The category of emotivity as a reflection of a person's attitude to the world in prayer texts (based on the German language)

Urazaeva Nailya Radifovna ORCID: 0000-0002-8461-4020 PhD in Philology Associate Professor; Department of Linguistics and Translation; Magnitogorsk State Technical University named after G.I. Nosov 455000, Russia, Chelyabinsk region, Magnitogorsk, Lenin Ave., 26, room 224 nailja-urasaewa@yandex.ru Other publications by this author     Urazaeva Sufiya Il'gamovna Student; Department of Linguistics and Translation; Magnitogorsk State Technical University named after G.I. Nosov 455000, Russia, Magnitogorsk region, ave. Lenin, 26, office 16A nailja-urasaewa@yandex.ru

Vesna Vladislava Marsovna Student; Department of Linguistics and Translation; Magnitogorsk State Technical University named after G.I. Nosov 455000, Russia, Magnitogorsk region, ave. Lenin, 26, office 16A nailja-urasaewa@yandex.ru

Research devoted to the study of the worldview remains extremely relevant and in demand in the modern world. They help to understand the complex social, cultural, and cognitive processes taking place in society, and contribute to the development of effective communication, education, and development strategies. In the context of globalization, understanding the worldview of a person and society is a key factor for successful adaptation and interaction in a diverse and rapidly changing world. Worldview studies allow us to analyze how certain factors (education, television, the Internet, social networks, religion) influence the formation of people's ideas about the world, values, and beliefs. Modern cognitive research provides a deeper understanding of how the human mind works and how it constructs representations of the world.

Emotions and their linguistic expression form an integral part of subjective experience and interpretation of reality. Therefore, the study of the category of emotivity in linguistics and its connection with the study of the worldview is a multifaceted and important area. It allows you to deepen your understanding of human language, thinking, emotions and their interaction. The human worldview is a system of knowledge, values, beliefs, and beliefs that shape the subjective perception of the world. And emotions are an integral part of the worldview, they reflect a person's attitude to various objects, events and phenomena, forming his system of values and life attitudes.

Emotivity analysis provides a key to understanding how people perceive the world, how they form their values, and how they interact with each other. Language is the main tool by which a person expresses and constructs his picture of the world. Perceiving emotionally colored information, a person forms his attitude to various phenomena and makes decisions based on these values. Emotivity shows that language not only conveys information, but also expresses an attitude towards it, which is crucial for communication and social interaction.

The expression of emotions varies depending on the language, culture, social context, and individual characteristics of the speakers. The study of emotivity makes it possible to identify these variations, to understand how different languages encode emotions and how cultural norms influence linguistic behavior ^[9].

Representing the motivational sphere of human mental activity, emotions participate in the formation of meanings, structuring them and providing a choice of means for their representation.

It should be noted that there are related concepts such as "emotionality" and "expressivity", which have been widely studied in linguistics.

^{[2, 19, 22, 23, 24, 27, 29 However, a number of linguists refuse to attempt to distinguish them clearly, recognizing the complexity and versatility of these concepts. Acting as a semantic component of the text, the emotional is included in the linguistic content [1, 11]}. At the linguistic level, emotions are transformed into emotivity ^[10]. Emotivity is based, first of all, on the explicit or implicit appeal of the text to the addressee. However, in addition to influencing the addressee, it implies the self-expression of the speaker, the expression of the state in which he is, and the strength of his emotional arousal.

Following T. A. Grafova, emotivity will be understood as "the emotive-evaluative attitude expressed by linguistic means ... of the author of speech to the described objects or phenomena, an important semantic component of the text..." ^{[21, p. 43]}.

In the last decade, there has been a significant increase in interest in religious discourse and the study of a believer's worldview. ^{[6, 12, 17, 20]}.

Prayer texts can serve as valuable material for understanding human culture, religion, psychology, and philosophy, and for describing the worldview of a religious person. They reveal his innermost thoughts, feelings, beliefs and values. The analysis of prayers (their content, form, language, symbolism) allows us to obtain important information about how a person perceives the world and his place in it.

Prayer always reflects a person's emotional life. The category of emotivity is one of the most significant for prayers, since in the absence of its indicators, the text could be interpreted as an ordinary request rather than a supplication.

In addition to the fact that the function of emotive language means is to express oneself, the emotivity of prayer at the same time arises largely as a result of the developing dialogical emotional tension in the text. Emotivity is initially inherent in prayer texts due to their anthropocentricity and functional and pragmatic features.

Emotions are always based on assessments based on a system of values, attitudes, and standards. Emotional assessments ^{[7, 15, 18, 25]} are expressed in two contrasting concepts: "good" and "bad". Almost all human emotions are reflected in the texts of prayers: from extremely negative to pronounced positive.

According to V. P. Belyanin, emotional and semantic dominants can be distinguished in the texts, by which the author understands "a system of cognitive and emotive standards characteristic of a certain type of personality and serving as the mental basis for metaphorization and verbalization of the worldview in the text" ^{[16, p. 74]}. According to the psycholinguistic typology of texts based on emotional and semantic dominance, presented in the work of V. Belyanin, prayers can be attributed to "light" texts.

Prayers express the highest spiritual values and have a great humanistic content. The worshipper constantly turns to ethical and moral values. The semantics of the "light" texts also determines their style – emotionally uplifting, sublime, corresponding to the description of the noble goals pursued by the creators of the texts. However, the other side of prayer is a presentation to the worshippers of their dissatisfaction with life, a description of sins, misdeeds and anger directed at enemies. Expressing deeply personal inner states, prayers cover a wide range of human emotions. The specific set of emotions in prayer depends on the person praying, the religious tradition, the situation, and the purpose of prayer. Prayer presents various fragments of the emotional conceptual sphere: love, hope, rapture, joy, reverence, gratitude, calmness, regret, sadness, fear, despair, humility, anger. These emotions are often intertwined and mixed in prayers, creating a complex emotional picture.

The texts of the psalms from the Protestant Bible, as well as non-canonical texts of prayers by modern priests and writers, were used as empirical material for this article.

The content of each prayer text was evaluated according to four parameters:

1) satisfaction, for example:

Herr, unser Gott, wir danken dir für die Ruhe der Nacht

und für das Licht dieses neuen Tages ^[3].

2) dissatisfaction, for example:

Viele trauern. Viele sind verletzt. Viele hungern. Viele wissen nicht, wie es nun weiter gehen soll ^{[4, p. 52]}.

3) optimism:

Herr Jesus Christus, am Abend vor Karfreitag schenkst du mit dem Abendmahl deiner Kirche ein Zeichen der Hoffnung und der Zukunft. Nicht Karfreitag wird das letzte Wort haben, sondern das Osterfest. Nicht der Tod siegt, sondern das Leben ^{[4, p. 60]}.

4) pessimism:

Mein Gott, Tag und Nacht rufe ich um Hilfe,

doch du antwortest nicht und schenkst mir keine Ruhe (Psalm 22) ^[3].

600 emotional-evaluative statements were analyzed using the continuous sampling method. If, for example, there are 70 dissatisfaction statements per 100 emotionally evaluative statements, then the dissatisfaction coefficient will be 70/100, i.e. 0.7. The satisfaction coefficient was 0.28, dissatisfaction - 0.72, optimism – 0.92, pessimism – 0.01. Having analyzed the ratio of positive and negative emotional states of the worshipper according to the parameters "satisfaction/dissatisfaction" and "optimism/pessimism" in canonical and non-canonical prayer texts, we can conclude that dissatisfaction with one's situation prevails in the texts under consideration, but at the same time optimism about one's future, hope for God's help.

The worshipper usually complains of illness, fatigue, persecution of enemies, poverty, etc., in modern prayers, the authors express more dissatisfaction with their inner state of mind: lack of faith, inability to understand loved ones, inability to forgive, etc.

Optimistic sentiments are characteristic of most prayers. Only in rare cases does despair sound in prayers.

Prayer uses a wide variety of linguistic means of increased emotionality. The main way to realize emotivity in prayer texts is to have an emotive vocabulary layer, i.e. naming various emotions.:

In meiner Verzweiflung schrie ich zum Herrn... (Psalm 18) ^[3].

Am Anfang eines neuen Jahres stehen wir aber auch hier als die, die wir sind, die wir gestern schon waren:

- kleinmütig

- träge

- zweifelnd

- sorgenvoll

- ängstlich ^{[4, c. 21]}.

Bei dir können wir alles an Schmerz, Wut, Trauer und Leid abladen ^{[4, p. 110]}.

Jung und Alt haben dir zugejubelt. Freude über Freude herrschte in der Stadt ^{[4, p. 57]}.

Erfülle sie mit Freude, Zuversicht und Hoffnung ^{[4, p. 8]}.

Hinter uns liegt ein Tag, der zu den ganz besonderen gehört im Laufe des Jahres. Du weißt, wie wir ihn erlebt haben, ob es ein Tag voller Atemlosigkeit und Geschäftigkeit oder ob es ein Tag voll Ruhe und Ausgeglichenheit gewesen ist ^{[4, p. 11]}.

Barmherziger Gott, wir bitten dich nicht weniger für die Menschen bei uns: für die Traurigen, dass sie wieder Freude finden, für die Trauernden, dass sie deinen Trost erfahren, für die Kranken, dass sie nicht an ihrer Krankheit verzweifeln ^{[4, p. 52]}.

Manchmal sind wir glücklich und zufrieden, manchmal fällt uns die Decke auf den Kopf und wir wissen nicht, wohin mit uns. Manchmal können wir unseren Nächsten lieben wie uns selbst, manchmal können wir andere kaum oder gar nicht ertragen ^{[4, p. 103]}.

The very state of the worshipper is conveyed by lexical means. Calling out to God, the worshipper "screams" (ich schreie zu Gott, so laut ich kann; in meiner Not schreie ich zu dir; Wir rufen: Gott erbarme dich; mein Schreien dringe zu dir); cries, groans (ich weine Tag und Nacht, ich bin müde vom Stöhnen); not just He asks, but he begs, begs, and showers requests (jeden Morgen besturme ich dich mit Bitten).

A set of vocabulary describing the worshipper's states signals the highest degree of emotional stress of the worshipper. Expression is expressed using evaluative epithets:

… diese eingebildeten Lügner,

die den Schuldlosen frech verleumden (Psalm 31) ^[3].

Du – Gekommener und Kommender, schmerzlich vermisst und sehnlich erwartet ^{[4, p. 4]}.

Aber wir vertrauen darauf, dass du machtiger bist als alle finsteren Machte ^{[4, p. 32]}.

Du bist der gute Hirte, der sein Leben für uns Menschen lässt, damit wir nicht verloren gehen. Du bist die Quelle des Lebens, die uns Menschen Kraft schenkt für ein Leben in deiner Nachfolge ^{[4, p. 70]}.

Interjections are used as a lexical means to express the emotional nature of the text.:

Ach Gott,

Du Geheimnis der Welt ^{[5, p. 90]}.

O Herr, ich habe Angst

hart und bitter zu werden ^{[8, p. 31]}.

Prayer texts use particles and adverbs such as doch, ja, endlich, which act as emotional impact intensifiers, for example:

Komm endlich, Herr, zeige dich! (Psalm 94) ^[3].

Hör mich doch jetzt... (Psalm 102) ^[3].

At the syntactic level, emotivity in prayer is achieved by using the reverse word order, putting the most important component in the first place, which carries increased emotional content. Such components, as a rule, are the direct complement, predicative, infinitive:

Den Herrn will ich preisen für seine Treue (Psalm 7) ^[3].

Gewaltig ist die Macht des Herrn! (Psalm 138) ^[3].

Lobpreisen will ich dich

fur alle Treue ^{[8, p. 72]}.

Jubeln soll die ganze Erde (Psalm 97) ^[3].

The allocation of the most significant, important, relevant components can be achieved by breaking the framework structure and isolating:

Glücklich das Volk, das den Herrn zum Gott

hat,

das er erwählt hat als sein Eigentum (Psalm 33) ^[3].

Er hüllte sich ein in Finsternis,

in Regendunkel und schwarzes Gewölk (Psalm 18) ^[3].

Inversions occur mainly "in areas of emotionally intense lyrical meditation, less so where the narrative is emotionally restrained" ^{[28, p. 247]}.

Emotionally colored sentences with the question word "wie" occupy a special place:

Wie glücklich ist,

wer Freude findet an den Weisungen des

Herrn... (Psalm 1) ^[3].

Wie wohltuend, wie schön,

wenn Brüder beieinander bleiben... (Psalm 133) ^[3].

Such constructions contain an implicit reference to all believers. Transposition from the figurative third person is closely related to invocation and teaching.

Exclamation points are one of the most common means of conveying emotive information. The exclamation mark follows from the content of the text. Some prayers consist solely of exclamation points, which contribute to the transmission of special emotional tension (rapture, joy, ecstasy, etc.).

Preist alle den Herrn!..

Lobt ihn mit klingenden Zimbeln,

lobt ihn mit schallenden Becken!

Alles, was atmet, soll den Herrn rühmen!

Preist den Herrn – Halleluja! (Psalm 150) ^[3].

In addition, rhetorical questions can create a certain degree of emotional tension. For example, in the following text, the questions convey despair and hopelessness:

Warum?

Warum musste dies geschehen?

Warum, großer Gott, nahmst du unser Kind von uns? ^{[4, p. 160]}

Repetitions of both individual words and entire syntactic structures (parallelism) are a common means of expressing emotivity.

Für die Menschen, denen heute nicht nach Singen zumute ist, bitten wir:

- für alle, deren Herz voller Trauer ist

- für alle, die krank sind und Schmerzen haben

- für alle, die sorgenvoll in die Zukunft blicken und nicht wissen, wie es weitergehen soll

- für alle, deren Kräfte schwinden und die darunter leiden

- für alle, die Ungerechtigkeit erfahren

- fur alle, deren Zweifel größer sind als der Glaube an dich ^{[4, p. 74]}.

Saturation of prayer texts with these means conveys an increase in emotional arousal, enhances the impact of the text.

Wir bitten dich für alle Christen in dieser Welt, die heute mit uns gemeinsam die Auferstehung deines Sohnes feiern: stärke uns alle im Glauben an dich.

Wir bitten dich für alle Menschen auf deiner Erde, die unter der Gewalt von Diktatoren und Despoten leiden: zeige unserer Welt, dass du allein der Herr des Lebens bist.

Wir bitten dich für alle Menschen auf deiner Erde, die in Not und Elend leben: stehe ihnen tröstend und helfend zur Seite.

Wir bitten dich für alle Menschen, die verzweifelt sind und mit Tod und Trauer ringen: nimm du dich ihrer gnädig an und lass sie deine barmherzige Nähe spüren ^{[4, p. 64]}.

Zeichen der Not, Zeichen des Unrechts, Zeichen der Gewalt. Und doch: kein Ende deines Weges, sondern Zeichen der Hoffnung, Zeichen der Liebe, Zeichen der Ewigkeit ^{[4, p. 62]}.

In the last example, the emotional content is also enhanced by the antithesis.

In most cases, the emotional construction does not require additional explanations or reinforcement of the communicative intention. But sometimes the nature of an emotion gets an additional explanation. The function of explaining, clarifying the emotion expressed in an emotional construct, is performed by so-called emotional performatives. Emotional performatives, according to L. M. Mikhailov, are additional explanations that make it possible to more accurately identify a particular emotion, most clearly indicating the intention of the communicative form of utterance. Thus, the function of an emotional performative is to clarify, clarify the emotion expressed in an emotional construct. Only a part of them unambiguously names an emotion, in many cases only a positive or negative emotion is defined ^[26].

It can be an elementary sentence within a complex sentence, in which the emotional performative and the emotional construct itself interact (in this case, the emotional performative can be in both preposition and postposition):

Was du entscheidest, das ist gut und recht (Psalm 119) ^[3].

Wie schlimm für mich,

daβ ich unter Fremden leben muβ... (Psalm 120) ^[3].

As the examples show, emotional performatives through the nomination of the appropriate adjective (glücklich, gut, recht, schlimm, etc.) do not always provide unambiguous information about the nature of the emotion being expressed, and sometimes only name two polar regions – positive and negative feelings, and a more specific emotion can be established from a communicative situation.

Emotivity in non-canonical prayers is sometimes expressed using punctuation. The individual author's punctuation marks depend on the expressive and semantic structure of the text. Sometimes the authors of prayers completely abandon punctuation marks, giving the worshippers the opportunity to place the necessary accents themselves. At the same time, the person praying, reading or saying a prayer, acts as a co-author. For example:

Ist es wirklich würdig und recht

Dich zu loben

Ist es nicht höchste Zeit

Dich Gott

Konkret werden zu lassen

Im Einsatz für echte Würde aller Menschen

Für mehr Recht der Entrechteten

Dies allein ist würdig und recht ^{[13, p. 112]}.

Rhythm plays an important role in prayer. Rhythmic features of the text contribute to the emergence of an emotional background. In addition, rhythm makes it possible to achieve the conciseness that is characteristic of prayer.

The rhythm in prayer texts is mostly due to syntactic parallelism. They are most often used in prayers.:

– synonymous parallelism (or unambiguous):

Der Herr ist mein Licht,

er befreit mich und hilft mir;

darum habe ich keine Angst.

Bei ihm bin ich sicher wie in einer Burg;

darum zittere ich vor niemand (Psalm 27) ^[3].

– antithetical parallelism (opposite):

Sie alle sinken in die Knie und fallen hin,

wir aber stehen und halten stand (Psalm 20) ^[3].

Although there is no need to talk about rhyme in prayer poetry (with the exception of some author's prayers), consonances can be observed in the endings of the "segments", due to which the text receives a special rhythm, chant, and is easy to memorize, and oral reproduction of a rhythmically organized text produces a strong emotional impact.

Gestures and positions adopted in religious practice during prayer (Stehen, Niederknien und werfen, Handgesten), verbally recorded in prayer texts, contribute to the expression of the emotional state of the worshipper.:

Werft euch nieder vor ihm (Psalm 29) ^[3].

Höre mich, wenn ich dich rufe,

wenn ich zu dir um Hilfe schreie,

dir betend meine Hände entgegenstrecke

zum innersten Raum deines Heiligtums hin (Psalm 28) ^[3].

Ich beuge meine Knie vor dem Vater ^{[14, p. 37]}.

.. ich erhebe meine Augen zu dir ^{[14, p. 45]}.

Ich breite die Hände aus ^{[13, c. 155]}.

Thus, the category of emotivity plays a central role in shaping and expressing the religious worldview in prayer texts. Prayers do not just convey information, but also express a believer's deep feelings, experiences, and attitudes toward God, the world, and himself. Prayers reveal a wide variety of emotive means (lexical, stylistic, rhetorical) used to express various emotions: gratitude, love, hope, fear, guilt, sorrow, and others.

The emotions expressed in prayers are closely related to basic religious values, dogmas, and beliefs. The use of certain emotional means and expressions in prayers contributes to the formation and maintenance of a believer's religious identity, reflecting the value orientations of religious society.

The emotive nature of prayers varies depending on their genre (thanksgiving, penitential, supplicatory, etc.). Each genre is characterized by the predominance of certain emotions and specific ways of expressing them.

The study opens up prospects for further study of the religious picture of the world based on the material of prayers and other types of texts in the religious sphere of communication, including a comparative analysis of emotionality in different religious traditions, an analysis of the influence of social and cultural factors on the expression of emotions in prayers, as well as the study of the dynamics of the emotive content of prayers over time. In conclusion, prayers are a rich source of information about a person's emotional world. Analyzing the emotions expressed in prayers allows for a better understanding of human nature, religious beliefs, and values.