Nutq madaniyati tarixi. Qadimgi Rim va Yunon notiqligi


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Nutq madaniyati tarixi. Qadimgi Rim va Yunon notiqligi
Nargiza, [24.07.2023 21:41] 
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Nutq madaniyati tarixi. Qadimgi Rim va Yunon notiqligi (https://fayllar.org/1-
amaliy-mashgulot-ona-tili-va-oqish-savodxonligi-darslarida-i.html) 
Sharqda notiqlik 
REJA. 
1.Nutq madaniyati tarixi. 
2. Qadimgi Rim notiqligi 
3. Yunon notiqligi. 


4. Sharqda notiqlik. 
5. Xulosa 
Kishilar chiroyli, mazmundor nutq masalasi bilan juda qadimdan qiziqib 
keladilar. Qadimgi Gretsiya (Yunoniston) da va Rimda nutq madaniyatining 
nazariy asoslari yaratildi. Nutq oldiga qo’yiladigan talablar ishlab chiqildi. Bu 
davrda davlatning, savdo-sotiqning (https://fayllar.org/pulning-paydo-bolishi-va-
zarurligi.html), sud ishlarining nihoyatda taraqqiy etishi
notiqlikni san’at darajasiga ko’tardi. Yetuk inson bo’lishi uchun albatta, notiqlik 
san’atini egallash shart qilib qo’yiladi. Ana shu ehtiyoj tufayli notiqlik nazariyasi 
yaratildi. Uning TSitseron, Demosfen, Kvintilian (https://fayllar.org/mavzu--garb-
notiqlari-aristotel-sitseron-kvintilian-va-bosh-fa.html), Aristotelь kabi 
nazariyotchilari 
yetishib chiqdi. Eramizning 335 -yilida Aristotelning «Ritorika» si yaratildi. Unda 
notiq oldiga quyidagilarni vazifa qilib qo’ydi: 
- materialni har tomonlama tayyorlash; 
- materialni joylashtirish rejasini belgilash; 
- materialni o’zlashtirish, nutq qurilishini to’g’rilash; 
- notiqning nutq materialini o’rganishi; 
- materialni so’z bilan ifodalash; 
- nutqni talaffuz qilish, ya’ni nutq jarayoni. 
Bu talablar hozir ham o’z kuchini saqlab kelmoqda. O’sha davr sud 
notiqligida yuksak muvaffaqiyatlarga erishdi (https://fayllar.org/ozbekistonning-
ijtimoiy-iqtisodiy-rvojlantirish-holati.html), notiqlik san’ati nazariyasiga ulkan 
hissa qo’shdi. 
TSitseronning «Notiq haqida», «Notiq», «Brut» asarlari hozir ham ma’lum 
qimmatga egadir. 


Rim notiqlik maktabining yana bir buyuk vakili Mark Fabiy Kvintiliandir. U 
o’zining «Notiq bilimi haqida» kitobida bilimdonlikni notiqliqning birinchi sharti 
qilib qo’yadi. Kvintilian notiqlikka doir bilimni juda yoshlikdan o’rgana borish 
kerak, deydi. Nutqning tinglovchi uchun tushunarli bo’lishiga katta ahamiyat 
beradi. U: «Sen shunday so’zlaginki, seni har bir kishi tushuna olsin», - degan edi. 
Xullas, qadimgi Yunoniston va Rimda madaniy notiqlik nazariyasi 
rivojlantirildi. Bu nazariya keyinchalik Yevropada nutq madaniyatiga 
bag’ishlangan fanning maydonga kelishiga asos bo’ldi. 
O’rta Osiyo madaniyati tarixida ham nutq madaniyati bilan shug’ullaning 
o’ziga xos mavqega ega. 
Taniqli siyosatshunos olim Nazrullo Jo’rayev o’zining «Agar ogohsen...» 
nomli kitobida haqli ravishda yozganidek (https://fayllar.org/ozbekiston-xalqi-
istiqlol-yillarida-erishilgan-salmoqli-yutuql.html), «TSivilizatsiya dunyoning turli 
mintaqalarida turlicha yuz berib, muayyan hududlar aholisi dunyoqarashi va 
turmush tarziga chuqur o’rnashgan. TSivilizatsiya, jumladan Yunonistonda 
nafosat, Hindistonda din, Ovrupada moddiy texnika taraqqiyoti 
(https://fayllar.org/mavzu-qishloq-xojaligining-moddiy-texnika-resurslari-fan-
texni.html), Turonda esa axloq 
tarzida vujudga kelgan. Yurtimizda axloq benihoya serqamroq, qiyosi yo’q 
tushuncha sifatida ardoqlanib kelingan. Ma’nili va bejirim gapira bilish, nutqdagi 
ma’qul va noma’qul so’zlarni ilg’ay olish, so’zning orqa o’ngini, munosib o’rnini 
farqlay bilish, nutq odobi kabi fazilatlar Turonda inson umumiy axloqining 
ma’naviy rasoligining tayanch ustunlaridan sanalgan». 
Va’zxonlikning, balog’at (chechanlik, notiqlik) san’atining usuli bilan nutq 


oldiga qo’yilgan talablar mukammallashib bordi. Buyuk allomalar Abu Rayhon 
(https://fayllar.org/mustaqil-ishi-abu-rayhon-beruniy-buyuk-mutafakkir-olim-reja-
ab.html) 
Beruniy, Abu Nasr Forobiy, Ibn Sino, Abu Abdulloh al-Xorazmiy, 
MahmudQoshg’ariy, Zamahshariy kabilar tilga, lug’atga, grammatika va 
mantiqshunoslikka 
bag’ishlangan asarlar yozdilar yoki boshqa sohalarga doir asarlarida bu mavzuga 
aloqador fikrlar bildirdilar. 
Buyuk qomusiy olim Beruniy (973-1048) o’zining «Geodeziya» asarining 
(https://fayllar.org/alibek-rustamov-alibek-rustamov.html) 
kirish qismida fanlarning paydo bo’lishi va tarmoqlanib ko’payishi haqida so’z 
yuritib, har bir fanning inson hayotidagi zaruriy ehtiyojlar talabi bilan yuzaga 
kelishini aytadi. Uningcha, grammatika, aruz va mantiq fanlari ham shu 
ehtiyojning hosilasidir. Inson nutqi o’z tuzilishi materialiga ko’ra rostni ham, 
Nargiza, [24.07.2023 21:41] 
yolg’onni ham ifodalashi mumkin. Bu ko’plab munozaralarga sabab bo’ladi. Inson 
bu munozaralar jarayonida rostni yolg’ondan ajratadigan «mezon» ni yaratadi. Bu 
mantiq fani edi. Inson nutqida shubhali o’rinlar sezilsa, ma’lum «mezon» 
yordamida ular tuzatiladi. Olim mantiqni o’rganmaganlarga: «Agar u dangasalikni 
tashlab, oromga berilmasdan (https://fayllar.org/1-amaliy-mashgulot-notiqlik-
tarixi-sharq-notiqligi-2-soat.html), gap bilan bog’lanib keladigan nahv 
(grammatika), 
aruz (she’r o’lchovi) va mantiq (logika) ni mutolaa qilganda edi, so’z zotan, nasr 
va nazmga ajralishini bilgan bulardi», - deydi. Demak, Beruniy nutqning ikki xil - 
nasr, nazm ko’rinishi borligini ko’rsatadi. Nutqning bu turlari ma’lum qoidalar 
asosida shakllanadi. 


Beruniy shakl va mazmun birligiga katta ahamiyat beradi. SHakl mazmunga 
xizmat qilishi kerak. Mazmunsiz har qanday chiroyli shakl ham el orasida e’tibor 
qozonmaydi. Nutqning nasriy shaklida ham nazmiy shaklida ham mazmun bosh 
mezondir. Nutq o’zining har ikki shaklida ham so’zlovchi o’z oldiga qo’ygan 
ma’noni ifodalashi shart. Olim yozadi: «So’ngra so’z mana shu ikki qismda (nasr 
va nazmda) ham so’zlovchi maqsad qilgan ma’nodan iborat bo’lib qoladi». Nasriy 
va nazmiy nutqda mazmun (ma’no) bor yoki yo’qligini bilish tuzilgan gaplarni 
bir�biri bilan qiyoslash orqali aniqlanadi. Bu vazifani mantiq fani o’z bo’yniga 
oladi. 
«Xullas, yaxshi nutq tuzish uchun nahv (https://fayllar.org/tuzilishida-qisqa-va-
chuziq-hijo-boginlarning.html), aruz, mantiq fanlari hamkorligidan 
foydalaning zarur bo’ladi. Ularning birortasiga ham ahamiyat bermaslik, bulardan

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