Английские и узбекские фразеологические выражения, передающие эмоциональное состояние человека

Аннотация

Ключевые слова: В данной статье анализируются английские и узбекские фразеологизм фразеологические единицы, описывающие различные (фразеологическая эмоции человека, такие как радость, гнев, волнение, страх и единица), т.д. Автор делит примеры фразеологических единиц на антропоцентрическая парадигма, положительные и отрицательные эмоции, описываемые в положительные эмоции, их семантике. Теоретическая часть статьи подкрепляется отрицательные эмоции, многочисленными примерами. Примеры взяты из англо- человек, русского фразеологического словаря А.В. Кунина и узбекско- психоэмоциональное русского фразеологического словаря М. Садиковой, а также состояние. из русских произведений художественной литературы. Today, the anthropocentric trend in language and literature occupies a leading place in modern linguistic research. Let us agree with E.S. Kubryakova's statement about the anthropocentric "tendency to put the human being at the centre of all theoretical assumptions", for it is the human being who determines "the prospects of this analysis and its ultimate goals" [E.S. Kubryakova, 1995, p. 212]. The growing importance of the so- called "human factor" is now felt in all areas of scientific cognition. Anthropological problematics is spreading in linguistic science quite intensively. The return of such a humanitarian science as linguistics, its main object – a human being, considered as a subject of speech activity, and, thus, overcoming one of the "stagnant" areas of theoretical linguistics is favoured, of course, by the climate of greater pragmatism of recent decades, when language is considered not just as a system acting "by itself", but in interrelation with other aspects of human life activity [Sh.S. Safarov, 2018, p. 3]. The transition from the system-structural paradigm to the anthropocentric paradigm, which aims to study "language in man and man in language" and assumes the view of language as the most important repository of cultural information and knowledge about the world, reflected and recorded in language, has led to the relevance of research in the field of psycholinguistics, ethnolinguistics, cognitive linguistics, gender linguistics, linguocultural linguistics, pragmalinguistics, and others. [M. Galieva, 2017, p. 57]. The concept of "anthropocentric paradigm" is inextricably linked with cultural anthropology [KuhnTomas, 2012, p. 164]. Cultural anthropology draws attention to the relationship between language and culture, highlighting language as the main communication between representatives of different linguistic cultures [V.V. Vorobyev, 2008, p. 125]. The anthropocentric paradigm focuses its attention on the language user, his language competence, knowledge structures reflected and fixed in language" [D.U. Ashurova, 2008, p. 125]. [D.U. Ashurova, M.R. Galieva, 2018, p. 12]. The present article is written in the framework of anthropocentrism and aims to study English and phraseological units that convey the psycho-emotional state of a person, as well as their use in the text. In a work of fiction a person is the centre of attention of both the writer and the reader [M.M. Bakhtin, 1986, p. 23]. Let us turn to T.K. Vinokur's interpretation of a fiction text, according to which there are at least three people in it: the author, the narrator and the character [T.K. Vinokur, 1993, p. 35]. 146 Xorijiy lingvistika va lingvodidaktika – Зарубежная лингвистика и лингводидактика – Foreign Linguistics and Linguodidactics Issue – 2 № 2 (2024) / ISSN 2181-3701 Fear occupies a special place among human emotions, and in both analysed languages a sufficient number of expressions denoting fear have been found. Thus, the English phraseological expression frighten (or scare) somebody out of his senses means "to frighten someone out of his senses" [A.V. Kunin, 1967, p.806]. Fear can have different degrees. For example, in the following expression, fear acquires the highest point of intensity: (as) scared as a rabbit – scared out of his senses [A.V. Kunin, 1967, p. 794]. Uzbek phraseology also reveals examples conveying different degrees of human fear: zir titramoq – to be very afraid (of sb.); to tremble (before sb.) like an aspen leaf [M. Sadykova, 1989, p.114]. This example does not contain the component denoting fear. However, with the help of the verb “titramoq” (to tremble) fear is conveyed in all its force based on the association with a person trembling with fear. Another example of a Uzbek phraseological expression denoting fear is PU zaxrasi uchdi – he was greatly frightened; he became angry, he became furious [M. Sadykova, 1989, p.114]. A strong degree of fear is traced in the Uzbek PU joni (or jon-poni) chiqib ketdi (or jon-poni qolmadi) – he was frightened; there was no face on him; his soul went into heels [M. Sadykova, 1989, p.109]: -Tuf-e, qurib ketsin, jonim chiqib ketdi- (A. Kodiriy). Other examples of reflecting the highest degree of rage in Uzbek phraseology are the expressions: jini qo‘zidi (or qo