The experience of reconstructing the religious (Islamic) concept as a value-cognitive and ideological constant is presented on the example of the concept HARAM/HIARAM in Russian and Avar linguistic cultures. The material for the study was data from lexicographic sources, paremiological funds of these languages, data from Russian and Avar texts (including translations) of spiritual literature; language data of the National Corpuses of the Russian and Avar languages. It is noted that the conceptual component of the concept under study reveals similarities in the compared linguocultures: the HARAM semantic model is represented by an obligatory component with a negative connotation 'everything that is bad, evil, sin > forbidden' [certain actions, deeds, objects and phenomena], and an optional component with a positive connotation: 'reserved place, forbidden [for everything bad] territory'. It is clarified that the value component of the concept is wider than in terms of an ordinary prohibition or taboo. It is shown that in the Muslim consciousness HARAM is a multicomponent concept with ambivalent semantics. Similarities and differences in the objectification of this concept may depend, first of all, on the specifics of the religious and linguistic consciousness of a person, his worldview; secondly, they can be conditioned by the discourse in which the concept is explicated, and hence the objectification takes place in different worldview (religious, everyday, etc.). The process of desacralization of the concept HARAM semantics is considered.
The work is devoted to the linguo-cognitive study of the Pride and Pridefulness concept in the religious and linguistic consciousness of a Muslim and Orthodox. The timeliness of the proposed topic is determined, firstly, by the increased interest of scientists in recent decades in the problems of the relationship between language and religion (as evidenced by the emergence of the young science of theolinguistics); secondly, the research prospects and timeliness in line with cognitive linguistics and linguoculturology; thirdly, the topic of this article is underexplored and promising (this is especially relevant in relation to Islamic discourse and Orthodoxy and Islam religious consciousness comparative study); finally, being at the intersection point of the theology and cognitive linguistics interests, the study provides a serious empirical basis for their development. The article attempts to verify the notion that exists in the Avars and Russians ethnic consciousness (through these languages) about the meanings contained in the concept Pride and Pridefulness as negatively evaluative in the light of the religious picture of the world. The authors executed sacred (spiritual) texts and proverbs comparative analysis of the Avar and Russian languages in order to present the frame-based organization of the researched concept in the religious and linguistic picture of the world. The structure and position of the frame are described, slots (vertical and terminal) are identified in the frame-based structure of the analyzed language units, the slots occupancy of similar proverbs of the two researched languages is compared, and the proverbs structure is sequentially modeled. Comparison of the religious (Islamic) picture with the naive picture of the world, determination of their similarities and differences on the material of two languages with different structures allows us to conclude that there is an ambiguous (sometimes contradictory) structure of the Pride and Pridefulness concept-frame.
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