was a mythological culture, but it did not disappear without a trace. Often transformed beyond recognition, it lives in linguistic metaphors, phraseological units, proverbs, sayings, folk songs, etc. Therefore, we can talk about the mytho-archetypal beginning of Slavic culture.

1 Berdyaev N.A. Philosophy of inequality // Russian abroad. -- M., 1991. -- P. 8. 24

Each new speaker of a language forms his vision of the world not on the basis of independent processing of his thoughts and experiences, but within the framework of the experience of his linguistic ancestors enshrined in the concepts of language, which is recorded in myths and archetypes; By learning this experience, we are only trying to apply it and slightly improve it. But in the process of learning about the world, new concepts are also created, fixed in language, which is a cultural heritage: language is “a means of discovering what has not yet been known” (Humboldt. On the comparative study of languages).

Consequently, language does not simply name what is in culture, does not simply express it, shapes culture, as if growing into it, but it itself develops in culture.

This interaction of language and culture is precisely what linguoculturology is designed to study.

Questions and tasks

1. What paradigms in linguistic science preceded the new anthropological paradigm?

2. What unites linguoculturology and ethnolinguistics, linguoculturology and sociolinguistics, linguoculturology and linguocultural studies? What makes them different?

3. Give a working definition of culture. What approaches to understanding culture can be identified at the turn of the millennium? Justify the prospects of the value approach.

4. Culture and civilization. What is their difference?

Now, in post-perestroika Russia, slang is popular, the inappropriate use of foreign words, jargons of various stripes. This, of course, is all understandable. After all, who began to dominate our country after the collapse of the USSR? Organized crime world. It has its own structure, it has its own language.

And elements of this language, as the dominant culture, naturally began to occupy a dominant place. By the way, there is nothing unusual about this. This has happened at all times and among all peoples - the way of life, the culture of the core of the country spreads to the entire periphery, implanting its own language.

However, there is a downside to this pattern: language, being a means of communication, can attract culture like a magnet. Therefore, the following work needs to be done: try to raise the prestige of the “high” style, make it a distinctive feature of a successful person.

Correct, balanced speech should become the norm in society. Moreover, cultural speech should be mandatory and necessary for the majority. Then, of course, such a linguistic culture will pull along with it the most appropriate layer of society. And he will take a dominant position.

In this case, unfortunately, this does not happen with us. From all sides: from newspapers, radio, television and even the Internet, a person is bombarded with examples of the use of words of low culture, and such a perverted, mutated situation with our great and powerful language in the past is already perceived, as a rule, as a worthy renewal by new trends in life. But let's figure out where the tops are and where the roots are and let's not confuse cause and effect.

For example, let's take action-packed films, which, due to their exciting nature, have a direct impact on people's minds. And what do they see? Thieves, murderers, drunken cops live bright, exciting lives. The word uttered by the hero of the film immediately becomes on everyone’s lips, sprouting like a rich harvest among the masses.

For example, let's look at the influence of the film "Interdevochka", which many have seen. Despite the complexity and tragedy of the fate of the main character, her life was presented as an exciting adventure, full of romance, a stellar rise above the ordinary, dull life of ordinary people.

And immediately the activity of a currency prostitute became prestigious for many. Do you understand what happened? One film has made paneling a tempting and promising pastime in the country. Sociological surveys of girls conducted soon showed that most of them dreamed of becoming prostitutes.

Indeed, the topic itself is relevant. Bandits and all other evil spirits are currently sweeping the country. Of course, we need to talk about this, and talk loudly so that everyone can hear it, but not in laudatory tones, thereby promoting such a way of life. But it is necessary, by showing this scum, to immediately demonstrate the other side of their life, to present it as the antithesis of the normal layer of society, which is structured and speaks differently.

It is necessary to make it prestigious and significant, primarily through the same media, and then people will have a desire to speak and live according to such a standard for the development of society. Why, for example, don’t talented artists star in an exciting film, where the main character will be an intelligent person who speaks beautifully and correctly. And in this way you can raise the importance of high, pure speech in people.

In this natural way, the wave of cultural speech will begin to rise, and to consolidate such a surge, a law regulating the use of linguistic means can be adopted. Because such a law adopted now will not work, because it is foreign, alien to the current state of affairs, and has no basis.

First you need to raise a wave of desire among the people, and then pass a law, which only then will work constructively. This is how you can solve this issue, which now seems insoluble to many, even highly educated people.

Unfortunately, the current musical culture does not support the linguistic one. And the point is not that many fashionable musical trends, such as rock, pop and rap, are spoiled by low-grade imitations of something great. That's not the point. It is very important what lyrics go with this music. What do we hear?

“...Vanka-basin, I-you, aha-aha...” - that is, monstrously unconstructive, some kind of wild cries. And they, presented in a fashionable topic, impose a trend of such meaningless words, conversations without ideas, not connected by meaning. Not only that: such careless slang becomes prestigious.

A set of word-symbols that cannot form a coherent speech has become an indicator of the elite, some distinctive feature of bohemia, standing above mere mortals.

Many people, especially young people, do not notice that the intelligentsia - this immune system of society - is itself already infected with cadaveric poison that has risen from the murky prison lowlands and they begin to see hallucinations that prevent them from figuring out where the truth is and where the lies are.

Well, why not write lyrics for the same rock or rap on a cultural level, so that the theme presented has a high syllable, so that the song is pleasant and well received by listeners? All this will shape the taste of the younger generation, on whom the future of the country depends.

After all, now young people are decomposing on these meaningless clips. The basis of a thoughtless existence is fixed in their minds, and it shapes their lifestyle, distorting moral values. So, very simply, we ourselves are creating a big problem for ourselves, which we can no longer cope with using forceful operational methods.

By raising the culture of language, we raise the general culture of behavior, and therefore our standard of living. By omitting the culture of language, we trample universal human norms of communication into the mud and thereby reduce our standard of living. It is not surprising that the prestige of our country in the international arena is falling.

Why should he rise up, if even our intelligentsia often speaks like an ordinary cook?

Abstract of the dissertation on this topic ""

As a manuscript

Borscheva Veronika Vladimirovna

FORMATION OF LINGUISTIC CULTURE OF STUDENTS

(based on learning English)

13.00.01 - General pedagogy, history of pedagogy and education

dissertation for the degree of candidate of pedagogical sciences

Saratov - 2005

The work was carried out at Saratov State University named after N.G. Chernyshevsky

Scientific director

Doctor of Pedagogical Sciences, Professor Zhelezovskaya Galina Ivanovna

Official opponents:

Doctor of Pedagogical Sciences, Professor Korepanova Marina Vasilievna

Candidate of Pedagogical Sciences, Associate Professor Svetlana Valentinovna Mureeva

Leading organization

Kazan State Pedagogical University

The defense will take place "X^ ^OAYK^lYA^_ 2005 at o'clock

at a meeting of the dissertation council D 212.243.12 at Saratov State University named after N.G. Chernyshevsky at the address: 410012, Saratov, st. Astrakhanskaya, 83, building 7, room 24.

The dissertation can be found in the scientific library of Saratov State University named after N. G. Chernyshevsky.

Scientific secretary of the dissertation council

Turchin G.D.

ЪХЪ GENERAL CHARACTERISTICS OF WORK

The relevance of research. Modern society dictates ever higher demands on a person and on all spheres of his life. A person of the third millennium, living in a new information space, must be more competent, educated, informed, diversified, have more developed thinking and intelligence. Changes in the life of the world community, the globalization of the Internet have significantly expanded the possibilities of intercultural communication. Thus, the linguistic culture of a specialist who professionally speaks a foreign language is of priority importance, and its formation is a necessary condition for the implementation of the ideas of personality-oriented education. The modern trend of teaching a foreign language in the context of a dialogue of cultures requires a specialist to master the norms of intercultural, professionally oriented communication. Achieving a level of general and professional culture that corresponds to the world level, as a goal of training, is reflected in the State Educational Standard for Higher and Professional Education, the Law of the Russian Federation on Education and other regulatory documents.

An analysis of modern literature on language policy issues in teaching foreign languages ​​indicates an increased need for the integration of culture into the educational process. The theoretical foundations of this problem were studied in the works of I.I. Khaleeva (1989), V.P. Furmanova (1994), S.G. Ter-Minasova (1994), V.V. Oshchepkova (1995), V.V. Safonova (1996), P.V. Sysoeva (1999), etc. A new direction in research on the training of future teachers and linguists that has emerged in recent years is focused on the formation of professional competencies that are important from the point of view of intercultural communication (I.I. Leifa, 1995; N.B.Ishkhanyan, 1996; L.B.Yakushkina, 1997; T.V.Aldonova, 1998; G.G.Zhoglina, 1998; E.V.Kavnatskaya, 1998; L.G.Kuzmina, 1998; O E. Lomakina, 1998; G. V. Selikhova, 1998; E. N. Grom, 1999; O. A. Bondarenko, 2000; E. I. Vorobyova, 2000; L. D. Litvinova, 2000; M. V. .Mazo, 2000; I.A.Megalova, 2000; S.V.Mureeva, 2001; A.N.Fedorova, 2001; N.N.Grigorieva, 2004; N.N.Grishko, 2004). Quite often, researchers develop the problem of the formation and development of a specialist’s professional culture (G.A. Hertsog, 1995; A.A. Kriulina, 1996; A.V. Gavrilov, 2000; O.P. Shamaeva, 2000; L.V. Mizinova, 2001; L.A. Razaeva, 2001; O.O. Annenkova, 2002; N.S. Kindrat, 2002).

It should be noted that among the huge variety of works devoted generally to one topic and written in line with intercultural communication, there are no works on the problems of forming the linguistic culture of specialists - one of the most important aspects of professional training at a university. Thus, it can be argued that there is a contradiction between the increasing attention to the problem of studying cultures in the study of languages, modern requirements for

specialists in the field of language and theoretical

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development of this issue. The noted contradiction allows us to formulate the research problem: what are the pedagogical means of forming the linguistic culture of students? This fact determined the choice of the research topic: “Formation of the linguistic culture of students.”

The relevance of the problem under consideration is determined by:

The object of the study is the process of multicultural education of students at the university.

The subject of the study is the formation of the linguistic culture of students in the process of learning English.

The purpose of the study is the theoretical development and scientific substantiation of a complex of pedagogical means of forming the linguistic culture of students.

Research hypothesis. The formation of linguistic culture of students will be successful if:

This process consists of several stages corresponding to the logic of the development of linguistic culture and at each of them one of its structural components is highlighted as a priority in accordance with their hierarchical subordination: at the first stage, the complex of pedagogical means is focused on the development of the cognitive component, at the second - the axiological component, at in the third, the emphasis shifts towards the motivational-behavioral component and at the final stage - the personal-creative component will take a leading place in the process of forming the linguistic culture of future specialists;

Teaching a foreign language is a continuous process carried out within the framework of a linguo-sociocultural approach from the standpoint of intercultural communication; and the author’s program for the formation of linguistic culture is based on the didactic principles of cognitive-activity orientation, situational™, contrastivity, axiological orientation, interdisciplinary and interaspect coordination, the principle of dialogue of cultures and taking into account the characteristics of the subjects of the educational process;

In accordance with the purpose, object, subject and hypothesis, it turned out to be necessary to solve the following research problems:

1. To clarify the essence of linguistic culture and give a meaningful description of this concept on the basis of a scientific and practical analysis of fundamental philosophical, psychological, pedagogical, cultural, methodological and linguodidactic literature.

3. Design a criteria system, an apparatus for diagnosing and assessing the quality of the formed linguistic culture.

The methodological basis for this study was the provisions and a number of conceptual ideas reflected in domestic and foreign philosophical, psychological-pedagogical, cultural, methodological and linguodidactic literature:

Works on cultural studies (A. A. Arnoldov, E. Baller, M. M. Bakhtin, S. I. Gessen, B. S. Erasov, A. S. Zapesotsky, F. Kluckhohn, Yu. M. Lotman, B. Malinovsky, E. Markaryan, T. G. Stefanenko, Z. Freud, M. Heidegger, J. Hofstede, A. Chizhevsky, A. E. Chusin-Rusov, A. Schweitzer, T. Edward);

Pedagogical works (V.I. Andreev, Yu.K. Babansky, A.V. Vygotsky, G.I. Zhelezovskaya, P.I. Pidkasisty, I P. Podlasy, V.A. Slastenin, S.D Smirnov);

Works on the theory and methodology of teaching foreign languages ​​(I.A. Zimnyaya, G.A. Kitaygorodskaya, V.P. Kuzovlev, R.P. Milrud, R.K. Minyar-Beloruchev, E.I. Passov, G.V. Rogova, K.I. Salomatov, J. Harmer, E. Hadley, G. Hudson, S.F. Shatilov);

Works on cultural studies and sociocultural foundations of education (E.M. Vereshchagin, V.G. Kostomarov, Yu.N. Karaulov, V.V. Oshchepkova, V.V. Safonova, P.V. Sysoev, S.G. Ter- Minasova, G.D. Tomakhin, V.P. Furmanova, I.I. Khaleeva).

Of great importance for the study of this problem were the theoretical works of foreign scientists on general issues of teaching foreign languages ​​in the context of intercultural communication (N. D. Brown, V. Galloway, A. O. Hadley, J. Harmer, M. Meyer, Margaret D. Push, H. Ned Seelye, J. Sheils, G. R. Shirts, S. Stempleski).

The combination of the theoretical and methodological level of research with the solution of applied problems led to the choice of methods adequate to the content, including: theoretical analysis of scientific literature on pedagogy, philosophy, psychology, cultural studies, linguistics, linguodidactics, psycholinguistics, ethnopsychology, sociology; studying the results of students' activities through questionnaires, surveys and testing; forecasting; modeling; method of observing the educational process and analyzing student responses; pedagogical experiment; diagnostic method.

The main basis for experimental research on the formation of linguistic culture of students were: Saratov State Socio-Economic University, Pedagogical Institute of Saratov State University. N.G. Chernyshevsky.

The study was conducted over five years from 2000 to 2005 and consisted of three stages. At the first stage (2000-2001), at the Faculty of Foreign Languages ​​of the Pedagogical Institute of SSU, exploratory experimental work was carried out to identify forms and methods of research; philosophical, psychological-pedagogical, linguistic, cultural and methodological literature was studied; observation of English language practice classes in educational institutions was carried out; the experience of teaching a foreign language in the context of intercultural communication and the development of professional culture of language specialists was studied and generalized; linguodidactic, cultural and sociocultural material was selected for experimental research; a hypothesis was formulated; The research methodology was developed. At the second stage (2001-2004), ascertaining and formative experiments were carried out; the research hypothesis was tested; adjustments were made to his primary methodology; ways, means and forms of organizing the educational process were determined with the aim of effectively forming the linguistic culture of students. At the third stage (2004-2005), the research results were analyzed and summarized; theoretical and experimental conclusions were clarified; The research results were introduced into the practice of universities, schools, lyceums, and gymnasiums in the cities of Saratov and Engels, conclusions and practical recommendations were formulated.

The scientific novelty of the research results lies in the fact that it substantiates the search for ways to solve the problem of developing a linguistic culture among students, increasing their overall level of professional training and promoting more fruitful and effective professional communication; the content of the components of linguistic culture was specified and a refined author's definition of this concept was developed: the ability to analyze the culture of native speakers of the language being studied and their mentality through linguistic and extralinguistic factors, to form a national-linguistic picture of the culture being studied in the process of language acquisition, to assimilate this culture for fruitful intercultural communication, that is conduct a dialogue with representatives of this culture, taking into account all the norms, rules, values ​​established and accepted in it, and acting adequately to the expected cultural models; a theoretical mechanism has been developed, stages have been identified and a set of pedagogical means for developing the linguistic culture of students has been defined; an original program for the formation of linguistic culture of students has been developed, based on didactic principles: cognitive-activity orientation, situational, contrastive, axiological orientation, interdisciplinary and interaspect

coordination; a criterion-diagnostic apparatus for identifying the levels of formed™ linguistic culture (reproductive, productive and research) has been proposed.

The theoretical significance of the research results lies in the fact that they complement and concretize existing ideas about the essence of linguistic culture and modern approaches to teaching a foreign language and thereby contribute to the development of a holistic concept of the educational process from the perspective of intercultural communication. The conducted research can serve as the initial theoretical basis for further research in the field of implementing the formation of the professional culture of future specialists.

The practical significance of the results of the dissertation research lies in the fact that it presents a complex of pedagogical means for developing the linguistic culture of students, the effectiveness of which has been experimentally tested and confirmed by positive results. The applied significance of the proposed research lies in the developed methodological recommendations that can be used in creating teaching aids for schools and universities, in drawing up work programs, curricula, special courses, for planning practical classes in English, as well as for analyzing the effectiveness and ways improving the teaching of a foreign language at a university; As part of the work, an educational and methodological manual on text interpretation, an educational and methodological development on communicative grammar, a number of multimedia lectures and presentations of a sociocultural orientation, which are presented on the INTERNET system and can be used for distance learning (www seun gi), plan a map of the introductory and remedial course, and also developed methodological recommendations for ensuring the educational process in the 1st year of the language faculty with additional materials for conducting Olympiads according to international standards.

The reliability of the research results obtained is ensured by the methodological validity and argumentation of the initial theoretical provisions; the adequacy of the logic and methods of research to its subject, goals and objectives; the basis of the main provisions and scientific conclusions on the achievements of pedagogy and methodology, as well as on the daily work and experience of experimental activities of the dissertation candidate; a rational combination of theoretical and experimental research; practical confirmation of the main theoretical principles by the results of experimental work.

The following provisions are submitted for defense, reflecting general pedagogical trends in the formation of the linguistic culture of students in the process of learning a foreign language:

1 The concept of “linguistic culture” as a hierarchical, multi-level, polystructural formation, based on a complex mechanism for generating the perception of speech and mental action, represents the ability

analyze the culture of native speakers of the language being studied and their mentality through linguistic and extralinguistic factors, form a national-linguistic picture of the culture being studied in the process of language acquisition, assimilate this culture for fruitful intercultural communication, that is, conduct a dialogue with representatives of this culture, taking into account all the norms and rules , the values ​​established and accepted within it, and acting in accordance with expected cultural models.

3. The author’s program for the formation of the linguistic culture of students, based on the didactic principles of cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination, and helping to prepare students for intercultural professionally oriented communication in their native and foreign languages.

4. Criteria-diagnostic apparatus that provides monitoring of the quality of the formed linguistic culture.

Approbation of the research results, conclusions and recommendations set out in the work was carried out through discussion of the dissertation materials at the Department of Pedagogy of Saratov State University, at monthly meetings of the methodological association of 1st year teachers under the guidance of the dissertation candidate, at annual scientific and practical conferences held by the Faculty of Foreign Languages ​​of the Pedagogical Institute of Saratov State University them. N.G. Chernyshevsky (Saratov, 2000-2003), Department of Translation Studies and Intercultural Communication of the SGSEU (Saratov, 2003-2005), at the international conferences "English Unites the World: Diversity Within Unity" (Saratov, 2002) and "Didactic, methodological and linguistic foundations of professional oriented teaching of foreign languages ​​at a university" (Saratov, 2003), at a series of seminars organized by the Volga Humanitarian Foundation and the British Council (Samara, 2002), at the All-Russian conference "Problems of intercultural and professional communication" (Saratov, 2004).

The implementation of the research results was carried out during the educational process of higher educational institutions (Pedagogical Institute of Saratov State University named after N.G. Chernyshevsky, Saratov Socio-Economic University, Balashov branch of Saratov State University named after N.G. Chernyshevsky).

Structure of the dissertation: the work consists of an introduction, two chapters, a conclusion, a bibliography of used literature and applications (the total volume of the work is 217 pages). The study is illustrated with 8 tables, 4 diagrams, 7 diagrams. The bibliographic list of references contains 162 titles, includes interactive sources, as well as 35 works in foreign languages.

The introduction provides a rationale for the relevance of the research topic, formulates its problems, purpose, subject, hypothesis and tasks, reveals the methodological basis, research methods, experimental base, describes the main stages of the research, scientific novelty, theoretical and practical significance, reliability and validity of the results, the main provisions submitted for defense are presented, and the testing of the work and the implementation of its results are briefly described.

The first chapter, “Formation of linguistic culture as a pedagogical problem,” highlights the theoretical prerequisites for the introduction of culture into the process of learning a foreign language, presents an analysis of research on culture as a phenomenon, examines the process of teaching foreign languages ​​from the point of view of intercultural communication, as well as a theoretically based complex of pedagogical means of forming the linguistic culture of students .

An analysis of the state and problems of intercultural communication led to the conclusion that it has existed since ancient times. Having identified from a chronological point of view four stages of learning foreign languages ​​in our country, we can say that the sociocultural situation at this stage contributes to the formation and development of a new system of learning a foreign language, that is, from the standpoint of intercultural communication, which is reflected in many educational state standards and programs. The close connection between culture and education is manifested in one of the main principles formulated by A. Disterweg - the principle of “cultural conformity”. In modern methods of teaching foreign languages, the process of language learning itself is considered as intercultural communication (V.V. Safonova, S. G. Ter-Minasova, V.P. Furmanova, L.I. Kharchenkova).

A thorough study and analysis of works devoted to language, culture, intercultural communication contributed to the expansion and deepening of this research by considering such concepts as mentality, linguistic and cultural pictures of the world, national character, cultural patterns of behavior, national stereotypes, various classifications of cultures, etc. ., that is, everything that is hidden behind the language and requires close attention and study.

The introduction of a cultural component into the practice of teaching foreign languages ​​has been talked about for quite some time. Meanwhile, several reasons can be identified that complicate this process: the streamlined and global concept of “culture” prevents a clear structural definition of the primary aspects of culture that need to be taught, and the lack of a clear description of how this integration should take place. Thus, teaching culture becomes a personal matter for each individual teacher and depends on many subjective reasons, and although many courses now offer sufficient

amount of authentic cultural information, it is still difficult for an individual teacher to take on such a “challenge”. The main problem is that there is no system that allows the teacher to clearly determine which aspects of culture, when and how to teach. V. Galloway describes the 4 most typical approaches to teaching a foreign culture: the “Frankenstein” approach (a flamenco dancer from this culture, a cowboy from another , traditional food from the third); the four "/" approach (all components in English begin with the letter "P" - folk dances, festivals, fairs and food); the tourist guide approach (monuments, monuments, rivers, cities); the "in between" approach (randomly encountered information of a cultural nature, often reflecting deep differences between cultures).

Most researchers note that in the process of learning a second language, the student is immediately immersed in another culture, although he begins his acquaintance with it subconsciously. Gradually, the student realizes that the structure of this new culture differs from the culture familiar to him, the one in which he grew up and was brought up. In the process of studying a new culture, the most important thing is not the study of its specifics and structure, but the process of studying this culture itself.

As with any other job, motivation is important in the process of learning a language, accepting the culture of its native speakers and identifying with it. An analysis of modern domestic and foreign research devoted to the problems of educational motivation has made it possible to identify those types of motivation that most closely reflect the specifics of this type of activity. Thus, following G. Hudson, 2 types of motivation in language learning are identified: integrative motivation - the desire to integrate with the society whose language is being studied; instrumental motivation - the desire to get something specific from learning a language (a job, a higher social position). Instrumental motivation is closest to the motivation of education in general, and integrative motivation occurs with deeper language learning and is more productive. Therefore, it is of interest and is of great importance for the formation of linguistic culture.

The above allows us to state that the primary and most important thing is to create an algorithm for working with foreign language and foreign cultural material, with which the student will be able to independently explore this culture, draw conclusions, make decisions and act in accordance with the norms of this culture.

To understand the essence and specificity of linguistic culture, the following methodological grounds were taken into account, revealing the connection between general and professional culture:

Linguistic culture is a universal characteristic of a specialist’s personality, manifested in different forms of existence;

Linguistic culture is an internalized general culture and performs the function of a specific projection of general culture into the sphere of communicative activity;

Linguistic culture is a systemic formation that includes a number of structural and functional components, has its own organization and has an integrative property of the whole;

The unit of analysis of linguistic culture is communication in a foreign language that is creative in nature;

The peculiarities of the formation of a specialist’s linguistic culture are determined by the individual characteristics of the individual.

This made it possible to propose a refined definition of the concept of “linguistic culture”. LINGUISTIC CULTURE (hereinafter referred to as LC) can be defined as the ability to analyze the culture of native speakers of the language being studied and their mentality through linguistic and extralinguistic factors, to form a national-linguistic picture of the culture being studied in the process of language acquisition, as well as to assimilate this culture for fruitful intercultural communication, that is conduct a dialogue with representatives of this culture, taking into account all the norms, rules, values ​​established and accepted in it and acting adequately to the expected cultural models.

The knowledge obtained on the basis of the analysis of the state of the problem made it possible to develop and substantiate a structural model of LC, the components of which are cognitive, axiological, motivational-behavioral and personal-creative.

The cognitive component consists of the following elements: linguistic, regional studies and intercultural. Linguistic includes the very knowledge of a foreign language, knowledge of the mechanisms of its functioning, grammatical rules, phonetic laws, as well as all applied sciences

Stylistics, lexicology, history of language, semantics, etc. This also includes speech and written etiquette, colloquial formulas, slang, that is, this is the linguistic competence of a specialist. Regional studies - knowledge about the history, geography, art, science, education, religion of the countries of the language being studied. This is one of the most studied areas in our system of secondary and higher education. Another component of the cognitive component that is relevant for the ongoing research is knowledge of the theoretical foundations of intercultural communication, which allows students to consider the communication process at a deeper level.

The axiological component F is formed by a set of world values ​​created by humanity and included in the process of communication. Here we are talking about knowledge, consideration and the ability to analyze traditions, values, norms of behavior in different cultures when communicating with representatives of these cultures. Along with this, the most important factor is personal culture, since the specialist himself must be a bearer of high moral rules. In linguistic terms, the axiological component is manifested in mastery of the norms of speech etiquette behavior, adequate behavior in various communication situations, mastery of not only the stereotypical fund of the language, but also taking into account the extralinguistic factor, which includes national mentality, body language and gestures, perception

time and space, knowledge of sociocultural conditions and rules of behavior and communication.

The motivational-behavioral component is directly related to positive motivation to learn other cultures, the desire and desire to communicate with representatives of foreign-language communities. The presence of integrative motivation when learning foreign languages ​​significantly increases the effectiveness of their acquisition and has a positive effect on the learning process. The behavioral aspect is directly dependent on the motivational aspect, since it is motivation that determines the desire for fruitful, tolerant intercultural communication, acceptance of the norms and values ​​of another culture.

The personal-creative component of LC reveals the mechanism of its mastery and its implementation as a creative act. While mastering the values ​​of different cultures, students process and interpret them, which is determined primarily by their personal characteristics. In this educational activity, personal values ​​are reassessed and redistributed, and views on life are revised. In the process of assimilation and acculturation, students develop a linguistic and cultural picture of the foreign language world, and a multicultural linguistic personality is formed. This process is purely individual and depends on many personal characteristics and has a creative nature and essence

The structural model of linguistic culture is presented in the form of a diagram (Fig. 1) on page 13.

Consideration of the features of the LC structure allows us to determine the necessary ways to solve this problem:

planning the use of cultural material must be carried out in the same careful way as planning language material;

the introduction of cultural material must be carried out within the framework of some thematic classes, combining them, if possible, with grammatical material;

activation of all types of speech activity (reading, listening, speaking and writing) when studying cultural information, thus avoiding the presentation of factual information in a “lecture-story” form;

the use of cultural information when introducing new vocabulary, focusing students’ attention on the connotational meaning of linguistic units and grouping vocabulary into culturally significant groups;

preparing students for independent research of foreign culture, instilling in them national-cultural tolerance and respect for this culture.

Fig 1 Structural model of linguistic culture

Establishing optimal ways of forming personal communication skills is associated with the selection and definition of didactic principles from the standpoint of the linguo-sociocultural approach: culturally oriented orientation, cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination. In our work, the principle of dialogue of cultures is considered as a core element in teaching a foreign language at the present stage.

The principle of culturally oriented orientation involves the acquisition of knowledge about the “cultural background” and the “cultural mode of behavior”

native speakers. The cultural background is understood as a set of cultural information, and the cultural mode of behavior is a set of behavioral rules and techniques for mastering cultural experience. This principle is one of the main ones for our research, since the focus on foreign cultural specifics is a key aspect of the research.

The principle of cognitive-activity orientation

directly related to the intellectual activity necessary for mastering a foreign language and learning a second cultural reality. The cognitive approach to learning, based on the theory of socioconstructivism, assumes that the student is an active participant in the learning process, who develops his own cognitive style - a way of performing activities and understanding the world. This principle is implemented in a linguo-sociocultural approach to teaching foreign languages, since students are active participants-researchers in the educational process.

The principle of situationality involves learning based on specific social situations. Among the main components of such a situation are: participants in verbal communication, the purpose of communication, sign components of language, time and place of action. The main principle of situationality is to teach students the ability to determine the component composition of a situation, isolate communicative intentions, communication goals, rules of behavior and form a general idea of ​​native speakers, the social structure of society and cultural traditions. Situations play the role of a channel for presenting cultural information. An important direction for us is situational analysis based on the material of foreign language literature and the creation of an atmosphere close to a foreign language with the help of videos, slides, maps, catalogs, etc.

Contrastivity as a principle of learning consists of comparing cultures, comparing different artifacts, sociofacts, mentofacts. Artifacts mean objects created by people, sociofacts are the ways in which people organize their society and relate to each other, and mentofacts are the ideas, beliefs, values ​​of people this society. Teaching a foreign language based on the principle of contrast is associated with the perception of the general and the different. This is especially clear when considering linguistic pictures of the world.

The principle of axiological orientation is based on the fact that a person’s behavior is determined by his worldview, which is given to him by culture. Comprehension of another culture through the personality of the speakers of this language, their views on life, their worldview enriches the personality and allows for dialogue on a more productive level when there is no only the assimilation of a certain amount of knowledge, but a comparison of the lifestyle and everyday culture of native speakers with one’s own.

Interdisciplinary and cross-aspect coordination is important for any discipline, but for the process of learning foreign languages ​​it is

fundamentally important character With the linguo-sociocultural approach, language learning comes into contact with such disciplines as socio-, ethno-, psycholinguistics, cultural anthropology, cultural studies, cultural history, cognitive linguistics, area studies, etc., which opens up the possibility of building training based on a systematic approach taking into account the content related disciplines.

Based on this, preference in the work is given to a set of pedagogical means of forming students’ personal skills, which meets the following requirements: pedagogical means must correspond to the content of the educational material and the goals of the lesson; when selecting them, it is necessary to take into account the specific features of each tool and clearly define their functions in solving educational problems; Pedagogical means should contribute to the activation of students’ learning activities in the classroom; a set of means should be organically included in the structure of the educational lesson and the pedagogical process.

Having analyzed the approaches and requirements for the means of forming LC, those that best reflect the specifics and satisfy the needs of the study were identified. These include: educational game activities, printed sources, audiovisual materials as components of a complex of pedagogical means for forming students’ personal skills.

Educational game activity is an effective means of achieving learning outcomes, as it combines many characteristics that contribute to the favorable assimilation and consolidation of educational foreign language material. The work of many authors has explored the role of play in the development of personality, and, what is important for the ongoing research, in the process of socialization, is the assimilation and use of social experience by the individual. Social pedagogy considers socialization as the process of assimilation of a certain system of values, norms, patterns, ideas that allow the individual to function as a member of society. Any society and state form a certain type of person who corresponds to the social ideals of this society. Among the types of socialization, there are such as gender-role (mastery of adequate models of gender behavior in society), professional (competent participation in various spheres of social life of society), political (becoming law-abiding citizens). Since teaching a foreign language in our country is carried out in isolation from the native speaker society, the socializing function of games is extremely relevant. The game gives the student the opportunity to “try on” a certain role and apply the acquired knowledge in a situation that imitates the real one.

A business game as a form of recreating the subject and social content of a specialist’s future professional activity is of undoubted interest. The features of a business game are the reproduction of a professional environment similar to the real one, the implementation of educational activities on a professional model. During the game, the norms of professional and social actions are mastered, and thus

Thus, it gives us a combination of two important components - it forms professional skills and performs a socializing function, taking into account a cross-cultural approach. The business game solves several pedagogical problems: the formation of ideas about professional activity; acquisition of problem-professional and social experience; development of theoretical and practical thinking in professional activities; providing conditions for the emergence and formation of professional motivation.

Working with printed sources of information helps not only to increase vocabulary and broaden one’s horizons, but also to acquire important reading skills, such as search reading, skimming reading, analytical reading, reading with critical evaluation, etc. Communication is important when working on any type of speech activity with other types, that is, special tasks combining reading with speaking, writing, and listening. It is this relationship that allows us to achieve better results.

Audio and video materials are the source of the formation of many images and ideas about the country, language, and its speakers. At present, it is unnecessary to say that visualization increases the efficiency of assimilation of material; this fact is obvious and axiomatic. Among the advantages of their use, the following aspects are highlighted: they illustrate the meaning of lexical units faster and more clearly than oral explanation, and thereby save time in the lesson; attract the attention and interest of students; add variety to the lesson; help memorize the language associatively.

There are several types of audiovisual materials and visual aids: auditory (various exercises and texts on audio cassettes, records, disks, radio broadcasts); audiovisual (video films); visual (pictures, slides, photographs, postcards, calendars, etc.).

Video is an effective source of various information, its significance is especially great from the point of view of the sociocultural approach, since it conveys not only linguistic forms, emotionality, intonation, facial expressions, gestures, but also reflects everyday life, demonstrates household items, the environment and much of what it represents. of great interest to language learners. There are three types of video materials that can be used in the classroom: 1) recordings of programs broadcast on television; 2) television films created for the mass consumer; 3) educational video.

Each of these types of video has its own advantages and disadvantages. The main distinguishing feature and great advantage of an educational video is the fact that it is specially created for certain levels, includes interesting plots and can be used for many types of activities. The use of educational video in the classroom should be combined with the content and educational objectives. Of particular interest to students are stories related to cross-cultural

aspects that are close to them in theme and provide the basis for the manifestation of creative activity. Video sources can be used with great efficiency, but the most important thing is to develop the necessary and functional types of tasks and exercises. Such a system of tasks should include pre-screening, post-screening and tasks during viewing. The main point important for the research being conducted should be the focus on extracting cross-cultural information.

The second chapter, “Experimental testing of the effectiveness of using pedagogical means of forming the linguistic culture of students,” describes and reveals the logic, content and main stages of the study, provides a scientific and theoretical justification for the use of selected pedagogical means, and also presents an analysis of the results of the formative experiment.

The formation of personal life skills goes through several interrelated and interdependent stages in the context of the student’s professional and personal development. In this process, four stages are identified that are not related to the course-by-course learning process. The most advanced is the fourth stage, during which the full and comprehensive formation of the future specialist’s personal language takes place, the ability to deeply analyze the culture and mentality of native speakers of a foreign language develops, as well as to form a linguistic and cultural picture of a given language. culture through linguistic and extralinguistic factors of language. This stage is focused on acquiring professional confidence, adequate worldview, intercultural communication skills and professional development, preparing students for the real conditions of their future professional activities

Students from 8 groups of the Faculty of Foreign Languages, studying in 1-4 courses (98 people), took part in the ascertaining experiment.

One of the main tasks of the initial stage of the study was to determine the initial level of formed LC. The work identifies 3 levels: 1) reproductive; 2) productive; 3) research.

The initial level is the reproductive, or low level of formed LC, when the main form of linguistic activity is the reproductive reproduction of the studied linguistic information. Students have mastered basic knowledge of language and communication skills necessary to understand a foreign language, and are able to express their point of view. However, communication occurs without any awareness of cultural specifics, both their own and foreign, since students use patterns of behavior and perception realities that are characteristic of their native culture in situations that require taking into account the specifics of another linguistic and cultural community. They are not able to isolate foreign cultural elements in language and consider all phenomena only from the standpoint of their native culture. Regional knowledge, as well as ideas about foreign culture, are superficial and are often based on stereotypes and facts taken out of context. Another culture may

be perceived as “strange”, “exotic” or even “ridiculous”. Communication with representatives of a different culture is often difficult due to lack of awareness and understanding of the sociocultural aspects of the language. It seems difficult for students to interpret the behavior of foreigners, their reactions and actions; often their behavior is assessed as rude and ignorant, since only the actual linguistic aspect of communication is taken into account. The main indicators of the first level are: knowledge of the basics of grammar; the ability to use familiar vocabulary to compose a speech statement; ability to communicate in a foreign language in basic communicative situations; perception of language only through the prism of one’s culture; ignorance of sociocultural specifics, inability to isolate them during communication; lack of motivation to learn foreign language culture; the presence of cultural barriers that prevent effective communication with representatives of foreign cultures.

The second level is productive. At this level of LC formation, students already realize that behind linguistic units lies the cultural meaning invested in them by native speakers. They, possessing the necessary stock of historical, psychological and sociological information, are able to notice and explain cultural differences between their own and foreign language cultures, conduct a comparative analysis of communication situations, identify differences and use this knowledge for more effective communication. Mastery of the stereotypical fund of language, norms of speech etiquette behavior and lexical and grammatical skills allows them to form communicative competence. The awareness of cultural significance in a language often comes with the introduction of special sociocultural courses and personal contacts with foreigners. In-depth and expanded knowledge of regional studies helps to increase the level and quality of motivation for learning a foreign language culture to the level of integrative, the desire to communicate with foreign language representatives. However, much of the behavior of speakers of a foreign language culture is still perceived as “irritable, illogical, ridiculous.” Among the indicators of the second level we can highlight: possession of an elementary stock of background knowledge; the ability to isolate sociocultural aspects, both in texts and in the process of communication; possession of communicative competence, stereotypical language fund, norms of speech etiquette behavior; partial awareness of cultural differences; theoretical knowledge of linguistic cultural specifics; presence of positive motivation for learning cultures.

The third, research level of LC is distinguished by fluent professional knowledge of a foreign language in any communicative situations, providing students with effective communication with representatives of foreign language cultures, taking into account all the sociocultural features of the speech behavior of participants in a communicative act. Students demonstrate the ability to analyze culturally determined behavior, the mentality of native speakers and

act according to these models. Thus comes the “acceptance” of culture on an intellectual level. They have clearly formed all aspects of communicative competence, and they actively use knowledge of extralinguistic phenomena in the language. At the same time, students are able to independently explore the culture and language of its representatives, draw conclusions and react in accordance with them. This means that they are ready to productively use theoretical knowledge and practical skills. Achieving these aspects in combination with integrative motivation when learning a language leads to the manifestation of tolerance towards representatives of other cultures, internal acceptance of their point of view and awareness of this fact. This is the level of professional knowledge of a foreign language for effective cooperation with representatives of other cultures. The main indicators of this level are: developed lexical and grammatical skills; a large stock of background knowledge; developed communicative competence; a high level of integrative motivation for language learning and knowledge of foreign language culture; analytical skills for the study of culture and language; knowledge of the theoretical foundations of intercultural communication and their practical application; showing tolerance towards representatives of foreign cultures; creative use of knowledge in any communication situations.

Diagnostics of the formation of LC was carried out for each structural component. The data obtained at the ascertaining stage of the experiment are reflected in the diagram (Fig. 2), from which it can be seen that the majority of students have a low (reproductive) level of LC. The horizontal axis means the levels of LC (level 1 - reproductive, Level 2 - productive, level 3 - research), percentages are indicated on the vertical axis.

1 UZH*,"."" 1 -

1st level 2nd level 3rd level

Fig. 2 Results of diagnosing the levels of LC formation in the ascertaining experiment

The formative stage of the experiment took place in several directions. The following research methods were used: direct and indirect observation, questionnaires, conversations, tests, a system of testing tasks, studying extracurricular activities of students (conferences, meetings with foreigners, etc.), associative experiment and special proprietary techniques.

This experiment took place over 2.5 years with students at the Faculty of Foreign Languages ​​of the Pedagogical Institute of SSU named after. N.G. Chernyshevsky and Saratov State Socio-Economic University. The experimental work was carried out in natural conditions as part of the educational process. 150 students participated in the formative experiment, which ensured the reliability and validity of the results.

The main principle of organizing the experiment was the principle of culturally oriented orientation. Educational game activity was the means on the basis of which the entire pedagogical process was built, with the use of printed sources and audiovisual materials.

Printed sources, as a core element of any language program, were used extensively throughout the experiment. We used both special tasks aimed at mastering effective reading strategies, as well as special types of reading, analytical tasks to compose a sociocultural commentary, and identify cross-cultural information contained in the text. Working with a variety of types of printed sources has resulted in a qualitative change in reading skills and strategies.

The second large block in the formative experiment was educational game activity. The forms of gaming activity varied and were gradual in nature from the most primitive to a serious business game that imitates the professional activities of future specialists. One of the main objectives of using games was to imitate the cultural realities of the countries of the target language. Games, as the basis of a communicative technique, were a constant element of classes.

Using games and game situations, we sought to integrate into them the most important and common social moments, which can be called “real life”. They included a variety of social situations - from the simplest (asking something on the street, in a store, in a restaurant) to serious ones (how to behave when applying for a job). At more advanced stages, many business games were held related to the future professional activities of students. For example, they included conference games, during which students worked in consecutive or simultaneous translation mode, replacing each other after a certain period of time.

During the entire formative experiment, audiovisual means were actively used in order to form the JIK of students. In addition to all traditional educational materials, an extensive (or independent) listening program has been developed, in which recordings are gradually complicated by a range of vocabulary, grammatical structures, speaking speed, and also varying the accent of speakers. Such a program was used at each stage of training; only the purposes of its use differed. In this case, it was important to develop good listening skills in students. At more advanced levels, the tasks were

more diverse and complex with an emphasis on sociocultural aspects and foreign cultural specifics.

When using listening, motivation is very important, since often understanding sounds causes not only difficulties, but also psychological discomfort. In this regard, it is necessary to turn work with listening into an interesting and close process for students. An analysis of modern foreign educational literature shows that many textbooks and teaching aids include popular and classic songs. These developments were actively used during the study when introducing lexical and grammatical material and for thematic discussions. Additional musical stimulation helps to liberate students when practicing sounds, rhythm, fluency, etc.

The results of testing the level of formed™ LC of students in the experimental groups at the end of the course show (Fig. 3) that compared to the initial level, it has increased significantly.

Ш experimental group ■ control group

1st level 2nd level 3rd level

Fig. 3 Results of diagnosing the levels of PC formation at the end of the formative experiment

Of the total number of subjects, 47% of students demonstrated a high level of LC (research), that is, they are ready to professionally use their knowledge of a foreign language in any communication situations, taking into account its foreign cultural specifics. Not only their overall language level increased (as students developed communicative competence and demonstrated practical language proficiency), but also their level of intercultural competence, knowledge, understanding and consideration of cross-cultural aspects. Many students developed their own style of work and showed a penchant for analytical tasks and research work. Students who reached this level studied according to the author’s program for at least 2 years and, for the most part, by the end of the formative experiment they were 4th-5th year students, so their progress led to such results. Those who participated in the experiment only for a year (there were also such subjects), at the time of the final testing, entered the second group; 49% of students reached a productive level and also show changes in the quality of the formation of the personal computer, however, to a lesser extent. These students predominantly have knowledge of the basics of intercultural communication,

possess a certain amount of background knowledge, but their communicative competence does not reach the level at which they would be able to freely communicate with foreign representatives at the international level. They often lack linguistic knowledge and skills more than intercultural ones. And only 4% of students remained at the same low level of proficiency in a foreign language and LC, respectively. In the control groups, the situation did not change significantly, and the majority of students (68%) who studied according to the traditional scheme have a low level of LC (reproductive). Almost a third of students (27%) from the control groups reached the productive level of formed™ LC. The presence of a research level was demonstrated by only 5% of students studying in control groups. This proves the effectiveness of the applied set of pedagogical means, as well as the fact that in-depth study of a foreign language from the standpoint of intercultural communication must begin from the very beginning of the course of study.

At the conclusion of the study, the results are summarized, the results are summed up, which made it possible to confirm the validity of the hypothesis put forward and the solution to the tasks set, the main conclusions are formulated, and prospects for further developments related to the problem of the carried out research are outlined.

The results obtained allowed us to draw the following conclusions:

1. The study of the issue of forming the linguistic culture of students in the process of learning a foreign language solves one of the pressing problems of modern pedagogy, as it contributes to a deeper and more comprehensive training of specialists in the field of intercultural communication.

2. Linguistic culture, which has a complex structure and includes highly developed cognitive processes, a base of linguistic and extralinguistic knowledge and skills, allows an individual to conduct a fruitful dialogue with representatives of a foreign language culture, as it gives him the ability to analyze their culture and mentality through linguistic and extralinguistic factors, and respond according to expected cultural patterns.

3. Pedagogical means that predetermine the success of the formation of students’ linguistic culture are productive educational game activities, a variety of printed sources and audiovisual materials. The proposed set of pedagogical means stimulates interest in language, enhances motivation, activates speech and thinking activity, helps improve the culture of verbal communication, equips students not only with theoretical knowledge, but also with the ability to analyze communication situations and act in accordance with expected cultural models. The applied complex of pedagogical means of forming students' LC contributes to the formation and development of an autonomous style of activity, increasing their research potential, as well as increasing and changing the quality of motivation when studying the language and culture of its native speakers from

instrumental to integrative, which meets modern requirements for specialists who professionally speak a foreign language.

4. The author’s program for the formation of linguistic culture of students is based on the didactic principles of cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination and maximum consideration of the characteristics of the subjects of the educational process, which contributes to more harmonious personal development.

5. The developed criteria system and diagnostic apparatus for assessing the results of the formation of students’ linguistic culture make it possible to establish the level of their readiness for professional activities and communication with representatives of foreign language cultures.

Thus, the research problems have been solved, the hypothesis put forward by us has been confirmed.

In the course of conducting the research and understanding its results, new problems emerged, the solution of which includes: the development of a clear system for the implementation and integration of sociocultural aspects, a unified methodological basis for teaching foreign languages ​​in the context of intercultural communication, further theoretical and methodological research into the means of forming linguistic culture. A more complete and in-depth development of the mechanisms for the formation of linguistic culture, the technology of its formation, methods for monitoring and diagnosing the quality of its formation, as well as a set of training programs for the practice of a foreign language, focused on the importance of intercultural specificity, seems relevant.

The main provisions and results of the study are reflected in the following publications by the author:

1. Borscheva V.V. Problems of forming the linguistic culture of students when studying a foreign language at a university // Professionally oriented teaching of foreign languages ​​at a university. - Saratov: SGSEU, 2002. - P. 20-30.

2. Borscheva V.V. Linguistic and cultural aspect in teaching foreign languages ​​at a university // Educational technologies and creative potential of the teacher. -Saratov: SSU Publishing House, 2002. - P. 195-199.

3. Borscheva V.V. Cultural environment in teaching foreign languages ​​in the context of intercultural communication // Pedagogy. Issue 4 Interuniversity. collection of scientific papers. - Saratov: Nadezhda Publishing House, 2002. - P. 202-205.

4. Borscheva V.V. Culturological aspect in teaching foreign languages ​​// Didactic, methodological and linguistic problems of professionally oriented teaching of foreign languages ​​at a university: Collection of scientific papers based on materials from an international conference. -Saratov: SGSEU, 2003. - pp. 11-13.

5. Borscheva V.V. The influence of the cultural environment on the teaching style of students // Socio-economic development of Russia: Problems, searches, solutions: Coll. scientific tr. based on the results of research work at SGSEU in 2003 - Saratov: SGSEU, 2004 - pp. 3-5.

6. Borscheva V.V. Problems of integration of culture into the process of teaching a foreign language at a university // Problems of intercultural and professional communication: Materials of the all-Russian scientific and practical conference. 03/26/2004 - Saratov: SGSEU, 2004. - P. 1519.

7. Borscheva V.V. Pedagogical principles of the formation of linguistic culture of students // Implementation of globalization trends in continuing education: Sat. scientific articles /Ed. IN AND. Ivanova, V.A. Shiryaeva - Saratov: Federal State Educational Institution of Higher Professional Education "Saratov State Agrarian University", 2004. - P. 25-29.

8. Zhelezovskaya G.I., Borscheva V.V. Formation of linguistic culture of students: Monograph. - Saratov: Scientific book, 2005. - 104 p.

Borscheva Veronika Vladimirovna

FORMATION OF LINGUISTIC CULTURE OF STUDENTS

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Contents of the dissertation author of the scientific article: candidate of pedagogical sciences, Borscheva, Veronika Vladimirovna, 2005

INTRODUCTION

CHAPTER I. FORMATION OF LINGUISTIC CULTURE AS A PEDAGOGICAL PROBLEM.

§1. Essential and content characteristics of linguistic culture.

1.1.The phenomenon of culture as a social phenomenon.

1.2.Dialogue of cultures and intercultural communication.

1.3. Extralinguistic factors and linguistic culture.

§2. Pedagogical means of forming the linguistic culture of students.

2.1.Cultural component, strategies and principles of its implementation.

2.2. Educational gaming activity and its role in the formation of linguistic culture.

2.3. The role and place of printed sources in the process of formation of linguistic culture.

2.4.Use of audiovisual materials as a means of forming linguistic culture.

Conclusions on Chapter I.

CHAPTER II. EXPERIMENTAL CHECKING THE EFFECTIVENESS OF USING PEDAGOGICAL TOOLS FOR FORMING STUDENTS' LINGUISTIC CULTURE.

§ 1. Logic and main stages of research. .

1.1.Criteria and diagnostics of the formation of the linguistic culture of students.

1.3. Formative stage of the experiment.

§2. Analysis of the results of using pedagogical means of forming the linguistic culture of students.

Conclusions on Chapter II.

Introduction of the dissertation in pedagogy, on the topic "Formation of linguistic culture of students"

Modern society dictates ever higher demands on a person and on all spheres of his life. A person of the third millennium, living in a new information space, must be more competent, educated, informed, diversified, have more developed thinking and intelligence. Changes in the life of the world community, the globalization of the Internet have significantly expanded the possibilities of intercultural communication. Thus, the linguistic culture of a specialist who professionally speaks a foreign language is of priority importance, and its formation is a necessary condition for the implementation of the ideas of personality-oriented education. The modern trend of teaching a foreign language in the context of a dialogue of cultures requires a specialist to master the norms of intercultural, professionally oriented communication. Achieving a level of general and professional culture that corresponds to the world level, as a goal of training, is reflected in the State Educational Standard for Higher and Professional Education, the Law of the Russian Federation on Education and other regulatory documents.

An analysis of modern literature on language policy issues in teaching foreign languages ​​indicates an increased need for the integration of culture into the educational process. The theoretical foundations of this problem were studied in the works of I.I. Khaleeva (1989), S.G. Ter-Minasova (1994), V.P. Furmanova (1994), V.V. Oshchepkova (1995), V.V. Safonova (1996), P.V. Sysoeva (1999), etc. A new direction in research on the training of future teachers and linguists that has emerged in recent years is focused on the formation of professional competencies that are important from the point of view of intercultural communication. In language pedagogy, the number of such works has increased significantly (I.I. Leifa, 1995;

H.B. Ishkhanyan, 1996; L.B. Yakushkina, 1997; T.V. Aldonova, 1998; G.G. "Zhoglina, 1998; E.V. Kavnatskaya, 1998; L.G. Kuzmina, 1998; O.E. Lomakina, 1998; G.V. Selikhova, 1998; E.N. Grom, 1999; O.A. Bondarenko, 2000; E.I. Vorobyova, 2000; L.D. Litvinova, 2000; M.V. Mazo, 2000; I.A. Megalova, 2000; S.B. Mureeva, 2001; A.L. Fedorova, 2001; N.H. Grigorieva, 2004; N.H. Grishko, 2004). Quite often, researchers develop the problem of the formation and development of a specialist’s professional culture (G.A. Hertsog, 1995; A.A. Kriulina, 1996; A.B. Gavrilov, 2000; (9.77. Shamaeva, 2000; L.V. Mizinova, 2001; L.A. Razaeva , 2001; O.O. Annenkova, 2002; NS. Kindrat, 2002).

A new specialty “Linguistics and Intercultural Communication” has appeared in higher educational institutions of our country. Almost every university has a department of intercultural communication that trains specialists in this field. The development of linguistic and cultural literature has become one of the priority areas in the publication of educational and methodological literature for schools and universities. Over the recent period, a large number of serious linguistic, cultural and cultural dictionaries, reference books, and manuals have been published, such as “The Longman Dictionary of English Language and Culture” (1992), “The Dictionary of Cultural Literacy” (E. D. Hirsch, Jr., et al. 1998), “From A to Z of British Life (Dictionary of Britain)” (A. Room, 1990), etc. Periodicals also cover this area quite widely. Thus, in the scientific and methodological journal “Foreign Languages ​​at School”, since 1993 there has been a special section “Culture of English-speaking countries”, covering various areas of the cultural life of Great Britain, the USA, Canada, New Zealand, and Australia. All this allows us to talk about the importance of learning a foreign language through the prism of culture.

It should be noted that among the huge variety of works devoted generally to one topic and written in line with intercultural communication, there are no works on the problems of forming the linguistic culture of specialists - one of the most important aspects of professional training at a university. Thus, it can be argued that there is a CONTRADITION between the increasing attention to the problem of studying cultures in the study of languages, modern requirements for language specialists, and the insufficient theoretical development of this issue, etc. In pedagogical universities, when training specialists, the emphasis is placed more on mastery of pedagogical skills and knowledge of methods of teaching foreign languages; When training linguists and translators, attention is also paid primarily to language skills. The linguistic and regional studies aspect of a foreign language program is implemented mainly in various special courses, special seminars, specialization disciplines, such as: regional studies, typology, painting, art, literature of the countries of the language being studied, etc. However, revealing the national and cultural features of modern life in the countries of the languages ​​being studied is not sufficient for deep comprehensive training of qualified specialists. Improving language skills is impossible without developing knowledge about the specific sociocultural conditions of language functioning.

For a more fruitful dialogue with representatives of other countries, it is very important to know the characteristics of their character and worldview, which are determined by the origin, history of the country, education system, moral principles, way of life, and linguistic policy. The noted contradiction allows us to formulate the research PROBLEM: what are the pedagogical means and principles of forming the linguistic culture of students? This fact determined the choice of the RESEARCH TOPIC: “Formation of the linguistic culture of students.”

In this study, an attempt is made, based on an analysis of philosophical, psychological-physiological, pedagogical, methodological, cultural, sociolinguistic and linguodidactic concepts, to determine the pedagogical means of forming the linguistic culture of students, to identify the essence and specificity of linguistic culture.

The RELEVANCE of the problem under consideration is determined by:

Social order for an intellectual person with a high level of linguistic culture;

The need to improve the existing system of training language specialists;

The importance of the development and application of a complex of pedagogical means of forming the linguistic culture of future specialists;

The need for targeted integration of various aspects of intercultural communication into the theory and practice of teaching a foreign language at the present stage.

THE OBJECT OF THE RESEARCH is the process of multicultural education of students at a university.

SUBJECT OF THE RESEARCH - the formation of the linguistic culture of students in the process of learning English.

THE PURPOSE OF THE RESEARCH is the theoretical development and scientific substantiation of a complex of pedagogical means of forming the linguistic culture of students.

RESEARCH HYPOTHESIS. The formation of linguistic culture of students will be successful if:

This process consists of several stages corresponding to the logic of the development of linguistic culture, and at each of them one of the structural components will be highlighted as a priority in accordance with their hierarchical subordination: at the first stage, the complex of pedagogical means is focused on the development of the cognitive component, at the second - the axiological component, at the third, the emphasis shifts towards the motivational-behavioral component, and at the final stage, the personal-creative component will take a leading place in the process of forming the linguistic culture of future specialists;

Teaching a foreign language is a continuous process carried out within the framework of a linguo-sociocultural approach from the standpoint of intercultural communication; and the author’s program for the formation of linguistic culture is based on the didactic principles of cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination, the principle of dialogue of cultures and taking into account the characteristics of the subjects of the educational process;

Both the results and the process of students’ progress towards a high level of proficiency in linguistic culture are monitored.

In accordance with the purpose, object, subject and hypothesis, it turned out to be necessary to solve the following RESEARCH OBJECTIVES:

1. To clarify the essence of the concept of linguistic culture and give a meaningful description of this concept on the basis of a scientific and practical analysis of fundamental philosophical, psychological, pedagogical, linguodidactic and methodological literature.

2. To reveal the features of the formation of linguistic culture of students in the process of studying a foreign language at a university.

3. Design a criterion system, an apparatus for diagnosing and assessing the quality of the formation of linguistic culture.

4. Carry out widespread testing and implementation of the results of theoretical and experimental research on the formation of linguistic culture in the conditions of university education.

The METHODOLOGICAL BASIS for this study was the provisions and a number of conceptual ideas reflected in domestic and foreign philosophical, psychological-pedagogical, methodological and linguodidactic literature:

Works on cultural studies (A.A. Arnoldov, E. Baller, M.M. Bakhtin, S.I. Gessen, B.S. Erasov, A.S. Zapesotsky, F. Kluckhohn, Yu.M. Lotman, B. Malinovsky, E. Markaryan, T.G. Stefanenko, 3. Freud, M. Heidegger, J. Hofstede, A. Chizhevsky, A.E. Chusin-Rusov, A. Schweitzer, T. Edward);

Pedagogical works (V.I. Andreev, Yu.K. Babansky, A.B. Vygotsky, G.I. Zhelezovskaya, P.I. Pidkasisty, I.P. Podlasy, V.A. Slastenin, S.D. Smirnov);

Works on the theory and methods of teaching foreign languages ​​(I.A. Zimnyaya, G.A. Kitaigorodskaya, V.P. Kuzovlev, R.P. Milrud, R.K. Minyar-Beloruchev, E.I. Passov, G.V. Rogova, K.I. Salomatov, J. Harmer, G. Hudson, E. Hadley, S.F. Shatilov);

Works on cultural studies and sociocultural foundations of education (E.M. Vereshchagin, V.G. Kostomarov, Yu.N. Karaulov, V.V. Oshchepkova, V.V. Safonova, P.V. Sysoev, S.G. Ter- Minasova, G.D. Tomakhin, V.P. Furmanova, I.I. Khaleeva).

Of great importance for the study of this problem were the theoretical works of foreign scientists on general issues of teaching foreign languages ​​in the context of intercultural communication (H.D. Brown, V. Galloway, A.O. Hadley, J. Harmer, M. Meyer, Margaret D. Push, H. Ned Seelye, J. Sheils, G.R Shirts, S. Stempleski).

The combination of the theoretical and methodological level of research with the solution of applied problems led to the choice of METHODS adequate to the content, including: theoretical analysis of scientific literature on pedagogy, philosophy, psychology, cultural studies, linguistics, psycholinguistics, ethnopsychology, sociology; studying the results of students' activities through questionnaires, surveys and testing; forecasting; modeling; method of observing the educational process and analyzing student responses; pedagogical experiment; diagnostic method.

THE MAIN BASIS OF EXPERIMENTAL RESEARCH on the formation of the linguistic culture of students were: Saratov State Socio-Economic University and the Pedagogical Institute of Saratov State University named after N.G. Chernyshevsky.

At various stages of the experimental work, about 300 students, pupils, teachers and teachers participated in the study.

LOGIC AND STAGES OF THE RESEARCH: the study was conducted over five years from 2000 to 2005 and consisted of three stages.

AT THE FIRST STAGE (2000-2001) on the basis of the English language department of the Faculty of Foreign Languages ​​of the SSU Pedagogical Institute, exploratory experimental work was carried out to identify forms and methods of research; philosophical, psychological-pedagogical, linguistic, cultural and methodological literature was studied; observation of English language practice classes in educational institutions was carried out; the experience of teaching a foreign language in the context of intercultural communication and the development of professional culture of language specialists was studied and generalized; linguodidactic, cultural and sociocultural material was selected for experimental research; a hypothesis was formulated; The research methodology was developed.

AT THE SECOND STAGE (2001-2004), ascertaining and formative experiments were carried out. At this stage, the research hypothesis was tested; adjustments were made to his primary methodology; criteria indicators and main characteristics of the levels of formation of linguistic culture were developed; surveys, testing, conversations were conducted; the ways, means, forms and principles of organizing the educational process were determined with the aim of effectively forming the linguistic culture of students.

AT THE THIRD STAGE (2004-2005), the research results were analyzed and summarized; theoretical and experimental data were clarified and systematized; The research results were introduced into the practice of universities, schools, lyceums, and gymnasiums in the cities of Saratov and Engels. The main conclusions and practical recommendations were formulated.

THE SCIENTIFIC NOVELTY of the research results lies in the fact that it substantiates the search for ways to solve the problem of developing a linguistic culture among students, increasing their overall level of professional training and promoting more fruitful and effective professional communication; the content of the components of linguistic culture was specified and a refined author's definition of this concept was developed: the ability to analyze the culture of native speakers of the language being studied and their mentality through linguistic and extralinguistic factors, to form a national-linguistic picture of the culture being studied in the process of language acquisition, as well as to assimilate this culture for fruitful intercultural communication, that is, to conduct a dialogue with representatives of this culture, taking into account all the norms, rules, values ​​established and accepted in it, and acting adequately to the expected cultural models; a theoretical mechanism has been developed, stages have been identified and a set of pedagogical means for developing the linguistic culture of students has been defined; an original program for the formation of linguistic culture of students has been developed, based on didactic principles: cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination; a criterion-diagnostic apparatus for identifying the levels of formation of linguistic culture (reproductive, productive and research) has been proposed.

THEORETICAL SIGNIFICANCE of the work lies in the fact that the results obtained complement and concretize existing ideas about the essence of linguistic culture and modern approaches to teaching a foreign language and thereby contribute to the development of a holistic concept of the educational process from the standpoint of intercultural communication. The conducted research can serve as the initial theoretical basis for further research in the field of implementing the formation of the professional culture of future language specialists.

THE PRACTICAL SIGNIFICANCE of the results of the dissertation research lies in the fact that it presents a complex of pedagogical means for developing the linguistic culture of students, the effectiveness of which has been experimentally tested and confirmed by positive results. The applied significance of the proposed research lies in the developed methodological recommendations that can be used in creating teaching aids for schools and universities, in drawing up work programs, curricula, special courses, for planning practical classes in English, as well as for analyzing the effectiveness and ways improving the teaching of a foreign language at a university; As part of the work, an educational and methodological manual on text interpretation “Reading and Discussing Short Stories: Step by Step”, an educational and methodological development on communicative grammar “Comparing English Tenses: Grammar in Use”, a number of multimedia lectures and presentations of a sociocultural orientation were developed and published, which are presented on the INTERNET system and can be used for distance learning (www. seun.ru), a plan map of the introductory remedial course, and also developed methodological recommendations for ensuring the educational process in the 1st year of the language department with additional materials for conducting Olympiads according to international standards.

THE RELIABILITY of the obtained research results is ensured by the methodological validity and argumentation of the initial theoretical provisions; the adequacy of the logic and methods of research to its subject, goals and objectives; the basis of the main provisions and scientific conclusions on the achievements of pedagogy and methodology, as well as on the daily work and experience of experimental activities of the dissertation candidate; a rational combination of theoretical and experimental research; practical confirmation of the main theoretical principles by the results of experimental work.

THE following provisions are submitted for defense, reflecting general pedagogical trends in the formation of the linguistic culture of students in the process of learning a foreign language:

1. The concept of “linguistic culture” as a hierarchical, multi-level, polystructural formation based on a complex mechanism for generating the perception of speech and mental action, which represents the ability to analyze culture< носителей изучаемого языка и их ментальность через лингвистические и экстралингвистические факторы, формировать национально-языковую картину изучаемой культуры в процессе усвоения языка, а также ассимилировать данную культуру для плодотворной межкультурной коммуникации, то есть вести диалог с представителями этой культуры, принимая во внимание все нормы, правила, ценности, установленные и принятые в ней, и действуя адекватно ожидаемым культурным моделям.

2. A set of pedagogical means that ensures the successful formation of linguistic culture, including educational game activities, audiovisual materials, and printed sources.

3. The author’s program for the formation of linguistic culture of students, based on the didactic principles of cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination, and contributing to the preparation of students for intercultural professional-oriented communication in their native and foreign languages.

4. Criteria-diagnostic apparatus that provides monitoring of the quality of the formation of linguistic culture.

APPROBATION of the research results, conclusions and recommendations set out in the work was carried out through discussion of the dissertation materials at the Department of Pedagogy of Saratov State University, at monthly meetings of the methodological association of 1st year teachers under the guidance of the dissertation candidate, at annual scientific and practical conferences held by the Faculty of Foreign Languages ​​of the Pedagogical Institute of SSU them. N.G. Chernyshevsky (Saratov, 2000-2003), at intra-university conferences held by the Department of Translation Studies and Intercultural Communication of SGSEU (Saratov, 2003-2004), at international conferences "English Unites the World: Diversity Within Unity" (Saratov, 2002) and "Didactic, methodological and linguistic foundations of professionally oriented teaching of foreign languages ​​at a university" (Saratov, 2003), at a series of seminars organized by the Volga Humanitarian Foundation and the British Council (Samara, 2002), at the All-Russian conference "Problems of intercultural and professional communication", organized on the basis of the department Translation Studies and Intercultural Communication SGSEU (Saratov, 2004).

IMPLEMENTATION of the research results was carried out during the educational process of higher educational institutions (Pedagogical Institute of Saratov State University named after N.G. Chernyshevsky, Socio-Economic University, Balashov branch of Saratov State University named after N.G. Chernyshevsky).

STRUCTURE OF THE DISSERTATION: the work consists of an introduction, two chapters, a conclusion, a bibliography of used literature and appendices.

Conclusion of the dissertation scientific article on the topic "General pedagogy, history of pedagogy and education"

As a result of the research, it is possible to draw the following general CONCLUSIONS:

1. The study of the issue of forming the linguistic culture of students in the process of learning a foreign language solves one of the pressing problems of modern pedagogy, as it contributes to a deeper and more thorough training of specialists in the field of intercultural communication.

2. Linguistic culture, which has a complex structure and includes highly developed cognitive processes, a base of linguistic and extralinguistic knowledge and skills, allows an individual to conduct a more fruitful dialogue with representatives of a foreign language culture, as it gives him the ability to analyze their culture and mentality through linguistic and extralinguistic factors , and respond according to expected cultural patterns.

3. Pedagogical means that predetermine the success of the formation of students’ linguistic culture are productive educational game activities, a variety of printed sources and audiovisual materials. The proposed set of pedagogical means stimulates interest in language, enhances motivation, activates speech and thinking activity, helps improve the culture of verbal communication, equips students not only with theoretical knowledge, but also with the ability to analyze communication situations and act in accordance with expected cultural models. The applied set of means for forming students’ LC contributes to the formation and development of an autonomous style of activity, increasing their research potential, as well as increasing and changing the quality of motivation when studying the language and culture of its speakers from instrumental to integrative, which meets modern requirements for specialists in the field of language.

4. The author’s program for the formation of linguistic culture of students is based on the didactic principles of cognitive-activity orientation, situationality, contrastivity, axiological orientation, interdisciplinary and interaspect coordination, as well as maximum consideration of the characteristics of the subjects of the educational process, which contributes to more harmonious personal development.

5. The developed criterion system and diagnostic apparatus for assessing the results of the formation of students’ personal skills make it possible to establish the level of their readiness for professional activities and communication with representatives of foreign-language cultures.

The results of the study do not provide definitive answers to the question of what is the only correct philosophy for the formation of the linguistic culture of students who professionally speak a foreign language. We tried to prove that the use of foreign language cultural material, a communicative approach to teaching and the construction of a program taking into account all the numerous and varied aspects of intercultural communication are of utmost importance in the development of this problem.

Linguistic culture requires a specially organized psychological and pedagogical environment for its formation. The following factors contribute to its formation: students learning the basics of intercultural communication as early as possible, from the first year of study at a university, and ideally from school; systematic individual and collective work with authentic foreign language and foreign cultural material to master such disciplines as general linguistics, regional studies, literary studies, lexicology, lexicography, MHC, stylistics, text interpretation; creation of a developing educational environment; communicative approach to learning.

Despite the fact that currently a lot is said about professional knowledge of a foreign language, professionally oriented communication, intercultural communication, the importance of taking into account culture when communicating and learning, there is still no clear system, developed structure, clear description of how exactly it should be train to achieve these goals. Neither domestic textbooks nor foreign authentic courses offer a 100% effective foreign language teaching program for fruitful professional intercultural communication. This direction is currently the most promising and relevant. This work represents one of the steps towards solving the problem posed, and, naturally, requires further deepening, during which a unified methodological basis for teaching foreign languages ​​in the context of intercultural communication should be developed.

Our proposed set of means for the formation of linguistic culture contributes to the intensification of the learning process, focuses students on foreign cultural specifics, cross-cultural aspects, theoretically and practically enriches them with knowledge, skills and abilities, instills autonomy in performing activities and forms an individual style of work. It also helps to form a high personal culture of students, a culture of verbal and non-verbal communication, develops tolerance towards representatives of other nations and the ability to communicate with them, taking into account the characteristics of their mentality and culture. With this approach, learning is directly related to the formation of interest in the language, positive motivation and increasing the efficiency of students’ mastery of lexical and grammatical material.

During the dissertation research, the put forward working hypothesis received theoretical and experimental confirmation. The set of pedagogical tools we use has been tested and worked on specific educational material in the conditions of university teaching a foreign language. The results of the study provide the basis for the conclusion that it is advisable to introduce research materials into the mass practice of teaching students foreign languages. Along with this, in the course of conducting and understanding the results of the study, a number of problems emerged that require further consideration. A more complete and in-depth development of the mechanisms for the formation of linguistic culture, the technology of its formation, methods for monitoring and diagnosing the quality of its formation, as well as a set of training programs for the practice of a foreign language, focused on the importance of intercultural specificity, seems relevant.

CONCLUSION

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146. STANDARDS FOR FOREIGN LANGUAGE LEARNING (1996)1. Communication

147. Communicate In Languages ​​Other Than English Standard 1.1: Students engage in conversations, provide and obtain information, express feelings and emotions, and exchange opinions.

148. Standard 1.2: Students understand and interpret written and spoken language on a variety of topics.

149. Standard 1.3: Students present information, concepts, and ideas to an audience oflisteners or readers on a variety of topics.1. Cultures

150. Gain Knowledge And Understanding Of Other Cultures Standard 2.1: Students demonstrate an understanding of the relationship between the practices and perspectives of the culture studied.

151. Standard 2.2: Students demonstrate an understanding of the relationship between the products and the perspectives of the cultures studied.1. Connection

152. Connect With Other Disciplines And Acquire Information Standard 3.1: Students reinforce and further their knowledge of other disciplines through the foreign language.

153. Standard 3.2: Students acquire information and recognize the distinctive viewpoints that are only available through the foreign language and its cultures.1. Comparison

154. Developing Insight Into The Nature Of The Language And Culture Standard 4.1: Students demonstrate understanding of the nature of language through the comparisons of the language studied and their own.

155. Standard 4.2: Students demonstrate understanding of the concept of culture through ♦ the comparisons of the cultures studied and their own.1. Communities

156. Answer the following questions. You have 3 minutes.

157. Where do you come from? Have you always lived here/there? What do you like best in your house? Which is your favorite possession and why? Would you like to change anything about the place of living?

158. Have you got a big family? How can you characterize your relationship with your parents, brothers/sisters, other close relatives? Who is the closest to you? Would you like to change anything about the relationships?

159. Have you got many friends? Who is your best friend and how long have you known him/her? What is the most memorable thing about your friend?

160. Have you got any hobby? What do you think about people who have/don't have hobbies? What extraordinaiy hobby would you like to have if you had time and opportunity?

161. How often do you go to the cinema? What kind of movies do you like? Would you like to star in a film? What part would you like to play and why?1. Part 2. Dialogue.1. You have 4 minutes.

162. Talk to another student about your favorite kind of music.

163. Discuss different kinds of sports with another student, mentioning their advantages and disadvantages.

164. Talk to other students about your favorite actor/actress.

165. Discuss the latest fashion in clothes with another student.

166. Discuss the important leadership qualities with another student.1. Part 3. Dialogue.1. You have 4 minutes.

167. Talk to other students about the place to go after the lesson to have a rest and chat a little.

168. Talk to other students about your favorite film and decide together which film to watch tonight.

169. Talk to other students about the weekend. You all like doing something active, suggest an idea and decide what exactly to do.

170. You"d like to have a party at home on Saturday. You need to cook something. Talk to other students about the food and decide what to cook.

171. You"d like to change your hair style. Talk to other students about it, ask for their advice and then make a decision.

172. Basics of intercultural communication

173. The process of inculturation occurs) when studying one’s native languageb) when studying a foreign languagec) when studying a foreign culture

174. Representatives of a polychronic culturea) need a clear work scheduleb) strive to do many things at the same timec) concentrate on completing one thing in a certain period of time

175. Nonverbal communication conveys) cognitive meaningb) affective meaningc) connotative meaning

176. According to J. Hofstede’s classification, Russia can be characterized as:) individualist cultureb) collectivist culturec) public culture

177. The hypothesis of linguistic relativity was put forward by a) E. Sapir and B. Warfomb) J. Hofstede c) D. Crystal

178. Highly hierarchical cultures are characterized bya) equalityb) focus on the futurec) strict class division

179. Test for knowledge of regional information (USA) Part 1 History and Geography1. The USA is.1. A. a federal republic

180. B. a constitutional monarchy1. C. a republic2. The USA consists of.1. A. 50 states1. B. 51 states

181. C. 50 states and 1 district

182. The capital of the USA is .1. A. New York1. B. Los Angeles1. C. Washington

183. The major official holiday, Independence Day is on.1. A. June, 41. B. July 121. C. July 45. On the flag there are .

184. A. 50 stars and 50 stripes

185. B. 50 stars and 13 stripes

186. C. 51 stars and 50 stripes

187. The first US president was .1. A. Thomas Jefferson1. B. George Washington1. C. Abraham Lincoln

188. The symbol of the Democratic party is .1. A. a donkey1. B. an elephant1. C. an eagle8. The "Big Apple" is .1. A. California1. B. Boston1. C. New York

189. The Great Depression was in.1. A. the 1930s1. B. the 1950s1. C. the 1980s

190. The author of the Declaration of Independence was .1. A. Thomas Jefferson1. B. George Washington1. C. Abraham Lincoln11 .Election Day a legal holiday which is held every 4 years falls on . in November.

191. A. The Declaration of Independence1. B. The Constitution1. C. The national anthem

192. The largest state in the USA is .1. A. California1. B. Texas1. C. Alaska15.The smallest state is .1. A. Rhode Island1. B. Hawaii1. C. Connecticut1. Part 2 People and Culture

193. Which sport is considered to be the national passion for Americans?1. A. basketball1. B. baseball1. C. football

194. What are the ingredients of the traditional Thanksgiving dinner?1. A. Pumpkin pie and turkey

195. B. Sandwiches and hot dogs1. C. Pop corn and barbecue

196. What is written on an American banknote?1. A. Im Plurumbum Unum1. B. In God We Trust1. C.God Bless America

197. Where would you expect to see the notice "Sold Out"?1. A. in a shop1. B. in a hotel1. C. outside the cinema

198. What does if mean if there is An American flag outside someone's house during any political conflict?

199. A. people support the government1. B. people like their flag

200. C. people show they are patriots

201. What question would be considered inappropriate in a conversation?

202. A. What countries have you been to?1. B. How much do you earn?1. C. Where do you live?

203. What is called a "bread-and-butter" letter?

204. A. a letter asking for help1. B. a thank-you letter1. C. an invitation letter

205. Which is an unlucky superstition?

206. A. to laugh before breakfast1. B. to see a cat1. C. to walk under a ladder

207. What is a popular place in New York to celebrate New Year?1. A. Brooklyn Bridge1. B. Manhattan1. C. Times Square

208. Which of the following notices is not for drivers?

209. A. One Way Mon-Sat 8 am-6.30 pm1. B. Dead Slow1. C. No cycling11. Who was Lawrence Welk?

210. A. a successful businessman

211. B. a TV host and presenter1. C. a famous jazz musician

212. What is the traditional color of Halloween?1. A. orange1. B. black1. C. red

213. What monument dedicated to an American president is nicknamed “The Pencil”?1. A. Washington Monument1. B. The Kennedy Monument1. C. The Roosevelt Monument

214. Which city is the birthplace of "grunge" music?1. A. LA1. B. Detroit1. C. Seattle

215. Which state has the nickname "The Sunflower State"?1. A. Texas1. B. Florida1. C. Kansas1. Key Part 1:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

216. A C C c B B A C A A A A B C A1. Key Part 2: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

217. B A B C A B B C C c B A A C C

218. THE SCORE: 1 -4 bad, 5-8 - satisfactory, 9-11- good, 12-15- very good

219. Test for knowledge of regional information (Great Britain) Part 1 History and Geography1. The UK consists of

220. A. Britain, Scotland and Northern Ireland

221. B. England, Wales and Northern Ireland

222. C. England, Scotland, Wales, Northern Ireland

223. The flag of the UK is called1. A. Great Union1. B. Union Jack1. C. Union Great

224. The British Queen celebrates

225. A. two birthdays every year1. B. no birthday

226. Most British kid start school at the age of1. A. seven1. B. five1. C. six9. GCSEis

227. A. General Certificate of Secondary Education

228. B. General Classical Secondary Education

229. C. General Classical Secondary Examination1.O.Edinburgh is in1. A. Wales1. B.Ireland1. C. Scotland1. .The Royal Assent is

230. A. the official document creates by a monarch

231. B. the monarch's signature1. C. a new law

232. Queen Elizabeth II belongs to the1. A. House of Tudor1. B. House of Stuart1. C. House of Windsor

233. Tony Blair is a representative of the1. A. Labor Party1. B. Conservative Party1. C. Democratic Party

234. The author of the "Forsyte Saga" is1. A. William Thackeray1. B. Charles Dickens1. C. John Galsworthy15.The symbol of England is1. A. a thistle1. B. arose1. C. a lilac1. Part 2 People and Culture

235. Which is the most popular fast food in Britain?1. A. hot dogs1. B. hamburgers1. C. fish and chips

236. What do people usually do on Guy Fawkes Night?1. A. have a family meal1. B. have a day off

237. C. have fireworks and bonfires

238. What can you buy from the newsagents?1. A. newspapers

239. B. newspapers, stationary, cigarettes, C. newspapers and magazines

240. According to the legend the Tower of London will fall if.

241. A. the ravens were to leave it

242. B. "Beefeaters" changed their uniform

243. C. the Crown Jewels were stolen

244. Which is considered very unlucky?1. A. to see a black cat1. B. to walk under a ladder

245. C. to meet a black-haired man in the street6. . is one of the most popular pastimes for most British people.1. A. Going to pubs1. B. Watching sports on TV1. C.Gardening

246. Punting is a tradition in A. London1. B. Manchester1. C. Cambridge8. The Center Court is

247. A. an important court of law

248. B. a tennis court in Wimbledon1. C. a famous theater

249. The song "My Bonnie Lies Over the Ocean" is based on the story of

250. A. Prince Charles Edward Stuart1. B. Queen Victoria1. C.Henry VIII

251. A "stiff upper lip" refers to

252. A. a description of royal looks1. B. tough sports

253. C. a quality of remaining calm11. Yorkshire pudding is

254. A. a sweet pudding with apple sauce

255. B. a pudding to accompany a meat course1. C. a steamed plum pudding12.High Tea is

256. A. a social ritual of drinking tea

257. B. an evening meal in Scotland

258. C. a morning meal in England

259. The game which is especially connected with England is1. A. cricket1. B. ice-hockey1. C. basketball

260. According to the tradition at Christmas any couple should exchange kisses

261. A. after the stroke of midnight

262. B. if they are under a wreath of mistletoe

263. C. if the first footer is a blond man

264. The most traditional New Year song is1. A. Jingle Bells1. B. Old Lang Syne1. C. Happy New Year1. Key Part 1:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15c B A B C A B B A C B C A C B1. Key Part 2:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

265. C C B A B A C B A C B B A B B

266. THE SCORE: 1 -4 bad, 5-8 - satisfactory, 9-11 - good, 12-15 - very good1. TEST No. 1.1. Make the right choice.

267. Someone stops you in a town you don't know and asks for directions. How would you answer?

268. A. Sorry, I don't live here.1. B. Who knows?1. C. Go there!

269. You don't know the time. How would you ask?

270. A. Please, what time is it, Mr.?

271. B. Excuse me, have you got the time, please?

272. C. Excuse me, have you got time, please?

273. You're looking for an extra seat in a cafe. What would you say?

274. A. I"d like to sit here, please.1. B. Can you move, please?1. C. Is this seat free?

275. You"ve finished your meal in a restaurant and would like to go. What would you say?

276. A. I want to pay now, please.

277. B. Can I have the bill, please?1. C. Bring me the bill.

278. You"re calling your friend and his/her mother picks up the receiver and says your friend is out. What would you say?

279. A. Can you ask her/him to call me back?

280. B. I want him/her to call me later in the evening.

281. C. I want to leave a message, please.

282. You need some change for a coffee machine. What would you say?

283. A. Have you got any change for $5?

284. B. Have you got any money? I need a change for $5?

285. C. Have you got change for $5?

286. You"re in a shop and the shop assistant asks if you want to buy the trousers you"ve tried on. What would you say?

287. A. Oh, yes, I like it and I"ll buy it.1. B. Yes, I"ll take it.1. C. Ok, I"ll take them.

288. Your friend says: "The teacher spoke so fast, I didn't understand anything." How would you agree?1. A. Me neither!1. B. I also!1. C. Me too!

289. You"re talking with a person and don"t agree with the statement your companion makes: "Men are better drivers than women", how would you react trying to be polite?1. A. I completely disagree.

290. B. That "s absolutely rubbish, I don"t think so.1. C. I think it depends.

291. You are in a shop and want to buy a dress but of a different color. What would you say?

292. A. I"d like this dress, but a red one, please.

293. B. Have you got this in red?

294. C. Have you got this red dress?

295. Which of the following is inappropriate in English on a wedding?

296. A. I hope you"ll be very happy!1. B. Congratulations!1. C. Many happy returns!

297. You are writing a formal letter to the director of the company, you don"t know his name, so you address him "Dear Sir", how would you finish your letter?1. A. Yours faithfully1. B. Yours sincerely1 C. Ever yours

298. You need a dictionary and there"s one on your partner"s table. How would you ask?1. A. Can I take it, please?

299. B. Can I borrow it, please?

300. C. Can you give me your dictionary, please?

301. Which of the following is inappropriate to greet a person?1. A. Good day!1. B. Morning!1. C. Hi!

302. You see a very expensive car that belongs to your new acquaintance. You like it very much and express your admiration. Which question is more appropriate?

303. A. It "s really great! How much did you pay for it?

304. B. It's so beautiful! How much do you earn?

305. C. It's fantastic! When did you buy it? 1. Key:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

306. A B c B A C C A C B C A B A C1. Score:1.5-bad6.9 satisfactory 10-12-good 13-15 - very good1. TEST No. 2.

307. Kuzmenkova Yu.B. (ABC's of Effective Communication/The Basics of Polite Communication) Make the right choice.

308. You were invited to a British home. You brought a small present (flowers or chocolates). The host says: "That"s very kind of you, you shouldn"t have bothered.! You say:1. A. It"s nothing, really.1. B. That's my pleasure.1. C. Not at all.1. D. nothing.

309. You are about to leave your host. You wouldn't say:

310. A. I"ll have to be going, I"m afraid.

311. B. I'm sorry, I must be going.

312. C. nothing (stand up and leave unnoticed)

313. D. I"ll really have to go soon.

314. There's a bug on your neighbor's lapel. You would warm him by saying:1. A. Take care!1. B. Mind out!1. C. Be careful!1. D. Watch out!

315. You"re to politely refuse something you don"t like. Your host says: "Help yourself to the apple pie." You wouldn't say:

316. A. No, thank you. I"m not very keen on apples, I"m afraid.

317. B. No, thank you. I"m afraid apples don"t agree with me.

318. C. Excuse me, I "d rather have some chocolates, I don"t like apples.

319. D. It "s really lovely but I don"t think I could manage any more, thank you.

320. In a cafe it would be rather impolite to say:

321. A. Excuse me, anyone sitting here?

322. B. Excuse me, do you mind moving your bag?

323. C. Excuse me, do you mind if I move your bag a little?

324. D. Excuse me, is this seat taken?

325. In public transport it would be appropriate to say:

326. A. Would you move, please?

327. B. If you were taking just a little less room, I could sit down.

328. C. I"d rather you moved a little.

329. D. Excuse me, I wonder if you"d mind moving up a little so that I could sit down?

330. Which of the following is appropriate in English?

331. A. My congratulations on your birthday!

332. B. I wish you a good trip!

333. C. Remember me to your sister.

334. D. For our charming hostess! (a toast)8. "Really?" is inappropriate to use when you want to show that

335. A. you"re following me/listening.1. B. you sympathize.1. C. you"re surprised.

336. D. you find something difficult to believe.

337. What is appropriate to ask of a chance acquaintance whose ring you admire: What a lovely ring!

338. A. How much does your husband earn annually?

339. B. How much did your husband pay for it?

340. C. How long have you been married?

341. D. How beautifully it is cut! lO. In Britain, you wouldn't say "Excuse me!" 1. A. if you apologise.

342. B. if you brush past somebody. ^ C. after sneezing/coughing.

343. D. before interrupting somebody.

344. Which of the following functions equivalently in Russian and in English?

345. A. Good day! (as a greeting)

346. B. Good appetite! (before eating)

347. C. Good luck! 9before a difficult event)

348. D. Good Heavens! (as an exclamation)

349. What would you say to the clerk in the booking office?

350. A. Give me a return to Rye, please.

351. B. I need to buy a return ticket to Rye, please.

352. C. A return to Rye, please.

353. D. Would you mind selling me a return ticket to Rye, please?

354. You want to ask a passer-by about the time. You would say:

355. A. Hi, what time is it now?

356. B. Excuse me, could you tell me the time please?

357. C. Tell me the time, please, will you?

358. D. I wonder if I might trouble you, I wanted to know the time.14.1n a shop the assistant gave you the wrong newspaper. You would say:

359. A. Sorry, you"ve made a mistake.

360. B. I "ve made a silly mistake.

361. C. Don't you think there's been a mistake?

362. D. I think there"s been a mistake.

363. Your TV has broken down the evening when there"s a program you very much want to watch. You would ask a neighbor (a stranger to you):

364. A. I hope you don"t think me rude but would it be at all possible for me to come and watch your TV tonight?

365. B. Do you mind if I come and watch your TV tonight? I hope you won't think me an intruder?

366. C. I wondered if my company would prevent your watching TV tonight?

367. D. Could I come and watch your TV tonight?1. Key:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

368. A C D C B A C B D A C C B D A

369. WHAT ARE THE FEATURES OF MY MOTIVATIONAL SPHERE question Yes no

370. When I get involved in work, I am usually optimistic and hope for success2 I usually act actively

371. I am inclined to take initiative

372. When performing important tasks, I try my best to find any reasons to refuse

373. I often choose extremes: either very easy or completely impossible tasks.

374. When meeting obstacles, I, as a rule, do not retreat, but look for ways to overcome them

375. When successes and failures alternate, I tend to overestimate my successes

376. The fruitfulness of activity mainly depends on myself, and not on someone else’s control.

377. When I have to take on a difficult task and there is little time, I work much worse, more slowly

378. I am usually persistent in achieving my goals.

379. I usually plan the future not only for a few days, but also for a month, a year in advance

380. I always think before I take risks.

381. I am usually not very persistent in achieving a goal, especially if no one controls me.

382. I prefer to set myself moderately difficult or slightly exaggerated but achievable goals

383. If I fail and the task does not work out, then, as a rule, I immediately lose interest in it.

384. When successes and failures alternate, I tend to overestimate my failures

385. I prefer to plan my future only for the near future

386. When working under limited time, my performance usually improves, even if the task is quite difficult.

387. As a rule, I do not give up on a goal even if I fail on the way to achieving it

388. If I chose a task for myself, then in case of failure its attractiveness for me will increase even more

389. Sightseeing London, Moscow, Saratov, Washington* (10.02 - 6.04)

390. Higher Education in Great Britain (7.04 18.05)3. Theater (19.05 8.06)

391. The topic "Washington" will be devoted to project work and studied on your own. Planning and carrying out the project should be done in group or groups, reviewing will be done in class at the final stage.2. Reading.

392. Grammar materials presented in the book "FCE" should be studied weekly on your own. Checking will be done once a week during 30-45 minutes any day you"ll choose.5. Listening.

393. The program of extensive listening is supposed to improve your listening skills. So once a week you"ll be asked either to present the tapescript of the listening task or to discuss the contents in a dialogue form. You can choose any day you want.

394. You"ll be given a grade at the end of the term which will be calculated as follows:1. Attendance 10%1. Class participation 30%

395. Home, individual and extensive reading 15%1. Written works 15%1.stening practice 10%1. Tests 20%

396.N.B. At the final lesson devoted to each topic you"ll be given a test which includes all the materials studied.1. Reading program 1 course

397. Arthur Conan Doyle “The Lost World”, stories2. Arthur Haley "Airport"

398. Walter Scott “Quentin Dorward”4. Washington Irving stories

399. Harriet Bitcher Stowe "Uncle Tom's Cabin"

400. Daniel Defoe “Robinson Crusoe”

401. James Fenimore Cooper "Deerslayer", "The Last of the Mohicans"

402. Jack London “White Fang”, stories9. Katherine Mansfield stories

403. Y. Lewis Carroll “Alice in Wonderland”, “Alice Through the Looking Glass” 11. Margaret Mitchell “Gone with the Wind”

404. Mark Twain “The Adventures of Tom Sawyer and Huckleberry Finn”

405. Ridyard Kipling “The Jungle Book” M. Roald Gave stories

406. Robert Louis Stevenson "Treasure Island"

407. Wilkie Collins “The Woman in White”, “The Moonstone” 17. William Saroyan stories

408. William Shakespeare “Romeo and Juliet”, “Hamlet”, “Othello”, “King Lear”.

409. Charles Dickens “Oliver Twist” 20. Charlotte Bronte “Jane Eyre” 2nd year

410. Agatha Christie “The Mystery of Fireplaces”, stories

411. H.G. Wells “The Invisible Man”

412. Herman Melville “Moby Dick, or the White Whale”

413. Jerome David Salinger "The Catcher in the Rye"

414. Jerome K. Jerome "Three in a Boat and a Dog"

415. John Galsworthy “The Forsyte Saga”

416. John Milton "Paradise Lost"

417. John Ronald Reuel Tolkien "The Lord of the Rings"

418. George Bernard Shaw "Pygmalion"

419. Y. Mary Shelley “Frankenstein, or the Modern Prometheus” 11. Nathaniel Gotory “The Scarlet Letter” 12.0scar Wilde “The Picture of Dorian Gray”

420. Tennessee Williams "A Streetcar Named Desire"

421. William Golding "Lord of the Flies"

422. William Somerset Maugham “The Moon and the Penny”

423. Francis Scott Fitzgerald "The Great Gatsby"

424. Harper Lee “To Kill a Mockingbird” 18. Edgar Alan Poe stories 19. Emily Bronte “Wuthering Heights” 20. Ernest Hemingway “The Old Man and the Sea” 3rd year

425. H.G. Wells “The Time Machine”

426. Gilbert Keith Chesterton stories

427. Graham Greene "The Quiet American"

428. Jane Austen “Pride and Prejudice”

429. John Steinbeck "The Grapes of Wrath"

430. Jonathan Swift "Gulliver's Travels"

431. David Herbert Lawrence "Lady Chatterley's Lover", stories

432. Evelyn Waugh “A Fistful of Ashes”

433. Katherine Anne Porter “Ship of Fools” Y. O. Henry stories 11. Ralph Ellison “The Invisible Man” 12. Richard Brisley Sheridan “The School of Scandal” 1 Z. Richard Aldington “Death of a Hero”

434. Theodore Dreiser “American Tragedy”