Conscious attitude to linguistic reality. The term "language consciousness"

Answer

The theoretical concept of national economy was formulated by the German economist of the first half of the 19th century. Friedrich List (Friedrich List) 1789–1846 in "The National System of Political Economy" (Das nationale System derpolitischen Ökonomie, 1841).

The German scientist distinguished between national and cosmopolitan economy,"which teaches how the whole human race can secure its well-being." F. List believes that the political economy of the classics is essentially cosmopolitan, offering universal recipes for universal development for all countries. The scientist introduces into economic science the idea of national characteristics of the economy, the study of which should be the science of national economy.

In his main work, the German economist criticizes the classics for speaking of free-trade trade policy as an absolute. F. List is trying to prove that free trade is suitable only for very developed countries (like England in the 19th century) and for backward states. Countries with an average level of economic development need protectionist policies (for example, Russia and Germany). The German scientist presents an interesting option for the development of the economy in the leading countries (Italy, the Netherlands, Great Britain, Spain, Portugal, France, Germany, Russia, the USA).

Instead of the principle of "economic freedom", the scientist puts forward the principle of "industrial education of the nation". The nation is considered by the German economist as an integral system in terms of language, customs, historical development and state structure. The economy is a secondary component of the development of the nation. F. List believes that individual generations must sacrifice their well-being for the development and preservation of the nation. He also proposes to revive protectionist policies, protecting underdeveloped sectors of the economy.

F. List believes that a nation should have equally developed productive forces in agriculture, industry and foreign trade. It is necessary to develop sea and rail transport, improve technical knowledge and skills. Productive forces in the concept of F. List occupy a more important place than consumer goods that can be produced at a given level of productive forces. Industrialization plays a very important role in his system: "List tends to equate agriculture with poverty and a low level of culture, while industry and urbanization bring prosperity and cultural achievements."

In addition to the economic institutions proper, he includes jury trials, parliamentary government, freedom of thought, conscience, the press, and control of the administration as productive forces.

F. List believed that the mercantilist theoretical system is more correct than the classical theory. The main drawback of the classical system is that it promotes individualism and cosmopolitanism, leaving the economic problems of the nation out of analysis.

The German scientist developed the idea that a country that is backward in economic development should not use the current experience of countries that have achieved certain successes, but their experience in the past, when their economy was in a deplorable state.

He recognizes that the main factor in the emergence of land rent is not differences in land fertility, but remoteness from markets.

Differences in the economic policy of states depend, according to F. List, on their geographical location. Thus, England, due to her insular position, as well as the fact that she does not need a large army, needs free trade. For a state like Germany, located on the continent, fragmented into separate semi-independent states, protectionism is more useful.

F. List noted that for Germany the free trade policy of foreign trade would be negative, that the benefits brought by free foreign trade were less significant than the harm it caused.

The Minister of Finance of Russia, Count S. Yu. Witte, published the work “On Nationalism. National Economy and Friedrich List” (2nd ed., 1912), which is, in essence, an abstract of a book by a German scientist. The book was published in Russian in 1891 (St. Petersburg, ed. A. E. Martens, translated under the editorship of K. V. Trubnikov) and in 2005. (first two parts, M.: Europe).

Question 2 concept of national economy f. sheet

The theoretical concept of national economy was formulated by the German economist of the first half of the 19th century. Friedrich List (1789-1846) in "The National System of Political Economy" (Das nationale System derpolitischen Ökonomie, 1841).

The German scholar distinguished between national and cosmopolitan economies, "which teaches how the entire human race can secure its well-being." F. List believes that the political economy of the classics is essentially cosmopolitan, offering universal recipes for universal development for all countries. The scientist introduces into economic science the idea of national characteristics of the economy, the study of which should be the science of national economy.

In addition to the economic institutions proper, he includes jury trials, parliamentary government, freedom of thought, conscience, the press, and control of the administration as productive forces.

He recognizes that the main factor in the emergence of land rent is not differences in land fertility, but remoteness from markets.

F. List noted that for Germany the free trade policy of foreign trade would be negative, that the benefits brought by free foreign trade were less significant than the harm it caused.

These ideas formed the basis of the economic concept of the founder of the historical school Friedrich List (1798-1846). In a work with a very characteristic title ”National system of political economy” (1841) List takes a different approach than the classical school to the question of the wealth of nations. According to List, the most important thing is not the created wealth, but the potential for its creation that the nation has. Everything that contributes to the creation of wealth is productive. Proceeding from this, List considers productive labor for the upbringing and education of the population (in a broader sense, the economic education of the nation, carried out by the state). The productive role is played by the systems of economic policy and the state institutions through which it is carried out. Productive labor in the field of science, increasing the intellectual potential of the nation. Productivity, according to List, is the development of those industries whose products are not yet competitive on the world market and cannot stand comparison with foreign counterparts. In relation to these industries, a protectionist policy is needed. The losses incurred by the country as a result of the rejection of cheap imports, List considers as an inevitable price for the creation of a high industrial potential. Thus, List substantiates a broad interpretation of productive labor, much closer to the modern understanding of this category than the interpretation of the classical school.

As a result, they include traditions and institutions, the intellectual potential and moral strength of the nation, the system of state institutions and the transformations carried out by the state in the economic and social spheres. At the same time, List notes the need for an interconnected harmonious development of productive forces in the three main sectors of the economy: industry, agriculture and foreign trade. This harmony is ensured by the influence of the state. This is the only way to achieve economic independence of the country.

Since the productive forces in different countries have different degrees of development, these countries are at the appropriate stages of economic evolution. When analyzing these stages, List uses a historical approach, drawing on extensive historical material. The great merit of List and his contribution to the development of economic theory lies in the appeal to historical data as the basis of economic research, the implementation of the historical approach to the analysis of the genesis of existing economic institutions.

List distinguishes the following stages of the economic evolution of a nation: savagery, herding, agricultural, agricultural-manufactory, and agricultural-manufactory-commercial state of the economy.. Naturally, the economic policy of the state cannot be the same for all stages. If in the early stages its task is to promote the development of a market economy, freedom of foreign economic relations, then as the agricultural sectors improve, the situation changes. The goal of economic policy is to promote the harmonious development of the three main sectors of the economy, and therefore measures of “educational protectionism” in relation to individual sectors, administrative measures to regulate the country's domestic market may be required. Only with the strengthening of all major sectors will the freedom of trade in foreign markets become economically viable again.

Economics is indebted to List for establishing a clear relationship between the level of economic development, the degree of "commodity" of the country's economy and the model of economic policy, which takes into account national specifics. List supplemented the theory of international economic relations by substantiating the provision on the inevitability of uneven development of different countries in the same historical period. Lastly, Liszt's indication of the dependence of the dynamics of the growth of the country's economic potential on its political structure, its stability, and the degree of national unity. These ideas of List formed the basis for subsequent studies not only by economists of the historical school, but also by representatives of the social and institutional direction.

THE TERM "LANGUAGE CONSCIOUSNESS"

T.I. GORBUNOVA
S.V. Khvorostov

Dear friend, can't you see
That everything we see
Only reflections, only shadows
From invisible eyes?
Vl. Solovyov

The study of the Runic Language, the study of its linguistic aspect and phenomenological component consistently brings to the attention of the researcher topics, the consideration of which contributes to the understanding of the significance of the Runic Language as a linguistic system that can become a new basis for building a communicative strategy both within the human community and for communication between Mankind and the Higher Ones. dimensions, with its Creator.

From this point of view, the interest of researchers in such a phenomenon as "linguistic consciousness" is justified. There is a large body of literature on this subject. It is not our task to analyze it in detail. We also do not pretend to “complete disclosure” of this topic, but still we believe that the research conducted at the School allows us to see the prospect of its development from a new angle.

The term "language consciousness" is often used in research in philosophy, linguistics, psychology, psycholinguistics, literary criticism and cultural studies. It was introduced into active use in the middle of the 20th century in works on structural linguistics. Since then, the concept has been used in various fields of science, getting its interpretation depending on the breadth of the study and the specifics of the topic.

“It can be seen that the term “linguistic consciousness” is made up of words that refer to such concepts that belong to different, albeit converging, areas of knowledge: psychology and linguistics”.

Two independent concepts - "consciousness" and "language" are combined in one term, and, probably, the understanding of its essence can to a certain extent be based on the interpretation of its two constituent concepts, each of which, in turn, within the framework of the newly designated phenomenon can be interpreted arbitrarily deep and wide. However, a simple connection of such two complex systems and phenomena only to a small extent contributes to the understanding of linguistic consciousness as an integral phenomenon, since it is known that the whole does not arise as a result of a simple addition of its parts.

The place of appearance of such a “single whole”, and hence a new phenomenon, can only be the person himself, while the possibilities of his consciousness are used to reflect the phenomenon in itself, to see its essence and give it a new reading. Thus, human consciousness and “linguistic consciousness”, the features of which are studied by science, are in a certain ratio, which in itself remains an object of study in various scientific disciplines.

So, from a certain point of view, linguistic consciousness is the result of human creativity in comprehending the surrounding reality. It is formed by mastering the language as a tool of knowledge. And at a certain stage, linguistic consciousness can probably become a “transpersonal force” and begin to direct a person’s cognition, largely determining his point of view on the World.

Consciousness

As you know, language and consciousness are interconnected and interdependent phenomena, each of them has, in the scientific understanding, its own field of meaning. From the point of view of researchers, the problem of consciousness, its relevance and significance does not require argumentation. This problem has already begun to be included among the global problems of our time. “Evolution and change in consciousness are associated with the survival of mankind, with the prevention of a growing anthropological catastrophe. Many scientists, thinking about the fate of man and mankind in a changing world, also concentrate their efforts on the problem of consciousness. In short, it's time for humanity to wake up. He needs an awake mind, not just an awake brain.".

In the explanatory dictionary, the term "consciousness" receives the following interpretation. This is “... the ability to think, reason and determine one's attitude to reality as a property of a person's higher nervous activity…» .

From a philosophical point of view, “consciousness is the highest form of reflection of objective reality peculiar only to a person, a way of his relationship to himself, mediated by universal forms of socio-historical activity of people” .

As you can see, an important feature of consciousness is the ability to reflect reality - this manifests its mirror properties, which can carried out at different levels and understood accordingly. For example, as an equivalent or mode of implementation of psychological processes in a person: “... consciousness is a unity of psychological processes actively involved in a person's comprehension of the objective world and his own being ...” .

But, in any case, the study of consciousness is impossible outside the study of human speech as a product of its specific activity, the realization of language abilities. With the help of such studies, a picture of the perceived world, understanding of the situation, emerging relationships is revealed. According to the speech and the texts issued, the stages of the formation of the individual, the features of behavior stereotypes are traced, which indicates his internal state and the level of consciousness. In this, too, one can see proof of the connection between consciousness and language.

Language

In linguistics and philosophy, a lot of definitions of "language" are given. The simplest, perhaps, belongs to Ferdinand de Saussure, who believed that the language consists of "vocabulary and grammar". In other authors, a more "complex" perception of the same phenomenon prevails. extended definitions of the phenomenon. For example, Yu.N. Karaulov offers 5 different definitions of the language [See. 24].

In the Dictionary of the Russian Language, four dictionary entries are devoted to the lexical unit "language". In our work, it is advisable, from our point of view, to refer to the second article, which also provides several interpretations:

The system of sound and vocabulary-grammatical means that consolidate the results of the work of thinking and are a tool for people to communicate, exchange thoughts and mutual understanding in society (the language is national);
The totality of means of expression in verbal creativity, based on the nationwide vocabulary and grammar system, syllable (Pushkin's language);
Speech, the ability to speak (to speak the language).

In the framework of this work, the first and third definitions can be used more productively. Each of them is able to independently form "their own" point of view on the phenomenon of "linguistic consciousness" and provide tools for its study. And in each case, its own space of the phenomenon of "linguistic consciousness" is revealed.

It should be noted that from the point of view of philosophy, the meaning of the phenomenon and the concept of "language" is revealed more widely and on a larger scale. “Language is a sign system of any physical nature that performs cognitive and communicative functions in the process of human activity (the language of formulas, the language of Nature). Language can be either natural or artificial. Natural language is understood as the language of everyday life, which serves as a form of expression of thoughts and a means of communication between people. An artificial language is created by people for some narrow needs (the language of mathematical symbols, the language of physical theories, various signaling systems, etc.). Language is a social phenomenon. It arises in the course of the development of social production and is its necessary side - a means of coordinating the activities of people and each person ... " .

Thus, there are two main functions of the language - knowledge and thinking, which are directly related to human consciousness. At the same time, the indicated phenomena act as an object of research in their interconnection and unity. This approach is being implemented in several studies where thinking, consciousness and language are defined as a triune complex.

Work thinking is aimed at understanding the place and role of man in Creation, at revealing the ontological connection of phenomena in the Universe. And in this process, language occupies a special place, since from a certain point of view, the process of thinking is the process of linguistic formulation of certain knowledge obtained by tuning to a topic. Usually the result of this process is a text resulting from internal pronunciation, in some cases externally manifested in sound or graphic form.

Thinking can occur not only as a result of observing processes or phenomena, but also in the form of processing, adding up or analyzing information units that already exist in textual form, the result of this, ideally, is a new level of understanding of the topic and a “new text” that embodies this new understanding. . That is, the results of the process of cognition, thinking are formalized using the means of the linguistic system existing at that time and used by a particular individual, as a result of which knowledge becomes available in the form of experience for other members of societies.

This knowledge is stored in a material form or as a kind of information record that exists on a subtle plane, in the form of a certain speech whole or in another form. The stored knowledge, if necessary, can be claimed, restored in the form of a text, information can be supplemented, and knowledge thus develops. Such an understanding of the way of cognition and the form of information storage correlates with the “verbalistic approach” to consciousness, according to which consciousness "always takes place in verbal forms, even if it reaches a high level of abstraction"(E.M. Vereshchagin, V.G. Kostomarov).

The term "language consciousness"

Thus, the terms "language" and "consciousness" are combined in the new term "linguistic consciousness", denoting a new phenomenon, forming a new field of meaning and acquiring a new essence. Although, according to A.A. Zalevskaya, when operating with this term, we fall into the “word magic trap”, since it (the term) connects linguistic phenomena and a psychological phenomenon (consciousness), and if we observe “... something linguistic, then it must be adequately transmitted by linguistic means, which seem self-sufficient, completely amenable to analysis and description from the standpoint of the corresponding science - linguistics; if we are talking about consciousness, then it seems to be self-evident that nothing unconscious (and, moreover, not verbalized!) is initially allowed” .

As if developing this idea, another researcher notes: “The term “linguistic consciousness” combines two different entities: consciousness - a mental phenomenon of non-material nature (it cannot be measured by spatial features, it is non-spatial, you cannot hear, look at it) - and the material phenomenon of spoken or recorded speech, as well as the physiological process of formation verbal language connections" .

That is, from the point of view of the researcher, the term "linguistic consciousness" combines two phenomena that are different in nature. In science consciousness most often considered as a phenomenon of non-material (non-physical) nature, in which space and time are implicitly present. AT language the material side is more clearly manifested in the form of spoken and recorded speech, as well as the physiological process of the formation of verbal language connections. Although there is a certain non-material and unmanifested part in the language, which, for example, concerns a certain field of storing information formed with the help of language / languages, information about the language and, for the most part, undisclosed mechanisms and laws of the physiological (and not only) side of the implementation of speech .

That is, the proposed distinction between two phenomena according to criteria - materiality / non-materiality, spatiality / non-spatiality, etc. - does not make it possible to see the essence of the new phenomenon, and it is necessary to look for another criterion that unites them into a "single space" of the new phenomenon, allowing to determine its main parameters, as well as to explore its characteristics. Here we can only assume the existence of such a criterion and its features, although it is obvious to us that it must be associated with the sacred nature of the phenomena themselves and the preservation of their Mystery in the process of cognition.

To develop the topic, let us turn to the definition formulated in linguistics, which represents the well-established approach to the phenomenon in linguistics. The dictionary of linguistic terms reveals "linguistic consciousness" as "features of the culture and social life of a given human collective, which determined its mental originality and reflected in the specific features of a given language". Based on this, one could say that the mental originality of the people is imprinted in the linguistic consciousness, which is reflected in the features of the grammatical (in the broad sense of the word) system of the language and the specific conditions of its functioning, which implies the secondary nature of linguistic consciousness in relation to man and society. Then, relying on the proposed interpretation, the term “linguistic consciousness” can be understood as the features of the basic models of consciousness that are characteristic of a certain human community imprinted in the language.

It should be noted that this approach is common in modern studies. However, from our point of view, in this case the concept of "linguistic consciousness" is revealed within the framework of the existing mentality. The noted aspect of the consideration of the topic probably deserves a separate study, since there is close connection of mentality and language. « ... The mentality is determined by the language of the people. It helps to quickly master the native language“The left hemisphere is responsible for learning languages, it also perceives mentality”. In this context, mentality is largely the result of the influence of language, but a view of the topic from the “position of mentality” is unlikely to allow one to know the essence of linguistic consciousness and can become a significant limitation in understanding its essence.

« The scheme of mentality is close to a computer: the processing of information also follows the scheme. “…Mentality – a self-closed immovable form without an Observer is like a branched labyrinth in which it arranges traps so that a person does not get out of it” .

At a certain stage, a new impetus to the understanding of "linguistic consciousness" was given by the consideration of the phenomenon of "consciousness" from the point of view of the natural sciences, in particular, quantum physics. At present, there are at least two problems in theoretical physics in which the phenomenon of consciousness manifests itself, at least in a debatable form. These are the problem of wave function reduction (the problem of quantum measurements) (R.G.Dzhan, V.L.Bazhanov) and the anthropic principle A.V.Moskovsky, I.V.Mirzalis).

The anthropic principle was discovered in the 1970s. of the twentieth century by the English astrophysicist B. Carter. His interpretation goes something like this: the physical world exists to the extent that it is defined by man.

“The products of human feeling and mental activity (astrosomes and thought forms), as shown by many generations of occultists and theosophists, have an indispensable tendency to materialize in the physical world. … Nevertheless, this seemingly completely illusory and man-made physical world has a rather strong, inert character and independent laws. It acts on a person for the second time as the real reason for his further existence. In other words, not only man affects the world, but the created world also causally affects its creator..

And if we convert the phenomenon of “language” into this context as the most complete picture of the conscious (named) world and a perfect tool for its comprehension, then it turns out that language is not only formed and changed under the influence of a person, but due to the accumulated strength and capabilities, in turn, affects a person (and society), becomes an important reason for his continued existence. In other words, not only a person affects the world, but also the language created and preserved by generations of people causally affects its user, largely determining human life and the development of society. And there is a sufficient number of experimental works confirming this thesis.

Interestingly, when studying the physical aspects of consciousness, expressions that are not typical for the exact sciences are often used, for example, “Divine environment”, “reality of the ideal”, “enlightenment”, etc. Agree that it is unusual and strange to see such expressions in the works of physicists. Although W. Heisenberg noted in his time that pundits, rising to the top of knowledge by the thorny paths of science, meet theologians there, who have long considered such problems.

For philosophical studies, this position is more traditional, it can mean "another turn" from materialism to idealism and is not surprising. For example, the statement that "consciousness is organically woven into the spiritual experience of mankind", suggests the existence of a subtle world where spiritual work takes place and the spiritual experience of mankind is recorded.

This, perhaps, leads us to the definition classicism and non-classical the scientific research approaches themselves, in particular, when considering "linguistic consciousness" as a phenomenon. Note that the concept of "classical" is usually associated with the concept of the so-called official science, its methods of registration, obtaining and proving scientific assumptions. Whereas the definition of "non-classical" in ordinary consciousness often correlates with everything that is not "sanctified" by the scientific view, thus including, along with the reasoning of dilettantes, serious theosophical and philosophical doctrines.

From our point of view, the concept of "non-classical" means not just the demand for some "non-traditional" knowledge, not an alternative to traditional scientific areas, but going beyond the limitations of the classical approach obtained by canonization and the presentation of exclusivity, the absolutization of one's own view of Reality. It's not that the "scientific view" is wrong, it's just that Reality doesn't end there. It simply cannot be placed within this framework without the assumption of distortions. As well as the person himself is not limited only to the acts of his own observation of the Reality, but, in fact, becomes a co-participant and co-creator of its development. This approach is carried out within the framework of Non-classical Total Science as a new stage in the development of all scientific thought.

« Non-classical Total Science (NTN) –self-transcendence of the scientific worldview on the basis of Totality, built on the principles of Co-Creativity in Co-Being”.

From this position, going beyond the "classic" does not mean a denial of the methods and "classical science", but a significant expansion of its own capabilities, participation in a new format of cognition of the Reality and its co-creation. At the same time, we get not just a new definition, but a new format for revealing the phenomenon, making it essentially “new”. Such a format does not drive the phenomenon under study into a "linguistic trap" - it does not limit the essence of the phenomenon to a linguistic form, but reveals the prospect of its further development. On this basis, the disclosure of the phenomenon of "consciousness" occurs as follows.

« Consciousness is the human ability to ideally reproduce reality in thinking, mental activity as a reflection of reality. The property of highly organized matter in terms of displaying and transforming reality. The sphere of being and the revelation of the spirit " .

By the way, the expediency of this approach is confirmed by new scientific directions: for example, bioenergy informatics studies the world of consciousness as a physical reality based on the study of energy-information interactions in nature (including human interactions with nature and society).

Quantum levels of "linguistic consciousness"

According to the opinion existing in science (and not only), the possibilities of a person in understanding the world and influencing ongoing processes are unlimited. But at the same time, a natural question arises, what helps a person to achieve such a high level of development. It is likely that the role of man in the development of the world and his capabilities were originally recorded in the human genetic code. In addition, they were laid down, and then, due to circumstances, hidden in the language, in the conditions of its existence and functioning. That is, the laws of the Universe and the principles of interaction between man and the world are not just described and preserved in written sources, the experience of implementing relationships at various levels is encoded, fixed in the language and its system. And as a result of comprehension of the language, a person not only gets acquainted with the reality surrounding him, but assimilates the causal nature of the world order, the basic principles of interaction with reality and attitude towards it.

For a person, Language is a way of knowing the World and oneself in this World, which becomes an individual experience of its development. “Language is a mirror of knowledge and a prototype of creativity. God's form of self-transcendence". Moreover, language becomes a mediator in the interaction of man and Reality. All these factors affect the characteristics of individual linguistic consciousness.

Then "linguistic consciousness" can be considered as a phenomenon inherent in man and humanity and due to the properties of the language, which contains not only the entire experience of the formation of the human community, but also the program of its development. Such a broad view of the phenomenon requires some universal methods of its study and characteristics, the development of which is possible only on the basis of a philosophical approach in solving "special problems" within various scientific disciplines.

The language of philosophy is paradoxical. It has to do with what cannot be known in principle. And since it is impossible, therefore, this is not a language of knowledge, but of life wisdom..

As already mentioned, the studies use different approaches to the consideration of linguistic consciousness, different classifications of the phenomenon, according to the features and methodology of each particular science. Thus, in works devoted to cognitive problems, questions of cognition, the fact of its “multidimensionality, multilayeredness, modularity” is noted and assumptions are made about the “structure” of linguistic consciousness. For example, according to the nature of the reflected information, four components are distinguished in its structure: sensory-receptive, logical-conceptual, emotional-evaluative, value-moral.

Within the framework of psycholinguistics, the consideration of the phenomenon is based on the number of languages used by the individual. So, on this basis, linguistic consciousness is distinguished monolingua, linguistic consciousness bilingual and linguistic consciousness polylingua. The characterization of each of these variants of "linguistic consciousness" undoubtedly deserves separate consideration, but this is beyond the scope of this article. We only note that it has already been proven that knowledge of several languages contributes to the formation of a more perfect way of cognition and the expansion of consciousness.

At the same time, the process of language cognition, cognition of the surrounding world through/through language follows certain laws and can be organized accordingly, as evidenced by the development of various methodological concepts and their different effectiveness. All these concepts are based on taking into account the peculiarities of consciousness and the language abilities of a person.

There are other aspects of the consideration of the topic, for example, within the boundaries of cultural linguistics. So T.Yu. Panteleeva notes:

“Taking into account linguoculturological parameters, one can single out an individual linguistic consciousness, a system of (collective) social linguistic consciousnesses, a linguistic consciousness of a linguocultural community, a universal linguistic consciousness inherent in humanity as a certain aggregate. The presence of the latter type of linguistic consciousness is rather conditional”.

From our point of view, such an approach may be of some interest, as it helps to see the options for implementing the phenomenon under study in reality and to understand the features of its implementation. Based on the proposed classification, within the framework of this work, we propose to single out the following quantum levels of the implementation of linguistic consciousness:

- individual linguistic consciousness;

- collective linguistic consciousness;

- universal linguistic consciousness.

Individual linguistic consciousness- a property of a person, his ability to reflect reality, arranging his impressions in a linguistic form, and save this information. This ability is formed under the influence of the genetic record, mental nuances of personality development and its interactions in society. This process is influenced by the general linguistic features of a particular language, which are formed in the course of the historical development of society. In addition, it provides the communicative needs of people, as it provides the ability to perceive the speech of another person and the possibility of translating “foreign language texts” into native concepts.

arises as a result of the joint intellectual and physical activity of communities of different levels, using one language as a means of communication and knowledge. It can be a certain ethnic group, a people or peoples who speak the same language. In this case, “linguistic consciousness” exists as a “common semantic space”, as an algorithm for the interaction of an ethnos with reality, as an archive or the result of the mental activity of people using a certain language throughout the history of its functioning.

There is nothing that has not been thought about, perceived and seen by modern or past users of the language. So, in some languages, some words are absent at all, for example, the word "snow" in the languages of tropical countries. While the northern peoples usually have a large group of words that call snow, and each of the lexical units reflects its special properties and qualities. As Sapir said: “The worlds in which different societies live are separate worlds, and not the same world with different labels attached to it”.

Or we can say that the World is one, but peoples and societies create their own "own" worlds, having initially this ability - to create, realizing the creative aspect of man. . At the same time, the language becomes, as it were, a phase boundary of a certain human community, preserving the national identity of its members. However, in our opinion, it is possible to look at the situation from a different point of view.

For example, it can be assumed that, “thanks to” language, a person closes himself from the World in some limited continuum of his own language. Then, in the described situation, if one does not go beyond the limitations of “one’s own usual language”, a person can either be limited in some way when cognizing the World, closed from it, or the World can be “pulled” into the limited possibilities of a particular language.

That is, while developing in the phase space of the native language, a person at a certain stage of his formation must “pass” this border and move, as it were, into a new “phase space” - to acquire a “new state”. A number of questions arise here.

Is it the space of another (foreign) language? Or is it the level of some single universal language? Or maybe we are talking about a phase state that opens up when learning the language itself, its essence, which makes it new?

In fact, it is simply unrealistic for an ordinary person to learn "all languages" or at least a few. Of course, knowledge of other languages is a useful thing, but choosing this path for the development of "language consciousness" seems to be unproductive.

Attempts to create a "universal language" have long been known in history. However, it should be noted that they still failed to carry out the “declared task”. Although these works have enriched the relevant scientific disciplines and served to develop philosophical views on the "problem of language", they are still of great interest.

Cognition of the essence of the language leads to giving the language a New Essence, and this requires the application of the creative potential of a person on the terms of already Co-Creativity, since without it “one more language” would have been obtained, also not capable of fully reflecting the processuality of our Creation. As we know, the problem was solved by the appearance of the Runic Language, which, in principle, “satisfies all the requirements”: firstly, it is a “new language” for a person, like any “foreign”; secondly, he became One and Universal; and thirdly, it carries the New Essence of both the Language and the World!

Within the framework of this work, all this can speak about the regularity of our appeal to such a concept as “universal linguistic consciousness”.

inherent in humanity as a whole. T.Yu. Panteleeva believes that the presence of this type of linguistic consciousness is rather conditional. Perhaps this is a different level of consideration of the phenomenon, the level of philosophy and theology. In this aspect, “linguistic consciousness” can be considered as a “common field”, as an algorithm for the interaction of ethnic groups with reality, as an archive or the result of the mental activity of all people using language as a way of communication, cognition and thinking throughout the history of human development.

So, a person cognizes the world and himself, and the product of this activity is somehow processed, structured and stored, the method of “storing it” and the form of existence of such a “warehouse” remain a mystery. It also includes the ways a person enters this field, extracting information and knowledge from it. Perhaps, somewhere on these transitions in the movement of information, one can trace the phase of the phenomena “consciousness” and “linguistic consciousness”.

It turns out that each person (with rare exceptions) of a certain community is given the opportunity to join this community through the language. In the course of such initiation, there is a certain faceting of the personality, the formation of a common perception of some subtle “things” that exist in the world. Perhaps that is why people with physical disabilities of hearing, speaking, who initially do not have the opportunity to naturally comprehend their native language, are a little “other”, communication with them is often accompanied by difficulties in understanding the nuances of information and situations. But at the same time, having no "mental limitations" due to the use of this language, they can reach a new level of understanding of phenomena, showing amazing talents, genius in science and art.

Individual "language consciousness"

Thus, the knowledge of a language is the acquisition by a person of a certain “view” of the world. As a result, a panorama opens up to a person, society from this point, which defines a specific image of reality or a certain world created by people, but at the same time separated from the One World “in some way” - in a specific way of the “created” world. Acquaintance with other languages can change this picture and the features of cognition of reality. It can also be assumed that individual linguistic consciousness is an integral part of human consciousness, through which its creative potential is realized.

But another understanding of the relationship between the "consciousness" of a person and his "linguistic consciousness" is also possible. Language manifests a power of a special kind - it is a power that structures, organizes consciousness in a special way: comprehension of a language qualitatively changes the consciousness of a person, transforming it vibrationally. At the same time, consciousness acquires special properties of displaying, perceiving and transforming the surrounding reality. Thus, there is an assumption that at the level of human linguistic consciousness, mechanisms and channels for reaching a certain higher level of consciousness are formed, which tend to unite ethnic, national, linguistic groups of people and manifest the civilizational principles of human and human existence. That is, a person can reach the level of collective linguistic consciousness and higher.

There is a widespread idea about the formation of consciousness and the mechanisms of cognition - a person is born with a “blank slate” consciousness, gets acquainted with the world and learns his native language. Then, realizing the knowledge of the language, he gains knowledge that forms experience, and then, relying on this experience, he cognizes reality, shaping new knowledge for himself in a linguistic form. And for other members of society, his experience becomes available when reading the texts that describe this experience. However, as we already know, all this is not so linear and unambiguous.

Some studies suggest the existence of consciousness as a "concentration" of shared knowledge, the emergence of which was historically conditioned. The concept of "noosphere" as a stage in the development of the biosphere is known. It was introduced into science by V.I. Vernadsky. However, this is only a level of joint knowledge of all people of the planet and its nature, which, from our point of view, to a certain extent limits the understanding of the phenomenon, does not cover the “higher levels of Being”.

It is assumed that this is a place where heterogeneous information of a huge volume is contained. And, as already mentioned, the channels of information receipt in this repository, the time limits of this process still require further research. However, we note that human cognitive activity, the results of which are recorded in linguistic form, is probably only one of these channels. So, in science, facts are described that indirectly indicate that there is an unusual way of knowing when the “field channel of information flow” is turned on. There are many cases when a person, after going through some stressful situations or getting injured, began to give out some information that was not known to him before, or began to speak in a modern or ancient language unfamiliar to him before. Such cases are conditionally called "linguistic metamorphoses".

Such facts allow us to assume a certain "field phenomenon" of consciousness and linguistic consciousness. It turns out that in the "language field », “collective/universal linguistic consciousness” retains not only ideas about things, processes and interactions, but also all possible ways of entering it, transferring these ideas in a linguistic form by means of a particular language / languages. Then it can be argued that the possibilities of both the language itself and the individual "linguistic consciousness" are determined by the semantic field of the language and the corresponding level of consciousness, and these possibilities manifest themselves as a certain result of the reflection of Reality.

Hence, it becomes possible to talk about individual« linguistic consciousness" as the level and scale of manifestation by the subject in his thinking of the possibilities of "linguistic consciousness" of a higher order. At the same time, the “linguistic consciousness” of a person or “individual linguistic consciousness” is the thinnest substance of language at the level of realization of his language abilities. It is here that the first “conscious contact” with the surrounding reality and the disclosure of the creative potential of a person take place. The result of these subtle processes is the reality of the Existence of man and mankind.

Further, we can assume the systemic nature of "individual linguistic consciousness", - this is evidenced by the very possibility of displaying in the "linguistic consciousness" of speakers of a particular language extralinguistic, i.e. objective reality. The objective world, from a certain point of view, is also a certain system, the functioning of which is based on the universal Laws of Life. In addition, the language itself is a certain linguistic system, and thus determines the “systematic nature” of the phenomenon “linguistic consciousness”.

By analogy, one can also assume the presence of a system in the characteristics of the "collective" and "universal linguistic consciousness", the study of which may be the topic of future work. Here we simply note that, from a certain point of view, individual linguistic consciousness is an integral part of the "collective linguistic consciousness" and is in contact with the level of "universal linguistic consciousness". Moreover, each level is not a closed system, and here there is a constant movement of information in both directions, relatively speaking, "bottom up" and "top down".

However, for a researcher, individual linguistic consciousness is a more “convenient” object for study, since it is more “manifested”. It has stages of formation, which is reflected in developmental psychology and pedagogy. And a single element of awareness of a fragment of reality can be based on the principles of development and design of thought.

Thus, a thought can be "stored" in " common language field»only after the appropriate registration, the acquisition of the form. After that, it exists in the form of information that gets the opportunity to be transmitted and developed by this individual or other members of the thinking community. Thought does not exist outside the form, but there is a certain phenomenon - vibration, which is just beginning to enter the “space of awareness” of a person. A person's thoughts are, as it were, preceded by its foreboding, premonition, which acquires its form in the mind (symbolic or linguistic), the possibility of action and development - initiates and provides its energy to the thought process.

In this regard, we can recall the thesis of L.S. Vygotsky: "In the phylogeny(in this case, phylogenesis - historical development, evolution - auth.) thinking and speech, we can undoubtedly state the pre-speech phase in the development of the intellect and the pre-intellectual phase in the development of speech.. Researchers believe that this provision is important, since the recognition of pre-speech phases in the development of the intellect explains the existence of similar phases in the developed intellect during the formation of thought and "breaks" the rigid connection between thought and speech utterance.

Developing this analogy, we can assume that there is a pre-speech phase of the formation of individual linguistic consciousness, which is replaced by a speech phase, when the linguistic sign system used by a person is adjusted with the phenomena of the real world. The next stage is the formation of a high-level linguistic consciousness, with the help of which the process of cognition proceeds at the level of abstract thinking. The result of this process is usually linguistically formalized and fixed.

But can a thought be expressed in another - "non-linguistic" form? Yes, music, painting, architecture, mathematics, etc. can be an example. After all, a thought can be conveyed in a figurative or symbolic form. In addition, it is known that a person does not manifest most of his mental activity outside in a finished form, does not make it public. In the presence of "duplicate systems", language is the most common and developed way of formulating and transmitting thoughts, a channel of information movement that has been tested for thousands of years. So the expression of L.S. Vygotsky " thought takes place in the word”, which correlates with the statement of W. Humboldt: “Language is the organ that forms thought.”

Perhaps the following statement becomes the development of these theses. "Any language is a spiritual substance, the plasma of which is the field of the Word". With this approach, the view of the phenomenon changes and, in accordance with this, the picture of “linguistic consciousness” opens up before the researchers in a new way.

The sacred aspect of "linguistic consciousness"

As already mentioned, one of the areas of research into the essence of the phenomenon of "linguistic consciousness" can be finding a criterion for determining the space for combining two phenomena - "language" and "consciousness", understanding their common nature.

As we have already noted, such a criterion can probably be the sacred correlation of the phenomena under study, understood in the high sense of the word as a manifestation of spirituality, belonging to the Divine World.

"Sacral–(lat.Sacralis - sacred)–fundamental category of the spiritual. Denotes the phenomena of the Divine sphere, which contains a hidden meaning, sacredly kept from the uninitiated..

Here we can proceed from the theory of the Divine origin of Language. Biblical is known "In the beginning was the Word..."(John 1:1). And then, the Source of Language is the Word. The beginning of Language is Divine Intention. The nature of Language is a spiritual vibration. BUT " human languages are a projection of this Celestial Language. Moreover, different natural languages exhibit this property to varying degrees.

This means that any natural language is the result of Providence, a projection of the Divine Intention, goes its own way of development, the purpose of which is the knowledge of its essence (Divine Intention) through the comprehension of the sacred properties of the Language as a spiritual phenomenon. "The sacredness of language is revealed by the knowledge of its essence". When performing this task - the tongue comes to life and receives nourishment from its Heavenly Roots…”. Thus, the "linguistic consciousness" naturally manifests a sacred character.

This again brings us back to the fact that the theory of the emergence of language in the traditions of dialectical materialism (from the joint activity of people to the emergence of a means of ensuring collective activity - the emergence of language) and a materialistic understanding of the meaning and functions of language, as well as an understanding of the nature and capabilities of human consciousness in its former form ceases to meet the challenges of modern research, since the current state of science and the challenges it faces require reaching a new level of knowledge, which is possible when relying on a new paradigm of knowledge formed in the NTN.

Then the quantum levels of linguistic consciousness begin from Heaven. The first and highest "quantum" (essentially - Sakrum) – language consciousness of the Divine level (or Universal language consciousness), which contains all the sacred information about the created and unfolding world and languages.

Collective language consciousness- this is a space in which information is stored about the Divine origin of the "human language" as a phenomenon, about the possibility of comprehending its essence on the way of a person to the revelation of the spirit. And the opening of this path depends on the inner state of a person. Probably, the possibility of acquiring it is "registered" in individual linguistic consciousness.

Based on this, we can offer the following understanding of the phenomenon of "linguistic consciousness".

Linguistic consciousness is an aspect of Co-Knowledge manifested in human consciousness. This is an opportunity, mechanism and ability to come into contact with the Divine World and cognize God in the World and in Oneself, realizing one’s creative Similarity and the sacred meaning of Life and carrying out the Divine Providence of preserving and increasing Life.

A person becomes a "living force" that realizes the Divine Providence. In the process of metamorphosis of human consciousness "... the language itself undergoes metamorphoses, giving birth in its essence to the New Language, and the Word returns to God» .

And we can guess , that individual linguistic consciousness becomes the highest quantum level of human consciousness, to which Divine Knowledge descends, where the Truth is contained in a form hidden for an ordinary person. A person who studies the Rune Language can become a place and a “mechanism” that reveals the deep essence of linguistic consciousness. Since contact with the New Language helps the transformation of the consciousness of the individual, leads him to the Transformation. A person has the opportunity to comprehend the Truth.

Perhaps, relying on the features of the Runic Language and knowledge of the organization of its alphabet and grammar, researchers will be able to open a new field for studying the system of linguistic consciousness and the levels of its manifestation.

Results

"Linguistic consciousness" can be considered as a phenomenon inherent in man and humanity and due to the properties of the language, which contains not only the entire experience of the formation of the human community, but also the program of its development. Such a broad view of the phenomenon requires some universal methods of its study and characteristics, the development of which is possible only on the basis of a philosophical approach in solving "special problems" within various scientific disciplines.

Using the approach developed in linguoculturology, we also consider it expedient at a certain stage to consider quantum levels of manifestation of linguistic consciousness- individual linguistic consciousness, collective linguistic consciousness and universal linguistic consciousness, each of which has features, differs in characteristic features and can be described. "Universal linguistic consciousness" can be considered as a philosophical level of studying the phenomenon, as a space of contact between mankind and the Supreme. It is also assumed that this is a place where information of a universal nature and infinite volume is stored. Moreover, the methods of obtaining it and the time limits of this process in many respects remain a mystery.

An integral part of the "universal linguistic consciousness" is the "collective linguistic consciousness". This term refers to certain phenomenon and space, which is a specific result of the interaction of the semantic field of the language, on the one hand, and the consciousness of its speakers, on the other.

It can be assumed that the level of "linguistic consciousness" is determined by the capabilities of the language itself at a particular stage and the level of accumulated social and individual consciousness. This gives us the opportunity to designate a phenomenon as a space structured by the semantic field of a particular language, and as a result of the interaction of this field with the consciousness of a person, which determines the level of "linguistic consciousness" of this person. In this case, we are talking about "individual linguistic consciousness".

Thus, the ability of a particular language to reflect objective reality in the "linguistic consciousness" of the subject directly forms the direction of human existence. Moreover, it is likely that the corresponding “linguistic consciousness” is a space in which a person’s spiritual path can pass, this is one of the mechanisms for expanding a person’s consciousness to the level of Co-Knowledge.

Based on the fundamental provisions of the NTN, we have formulated the following understanding of the phenomenon. Linguistic consciousness is an aspect of Co-Knowledge manifested in human consciousness. This is an opportunity as the potentiality inherent in man and mankind), the mechanism and ability to come into contact with the Divine World and to know God in the World and in Oneself, realizing one's creative Similarity and the sacred meaning of Life and carrying out the Divine Providence of preserving and increasing Life.

From this it follows that the “individual linguistic consciousness” becomes that quantum level of human consciousness, to which Divine Knowledge descends, since it contains the Knowledge of Truth in a form hidden for an ordinary person.

Let us note the special role that the New Runic Language plays in the transformation of a person and the expansion of his consciousness. Moving in its cognition, we can discover not only evidence of our spiritual origin, but the keys to it, the keys to the gates of our Spiritual Homeland.

And the linguistic consciousness of a person, illuminated by the light of the Runic Language, reveals a special space of the Spiritual World, where the boundaries of the individual, collective and universal "linguistic consciousness" are erased. Consciousness manifests itself as a multidimensional phenomenon. This is a new level of being and awareness of reality, where the Truth of Life and the Beauty of Being are revealed to man and humanity.

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It is known that consciousness is the highest level of mental reflection and self-regulation inherent in man as a socio-historical being. It empirically acts as a continuously changing set of sensory and mental images that directly appear before the subject in his "internal experience" and anticipate his practical activity - a mosaic of states that plays a more or less significant role, both in the external and in the internal balance of the individual. Consciousness is characterized by activity; intentionality-orientation to the object: consciousness, always - consciousness of something; the ability to reflect, self-observation - awareness of consciousness itself; motivational and value character; varying degrees (levels) of clarity.

The structure of joint activity gives rise to the structure of consciousness, determining, respectively, the following main properties: 1) social character, including mediation by sign (including verbal) and symbolic structures; 2) the ability to reflect and internal dialogism; 3) objectivity.

Of considerable interest are the views on consciousness expressed by A.N. Leontiev. Each person in the course of individual development through mastering the language is attached to consciousness - joint knowledge, and only thanks to this, his individual consciousness is formed. So, the main constituents of consciousness are semantic and linguistic meanings.

In psychology, consciousness is presented 1) as a process that is divided into two classes: involuntary processes that occur on their own; processes are arbitrary, organized and directed by the subject himself; 2) as a state: sleep as rest and wakefulness or an active state; 3) as ordinary: a set of ideas, knowledge, attitudes and stereotypes based on the experience of people and dominant in the social community; 4) as superficial or extraverted: awareness of the external world and at the same time the internal world changing throughout the day; 5) as political, connected with the attitude of a person to public institutions; primarily to the institutions of power; 6) as religious from the point of view of materialism - fear of the incomprehensible forces of nature, a feeling of powerlessness in the face of disease; natural disasters, famine, etc.

In psychology (XIX - early XX century) for a long time the idealistic version of the “psychology of consciousness” dominated, including the theory of “elements of consciousness”. In the works of W. Wundt, the individual's consciousness was considered in isolation from the objective world and human activity and was reduced to the simplest "atoms" - elements (sensations, images and affects). According to W. Wundt, consciousness (identified by him with the psyche by denying the presence of unconscious mental processes) consists of separate elements, which, connecting with each other according to the laws of association, form representations that reflect objective reality. Sensations (i.e., elements of consciousness) have such qualities as modality and intensity. Feelings are also the main elements of consciousness. These elements are interconnected by means of associative and apperceptive links. Thus, the main thing in the theory of consciousness of W. Wundt was the doctrine of the elements of consciousness, which are its constituent components (sensations, feelings, affects), as well as the doctrine of associative and apperceptive connections between the elements of consciousness.

E. Titchener, who supported the concept of W. Wundt, understood consciousness as a human experience in its dependence on the experiencing subject. This experience (consciousness) itself consists of the simplest elements - sensations, images and feelings, discovered through a specially organized introspection.

From a psychological point of view, consciousness is not a ready-made formation. It, speaking realistically, as a process of human awareness of the surrounding world and himself, is a product of human mental activity.

Speech activity is a separate side of human life, which is an expedient, correlated with reality, internal or external activity, prompted by the need for sign coordination of the Partner’s Activity and one’s own activity, performed in the form of verbal mental actions and operations using the resources of the language theme. In speech activity, language (substance) is realized in speech (activities - functions), showing attributive properties. Speech communication is mediated by linguistic signs. In the process of speech activity, language material (text) is formed between the speaker and the listener.

Consciousness is inextricably linked with a person and his labor activity. It develops in the process of phylogenesis and ontogenesis of the development of man as a social being. S.L. Rubinshtein emphasized that the basic law of the historical development of the psyche, human consciousness is that a person develops by working: changing nature, he changes himself, generating in his activity - practical and theoretical - the objective existence of humanized nature, culture, man at the same time, it changes, forms, develops its own mental nature.

Human consciousness is an interpsychic phenomenon that exists outside the individual in the form of signs and meanings. The cultural development of consciousness begins from the moment a child is born and is carried out not according to biological laws, but under the influence of a system of education, historically and culturally conditioned.

Consciousness is identified with the picture of the world that opens up to a person, in which he himself, his actions and states are included. Meanings are recognized as the most important constituents of consciousness, since they are the ideal form of existence of the objective world, its properties, connections and relations, transformed and folded into the matter of language.

Becoming an ideal form of the existence of the objective world and acquiring a quasi-independent existence, meanings are not the only components of human consciousness, in individual consciousness there is a differentiation of meanings and meanings - they lead a double life: on the one hand, they belong to society, on the other hand, they develop in the processes of activity and consciousness specific individual, acquiring personal meaning, i.e. individualized and subjective. Human consciousness, according to A.N. Leontiev, is the internal movement of its constituents, and the substance of consciousness is human activity. In the structure of the individual consciousness of a person, A.N. Leontiev singled out three “forming” consciousnesses: the sensual fabric of perception (or image), meaning and meaning.

According to V.P. Zinchenko, these three “generators” do not fully ensure the connection of consciousness with being. . To eliminate this shortcoming, he introduces movements and actions into the number of "forming" the biodynamic fabric. In the new scheme of the structure of consciousness, two layers are distinguished: a reflexive (or reflexive-contemplative) and an existential layer.

Linguistics of recent decades is characterized by a decisive turn towards the study of the human factor in the language, "the person speaking - homo de paroles", i.e. to the consideration of language not only and not so much as a system of signs in the human mind. According to A.N. Leontiev, “consciousness in its immediacy is a picture of the world that opens up to the subject, in which he himself, his actions and states are included.”

Thus, we understand consciousness as an ideal-objective social entity, determined by being, reflected in the form of images and representations stored in the human brain, inaccessible to direct observation, but at the same time inextricably linked with reality due to its implementation with the help of speech mechanisms.

Linguistic consciousness is a transformed form of human life activity, a way of verbalizing human sociocultural experience and its national and cultural awareness, including material (language knowledge as a material substratum of consciousness), ideal (mental states, semantics), sociocultural experience (knowledge of the world), actualized in the process of mental activity.

Linguistic consciousness is defined as "a set of images of consciousness, formed and externalized with the help of linguistic means - associative fields" . Such a definition can be accepted as a working one, taking into account that "the term" linguistic consciousness "combines two different entities: consciousness - a mental phenomenon of non-material nature - and a material phenomenon of spoken or recorded speech, as well as the physiological process of the formation of verbal language connections" .

It should be noted that there are terminological difficulties in defining linguistic consciousness. According to I.N. Gorelova, “linguistic consciousness functions in scientific texts not as an unambiguous term combination, but as an intuitively found designation of various “clearly vague” ideas about the designated, often synonymous with “linguistic thinking”. The operation with synonymous terms "linguistic thinking" and "speech thinking" and "speech thinking" is noted ...

Scientists also talk about "linguistic thinking", "linguistic competence", "linguistic competence", etc., which creates even more ambiguity.

Linguistic consciousness is, first of all, the acquisition of an individual in the process of activity. The level of linguistic consciousness is expressed in speech actions that determine the state of linguistic ability. Psycholinguistic scientists do not deny the role of natural factors in the formation of language ability and indicate two factors that affect the development of language ability: proper speech and cognitive.

It is necessary to distinguish between the general concept of "universal" or "global", consciousness/thinking, which function along with the concepts of sign consciousness, cognitive consciousness, metalinguistic consciousness, non-linguistic consciousness, etc.

Some psycholinguists do not distinguish between the concepts of "consciousness" and "linguistic consciousness". So, V.V. Krasnykh: notes, "Speaking of linguistic consciousness, we mean that "hypostasis" of consciousness, which is associated with the speech activity of the individual" .

The difficulty of explaining the concept of linguistic consciousness is associated with the complexity of the object under consideration and the differences in approaches to its study.

There are a number of aspects of consciousness that are related to language in different ways. Linguistic and speech consciousness is linked with the hierarchy of meanings and operations in the language, with the mechanisms for constructing and understanding statements, texts, with reflection on semantics, syntactics and pragmatics as the main semiotic dimensions. A.A.Leontiev interprets linguistic consciousness indirectly from the standpoint of the “image of the world”. This interpretation follows from the understanding of language as a unity of communication and generalization (according to L.S. Vygotsky) and from the recognition of the existence of meanings both in objective and verbal form.

A.P. Stetsenko argues that linguistic consciousness should be studied as one of the levels in the structure of a holistic picture of the human world, as one of the options for possible schemes for mastering the world, which is adapted for the purposes of communication.

Linguistic consciousness is a means of forming, storing and processing linguistic signs along with the meanings they express, the rules for their combination and use, as well as the attitude of a person towards them, views and attitudes towards the language and its elements. In this case, metalinguistic knowledge is treated as part of the structure of linguistic consciousness.

Psycholinguists associate linguistic consciousness with the concept of a linguistic norm and with the presence of a pronounced value element in it, differentiate between the “broad” and “narrow” meanings of the term “linguistic consciousness”.

Certain characteristic features of linguistic consciousness are emphasized: 1) the social nature of the formation of structures of consciousness associated with linguistic signs; 2) multi-layered consciousness and the highest measure of alostericity (i.e., the ability to evaluate impacts as symbols and messages) of the linguistic/speech form of consciousness; valuable moment; 3) the role of spontaneous or controlled transformation of linguistic consciousness in the process of mastering a foreign language, which leads to the development of "interlingual consciousness"; 4) conditions for the manifestation of linguistic consciousness, etc. .

Linguistic consciousness is one of the types of ordinary consciousness, it "is a mechanism for controlling speech activity and forms, stores and transforms linguistic signs, the rules for their combination and use, as well as views and attitudes towards the language and its elements" . The following functions of linguistic consciousness are distinguished: reflective a function that creates a "linguistic picture of the world" and implements in linguistic meanings, linguistic forms and types of connections between words; orienting-selective function, which provides orientation in the situation for the choice of language means in accordance with the communicative task in the production of speech or orientation in the structure of the message for the transition from surface structures to deep ones (i.e., to the intent of the statement) during speech perception; interpretation function, which has two aspects: within the linguistic and interlingual; in other words, language is used in its metalinguistic function; regulatory and control function, acting as a feedback mechanism with two channels: control and management (control over speech operations) and evaluative-regulatory (evaluation of the statement in terms of compliance with applicable standards).

G.V. Eiger defines the mechanism of linguistic correctness of the statement: “this is a mechanism that operates under normal conditions on an unconscious level to detect a discrepancy between the form, meaning or compatibility of a linguistic element with a standard in a person’s linguistic memory or intention” .

A.A. Zalevskaya believes that linguistic consciousness is the property of the individual. In this connection, questions about the linguistic personality and the language / speech ability of a person should be raised. D.B. Gudkov distinguishes between linguistic and cognitive consciousness, depending on the degree of perception, categorization and evaluation of the phenomena of reality among representatives of different communities, linguistic consciousness turns out to be such a level of consciousness in which images, ideas, mental structures acquire language design. Linguistic consciousness is not identical to cognitive consciousness, since cognitive consciousness deals with cognitive units and structures related to the level of the unconscious, it is implicit. Cognitive structures acquire an explicit form when cognitive structures enter the light zone of consciousness, i.e. encoded at the language level. The non-identity of linguistic and cognitive consciousnesses is manifested, according to D.N. Shmelev, in the fact that “language never establishes a complete identity between the cognitive units of individual consciousness and “known linguistic meanings” . Consciousness in its explicit, exteriorized form acts as a social experience, as a form of expression of human culture. In the school of L.S. Vygotsky, meaning is considered the main meaningful unit of generalization and transfer of social experience. But this meaning is not necessarily the same as the linguistic meaning. A.A. Leontiev, developing the teachings of L.S. Vygotsky and A.N. Leontiev, argues that if language is understood as a unity of communication and generalization, as a system of meanings that acts both in the objective and in the verbal form of existence, then “ linguistic consciousness”, as consciousness mediated by meanings, turns out to be close to the concept of “linguistic picture of the world”. L.S. Vygotsky, A.N. Leontiev, A.A. Leontiev always focused on the linguistic and speech nature of consciousness. So, A.A. Leontiev emphasized: “to have consciousness is to master the language”. To master the language is to master the meanings. Meaning is a unit of consciousness (meaning linguistic verbal meaning). Consciousness in this understanding is linguistic.

Linguists themselves understand linguistic consciousness in different ways: firstly, as “the totality of knowledge, ideas, judgments about the language, the elements of its structure, their functional features about the norms of pronunciation, word usage, etc.” ; secondly, as features of the culture and social life of a given human collective, which determined its mental originality and reflected in the specific features of a given language; thirdly, as a mechanism for the adaptation of an ethnos to the surrounding world and the image of the world, determined by certain social ties, “an essential part of the national public consciousness; image of the world, determined by spatial, causal, emotional and other connections inherent in the language and culture of a given people. S.E. Nikitina brings the concept of "linguistic consciousness" closer to such features of the individual's speech behavior, which are determined by communicative situations, the linguistic, cultural status of the individual, his social affiliation, gender, age, mental type, worldview, biography features and other constant and variable parameters personality, derives the concept of "linguistic self-awareness" of personality. At the same time, linguistic self-consciousness acts as a part of linguistic consciousness. If the object of consciousness is the whole universe, then the object of linguistic self-consciousness is the language as a whole and its individual elements, linguistic behavior and its product - texts. Linguistic consciousness is realized in verbal behavior.

Linguistic consciousness, in turn, is a part of cultural self-consciousness, because there is no clearly defined boundary between the awareness of the elements of language and the elements of culture.

As you can see, linguistic consciousness is identical to cognitive when it is understood in the meaning of the concept close to the concept of "language picture of the world" and is considered as a mechanism for adapting an ethnos to the surrounding reality, as a mechanism for regulating the speech behavior of a person in different situations of communication, and not identically, so how cognitive structures cannot always be verbalized and reflected in linguistic meaning.

The connection between linguistic and cognitive consciousness is manifested in the fact that consciousness (social experience, mental phenomenon) is objectified with the help of language, has a linguistic design, although not always mental structures can be verbalized. These formations are significantly different, so the ratio "language - consciousness" should be considered separately. Language - consciousness should not be directly connected with thinking, just as it is impossible to study "language and speech" with one undifferentiated concept of "thinking". It is necessary to distinguish "thinking" into two interrelated concepts "consciousness - thinking" on the basis of the features of the Dessausurian binomial "language - speech". In his opinion, language and speech are correlated with different phenomena that make up the realm of the ideal. One of them corresponds to the nature of language, and the other to the nature of speech. Therefore, one of them is a statics and a system, and the second is a process and implementation of this system, according to M.M. Kopylenko.

A.E. Karlinsky believes that for a better understanding of mental objects and processes (consciousness and thinking) in language and speech, it is necessary to consider language and consciousness in the tetrahedron “language, consciousness, speech, thinking”.

V.V. Krasnykh also emphasizes that consciousness (linguistic consciousness) has a linguistic nature, “manifests itself in language” and language, according to Leibniz, is the best reflection of human thought.

In the process of cognition, firstly, the main features and essence of the object are read by the subject and reflected by him in idealized forms; secondly, the structure of consciousness includes not only the objective world reflected in an ideal form, but also the world of the psyche and the world of knowledge. Consciousness has three most important psychological characteristics, which, according to RS Nemov, include: 1) the feeling of being a cognizing subject, i.e. the ability to mentally represent the existing and imaginary reality, control their own mental and behavioral states, manage them, the ability to see and perceive the surrounding reality in the form of images; 2) mental representation and imagination of reality; 3) the ability to communicate.

In our opinion, the study of the relationship between language and consciousness from the point of view of their actualization in the cognitive-communicative system of a person seems to be appropriate, since this will, firstly, avoid such mistakes as identifying language and consciousness; consciousness and thinking, secondly, visually represent the cognitive-communicative system of a person in a visual form; thirdly, it will make it possible to understand the process of interaction between language and consciousness as ideal entities, as products of a person's speech and thinking activity, substrata of his individual and collective activities.

For a better understanding of the interaction of these entities in the cognitive-communicative system of a person, let us consider their interrelations in the process of interaction. Thus, the interaction of language and consciousness in the ontological aspect shows that language and consciousness are entities that are closely interconnected in the sense that consciousness is the semantic substratum of language units, the rules of their functioning, representing a set of organized knowledge about the world of things and relations.

According to L.V. Shcherba, language and speech are interconnected, since speaking (a physiological process), understanding (psychological) become elements of language only in social speech activity. The language system and language material are different aspects of the only speech activity given in the experience. According to L.V. Shcherba, there is no hostile opposition between language and speech, but there is a consistent transition in the forms of the existence of language: language creates the possibility of the appearance of speech. Speech contributes to the materialization of language. In the process of speaking and understanding, speech material accumulates. In ontological terms, language - consciousness - are mental phenomena, and speech is physiological. Their relationship with speech is manifested in the fact that language (linguistic signs as a form of consciousness), consciousness itself as a system of knowledge about the world, objectified in the word, manifests itself in speech, in the process of implementation by speakers and listeners of the communicative function of language. G.V. Kolshansky speaks of such cases as a living communicative activity, when all levels of the language: word, sentence, text, performing their private functions in speech, are revealed in the communicative function. If the word denotes (nomination), the sentence establishes (proposition), then the text informs (information). It is at the level of the text that all units merge together with their subordinate functions and manifest themselves in a single function, and, consequently, in the very essence of language - communication. The text essentially represents the language as a means of communication and therefore it organically combines the ontological, epistemological and communicative characteristics of the language, i.e. such characteristics that are associated, on the one hand, with the manifestation of ideal entities, on the other hand, with the knowledge of a certain phenomenon expressed in the corresponding statement (proposition), with the third, with the communication of this information (knowledge) in the process of verbal interaction between speakers and listeners. As you can see, the interaction of language (attributive characteristics), language levels (word, sentence), information (knowledge accumulated in the mind) materialize in speech activity, during which language material is collected.

Consciousness itself has components that connect it with language and speech. Linguistic consciousness is the presence in it of mental schemes, separated from mental structures, according to which, a person perceives, processes and stores information about the world around him and about himself. Schemes include rules, concepts, logical operations used by people to put in order the information they have, including the selection, classification of information, assigning it to one category or another. By exchanging various information with each other, people single out the main thing in it and focus their consciousness on essential features. And this is the main thing - the concept of objects, arising on the basis of the selection of essential features of the object of thought or phenomenon, becomes the property of the individual consciousness of a person. It is the generalized reflection of reality that constitutes the content of individual consciousness.

Consequently, the linguistic layer in the structure of consciousness is a mental structure and generalized information objectified in the meanings of words about the objects of thought. The system of verbal meanings constitutes a layer of social consciousness, which in the sign systems of a language exists independently of individual consciousness. And it is the presence of a common language, a common system of meanings of the words of a certain language as a form of social consciousness that allows the language to be a means of communication. The ability of consciousness to communicate indicates the potential readiness of its linguistic layer for the implementation of the communicative function.

Speech is a layer of consciousness interconnected with language, which allows consciousness to be objectified and materialized in the form of phenomena or facts given in observation or in discourse. The sounds of speech, realized in speech activity, are considered by researchers as matter. Consciousness, in their opinion, was not pure from the very beginning, since the “spirit” from the very beginning is cursed to be burdened with matter, which appears here in the form of moving layers of air, sounds, in a word, in the form of a language.

Consciousness objectifies itself in speech not in the form of any substance, but in the form of linguistic sound. How is the interconnection of consciousness, language, thinking and speech carried out? The fact is that consciousness is understood not as an object itself, but as its reflection, localized in consciousness. Sound is a material phenomenon and as such is localized outside of consciousness. How does sound and meaning merge into unity? According to A.P. Komarov, the ideal can be localized not only in consciousness, but also in sound utterance, i.e. outside consciousness, the thought passed into the form of sound and thus came out. Linguistic sounding contains two moments: the matter of sound and its form (acoustic image). The presence of the ideal in linguistic sounding is found in the purity of sounds, in their clear differentiation, in the articulateness of the scale (s-t-o-l), in the line organization of sound complexes (the tree of life is forever green). Such a design indicates that the sound belongs to the language. The form of sounding is sculpted by the ideal, thus the ideal was fixed in the form of sounding, passed into it. The form of sound is the transformed form of the ideal.

The exchange of formed sound is at the same time an exchange of thoughts. Such an exchange occurs in speech activity. Consequently, the connection between language, consciousness, voiced by thought and speech is manifested in the fact that consciousness (ideal) appeared from the need of people to say something to each other, i.e. to bring out, to discover the thought. If we recall the statement of Marx, then the thought is formed in the subject, first of all, for other people - for communication - and only thereby “for oneself”.

As you can see, the connection between language, consciousness, thinking and speech is expressed in the fact that the thought of an individual, as the nature of relations with the outside world in the conditions of specific life situations, is formed and performed in speech with the help of language - consciousness. The elementary unit of speech is a sentence, which is built from language units and models. It takes the form of a statement. The semantic substratum of a sentence (statement) is judgment and inference (S - P). In addition, abstract thinking involves operating with concepts (conceptual thinking).

The connection of consciousness, language, thinking, speech, manifests itself, firstly, in the fact that speech is the immediate reality of thought, and thought is formed with the help of language and consciousness - ideal, expressed in the form of a materially formulated statement), and secondly, language is consciousness, thinking - speech is correlated in the sense of the ideal-material essence, which is expressed in behavioral (verbal and non-verbal) acts. Judgment (thought) always has predicativity, i.e. correlates the statement, sentence with the personality of the speaker and the situation.

As we can see, the solution to the problem of the connection between language and consciousness will be one-sided and narrow beyond their consideration in the speech-cogitative activity of the speaker. Therefore, they should be considered as interrelated elements of the cognitive-communicative system of a person and the collective (society) to which he belongs. In this regard, we consider it appropriate to study them in their interconnectedness and interdependence in the cognitive-communicative system of a person, despite their contradictory characteristics in the ontological, epistemological and pragmatic aspects.

According to I.A. Sternin, linguistic consciousness is a component of cognitive consciousness. This is one of the types of cognitive consciousness, which provides such an activity as operating with speech. Human speech activity is also a component of a broader concept - human communicative activity. Therefore, it is necessary to distinguish between linguistic and communicative consciousness.

Communicative consciousness is a set of knowledge and mechanisms that provide a complex of human communicative activity: communicative attitudes of consciousness, a set of mental communicative norms and rules of communication. The Russian linguistic consciousness contains a layer of knowledge about how to communicate in Russia. Communicative categories are the most general communicative concepts that streamline a person's knowledge about communication and the norms for its implementation. One part of the communicative categories reflects the general ideas of a person about communication, the other part - about his speech. The Russian communicative consciousness is characterized by communicative categories:

the category of politeness, rudeness, sociability, communicative integrity, communicative appraisal, communicative trust, communicative pressure, dispute, conflict, communicative seriousness, communicative efficiency, silence, communicative optimism / pessimism, saving face,

Some more specific categories can be distinguished: dialogue, monologue, official speech, informal speech, public speech, listening, speaking, etc.

The structural elements of the communicative category are mental (cognitive) units: 1) strategy- some common goal in communication, for example approach, distance ; 2)prescription- a general, generalized prescription for communicative behavior, due to the essence of the concept (category); 3) installation- a more specific prescription for communicative behavior, arising from one or another general prescription 4) communicative rule– a specific recommendation for the implementation of the installation.

These communicative categories are realized in communication in communicames - ready-made units of communication designed in a given communicative culture to implement one or another communicative rule: speeches, etiquette formulas, standard communication scenarios.

In accordance with the functional aspect, one should distinguish between 1) conceptual consciousness, which orients a person in the material and spiritual world, and its variety - active conceptual consciousness, is a process of thinking. This kind of consciousness creates a picture of the world, which appears before us as a holistic, global image of the world, which is the result of all human spiritual activity; 2) linguistic consciousness, which systematizes or generalizes linguistic reality, active linguistic consciousness is speech thinking; 3) coordinative consciousness, which integrates conceptual and linguistic consciousness. It ensures the transition of conceptual consciousness into linguistic and performs a linguo-creative function that contributes to the creation of the foundations of a language system, while the basic logical and mental concepts are deposited and fixed in the language behind certain forms and structures, and a communicative-representational function that manifests itself when the language becomes a means of expression, encoding and transmission, as well as decoding and perception of the actually involved conceptual consciousness, i.e. thinking in the form of conceptual syntagmas with a certain structure and content content.

Thus, "language" and "consciousness" are interconnected and interdependent in the cognitive-communicative system of a person. This relationship of interdependence and interconnectedness is manifested in the fact that the individual's thought, as the nature of relations with the outside world in specific life situations, is formed and actualized in speech with the help of language and consciousness.

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