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In the contemporary Tatar linguistics, a great interest is shown to consideration of the language as a unique cultural code of certain linguistic-cultural communities. Application of phraseological collocations that have an immediate lexical equivalent in the language in the Tatar poetry may be contextually distributed with the same adverb as their lexical equivalents. It does not add anything new to the meaning of the collocation itself, but such expansion of the boundaries of the fixed collocation may still leave its mark for the meaning in the particular context by introducing new additional shades of meaning that do not exist in its common-language variant.In this paper, an attempt is made to disclose the national uniqueness of emotional experiences of the Tatar people by basing on such general scientific research methods as induction, deduction, observation, analysis and synthesis of the empirical material. Phraseological units of the Tatar language with emotionally colored components were analyzed, which makes it possible to generalize and to assess the representation of the view of the world of the Tatar people. It is proven with results of this research that the humans in the Tatar linguistic view of the world, same as in the Oriental linguistic culture, their emotions and speech aspire to be in harmony by mutually complementing each other. A serious effect of Islamic traditions is observed in the lifestyle, household, and emotions of the Tatars. Relevance. Based on comprehensive analysis of phraseological units, the national uniqueness of the world outlook is revealed, methods of nomination and sectioning of the emotional world are demonstrated, as well as the representation of the image of the human in the phraseology of the Tatar language. The results obtained in the course of the research provide the opportunity to represent the relevance for the common theory of the linguistics.
During the last several decades, the emotional sphere of the humans attracts attention of increasingly larger numbers of specialists in various fields. Emotions are considered as key categories of the psychology. However, at present, emotions are extensively studied in the field of the linguistic culturology [Shadrikov V.D., 2014]; [Krasavskij N.A., 2016]; [Rodionova G.A., 2011].
Meanings of the terms “emotions”, “feelings”, “affect” are not strictly fixed; there is no common understanding or accurate terminological delimitations for application of such relative notions in the science. National scientists are increasingly inclined to using the term “emotion” as a generic term. Scientists see the difficulty of studying lexis expressing emotions as their abstractness, fluidity, elusiveness in the language. The ability to emotionally react to items of the real world is a natural feature of the human which is independent of their culture of linguistic attribution [Ayupova R.A., 2015]; [Husnutdinov D.H., 2015]. That said, the lexis expressing the emotional condition as a universal concept, and it is uneasy to reveal its specificity. This is the peculiarity expressed by R.R.Zamaletdinov: “Research of emotional concepts, attempts to systematize and describe them will enable to expand the idea of the semantic field of ‘emotional concepts’, will provide and opportunity to identify universal and language-specific features in the methods of their conceptualization and functioning, will enable to deeper study the system of thinking of bearers of the Tatar language, and, to a larger extent, Turkic languages. Researchers studying the emotional and sensual field of the human point at vagueness of segments shaping it, and an exact and unambiguous identification of them is hard to achieve” [Sibgaeva F.R et al., 2015]; [Denmuhametova E.N., 2016].Analysis of phraseological units expressing the emotional condition is of great importance for modelling the human’s inner world. Existence and functioning of emotions is different and unique for each people. In the Tatar linguistics, the expression of the emotional condition was highlighted in the works by Sh.A. Ramazanof, G. Akhatov, G.H. Ahunzyanov, G.S. Amirov, F.S. Safiullina, L.K. Bairamova, R.A. Yusupov, G.K. Gizatova, G.Z. Sadykova. In this paper, phraseological units of the Tatar language with an emotional shade are examined. The purpose of this research is a sematic reconstruction of the national world views of the Tatar people in relation to emotions that expressed through phraseological units.
A research of phraseological units bearing emotional and estimative semantics in the Tatar language makes it possible to properly and exactly characterize the condition of the speaker and the situation around them. The emotional lexis is capable of reflecting the representation of thoughts, emotions, feelings of the human as a result of cognitive activities, as a result of reflecting real things or phenomena. Thus, the people and its emotional state, their reflection in the phraseology are necessary components for recreating the linguistic world outlook. A significant effect of traditions and canons of Islam in the life, household and emotion of the Tatars. Such mental structures participated from the beginning in the cognitive process, reflected the organization of the universe in the mythological, and later, in the religious consciousness of the Tatars.
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