Фарғона давлат университети ҳузуридаги илмий даражалар берувчи dsc

world picture in language» deals with the study of the representation of the 
MRMLU on the basis of lexical, phraseological and paremiological units. This 
chapter deals with: a) classification of religiously marked lexics on denotative-
significative principle; b) classification of religiously marked phraseological units 
(RMPU) according to the denotative-semantic meaning of the key component;
c) classification of religiously marked proverbs according to the etymological and 
thematic principles. 

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As a result of MRMLU analysis, we have developed: 1) the thematic 
classification of MRMLU consisting of 6 macrogroups of religious vocabulary 
universal for a number of religions (Islam, Christianity, Judaism, Hinduism, 
Buddhism, Zoroastrianism); each macrogroup is divided into sub-groups some of 
which are characterized by specific features depending on the type of religion;
2) the classification of religiously marked phraseological units (RMPUs) according 
to their denotative-semantic features, including 17 groups of RMPU. The 
distinctive features of RMPU are symbolism, binarity and tendency to represent 
various types of knowledge structures; 3) the etymological analysis of religiously-
marked proverbs that enabled us to divide them into four groups; 4) the thematic 
classification of religiously-marked proverbs consisting of 10 thematic groups. 
Most of these groups represent universal cultural values and are built on the basis 
of the cognitive principle of binarity.
The formation, selection and representation of MRMLUs have specific 
features considered by both linguistic and non-linguistic factors. Linguistic factors 
involve: а) borrowing MRMLUs from the original languages; b) translations of 
sacred books and religious literature; c) existence of equivalent and non-equivalent 
MRMLUs; d) differences in the semantic structure of RMPUs in every language; 
e) accentuation of particular mythological-religious images and plots in various 
languages. Non-linguistic factors include: а) the historical dominance of
a particular language in the territory of the countries whose languages are 
investigated; b) the sacral status of the cult languages; c) the historical periof of 
time when the translations of sacred books in different countries were conducted; 
d) the confessional affiliations of different nations; e) peculiarities of the national 
world perception and traditions; е) the socio-political system of the countries, 
whose languages were investigated. 
In the third chapter «Intertextuality as a manifestation of mythological-