Hoto harshe na duniya

Manufar "hoton duniya" ya shiga kimiyya a kwanan nan kwanan nan. A wannan yanayin, ainihin yanayin kasancewarsa da tunani a cikin siffofi na zamani ya tashi a lokacin da mutane suka fara jin kansu da kuma yanayin.

Sakamakon wannan yanayin ya faru ne a yanayin yanayin kimiyyar halitta, wanda ya taimaka fahimtar ka'idodin dabi'a da haɗin kai tsakanin abubuwa. Kalmar "hoto na duniya" ta gabatar da masana kimiyya a iyakar 19th da 20th century. Daga bisani, da definition da aka aro da kuma ci gaba da da al'adu. Alal misali, ra'ayi na "taswirar harshe na duniya" ya bayyana.

An gudanar da nazarin wannan abu daga wasu wurare daban-daban. Don haka, alal misali, hotunan duniya za a iya gani daga gefen batun da yake ƙirƙirar (mutum, al'umma ta gari, masanin kimiyya, mai zane, da sauransu). Zaka iya nazarin wani abu daga matsayi na abu da kansa ko kuma ɓangarensa, nau'i na wakilci game da shi (game da abu). Ka yi la'akari da abin da zai iya zama a cikin jirgin sama, lokacin da aka ba da al'adun al'adu da na tarihi.

Kafin wannan ilimin lissafin zamani akwai tambayoyin ainihin da gaske game da wurin, wanda a cikin wannan matsayi yana shagaltar da hoton harshe na duniya. Duk matsayi na sama, bisa ga matsayin kimiyya da falsafa, sune ra'ayi. Halin hoto na duniya (JCM) ba shi da wannan matsayi.

Manufar kanta tana kaiwa ga ra'ayin V. von Humboldt. A cewar masanin falsafa Jamus, harshe ba shine ƙayyade tunanin tunani ba. Humboldt ya gaskata wannan shine ainihin "kwayar halittar da ke haifar da tunani." Wadannan ra'ayoyin game da haɓaka fasaha na harshe na harshe, da mahimmancinsa a cikin duniyar mutanen da ke magana da ita, an kiyaye su da ci gaba. Saboda haka, alal misali, Potebnya (masanin ilimin harshe na Rasha) ya amince da ra'ayin Humboldt. A lokaci guda kuma, tsohon ya tabbatar da cewa harshe ba alamar yanayin da ake ciki a duniya ba ne, amma na aikin da yake samar da shi.

Mabiya Humboldt sun nema su jaddada ainihin ainihin asalin ƙasa a cikin ikon gina duniya. Ta haka ne, Weisgerber yayi jita-jitar cewa harshe na wata al'umma tana da abubuwan da ke cikin ruhaniya. Wannan tasirin ilmi, a cikin ra'ayinsa, hoto ne na duniya don wani harshe.

Manufar cewa akwai YAKM, an fahimta a cikin tsarin ethnolinguistic wanda Whorf da Sepir suke. Sun yi imanin cewa ƙananan harshe da tunanin mutum ba su da daidaituwa a cikin mahimmanci. A ra'ayinsu, ƙwarewar abu ba abu ne na kowa ga kowa ba. A lokaci guda kuma, wani harshe yana taimakawa wajen bunkasa hanyar yin tunanin mutanen da suke magana da shi, da hanyar da za ta san duniya.

Sepier da Whorf sun janye bayanin kansu. A ra'ayinsu, mutane suna ganin duniya ta hanyar harshen harshensu na harshe, kuma kowane harshe ya zama ainihin gaskiyar. A saboda wannan dalili, ana amfani dashi hanya kawai da shi. Wannan jarrabawa aka supplemented da kuma ladabi daga baya malamai kamar Alford, Himes, Carroll da sauransu.

Ba tare da shakkar cewa hoto na duniya ya faru ba, wasu malaman sun soki ra'ayin Sapir-Whorf. Ya bayyana rashin daidaitarsu da tsinkayen irin waɗannan lambobi kamar Kolshansky, Serebrennikov, Dodd da sauransu. Alal misali, Serebrennikov ya jaddada a cikin ayyukansa cewa harshe ne sakamakon sakamakon duniya mai kewaye, amma ba ta da karfi mai karfi da ke haifar da duniya ba.

Ta haka ne, JACM cikakke cikakke ne na tarin mutane da sanin ilimin yanayi.

Hoto na hoton duniya yana da dangantaka ta haɗi da hoto na al'ada. A lokaci guda, sadarwa tana yin fassara, ba iyaka.

Yawancin marubuta ba su sanya hotunan harshe na duniya a kan wani layi tare da masu sana'a ba, suna cewa JCM na gaba da sauran mutane kuma har zuwa wani lokaci ya sanya su.