კონცეპტი „სინდისი“ ქართულსა და თურქულ ფრაზეოლოგიზმებში (ლინგვოკულტუროლოგიური ანალიზი)
THE CONCEPT OF “CONSCIENCE” IN GEORGIAN AND TURKISH PHRASEOLOGY (LINGUOCULTURAL ANALYSIS)

Summary/Abstract: The article analyzes and compares the phraseology expressing the semantics of conscience in Georgian and Turkish. In both languages, conscientiousness is related to conscience, honor, name, face/ mouth, forehead, and facial skin. Components - conscience and “abru” (face) are only in Georgian. “Pirshavi” (the person who breaks the promise) corresponds to Yüzü kara in Turkish. Ağzı kara means the harbinger of bad things, a person who speaks bad things. In Turkish, splitting the frontal vein has both positive and negative connotations, in Georgian, it is only the latter, which should be considered when translating. In both languages, shamelessness is metaphorically referred to as zoonym: covering the forehead with the skin of a donkey (Turkish), bull or buffalo, or dog - Georgian. The concept of conscience is related to the veil (carpet) in both languages. For Georgians, mustache, hat, mandili (woman headcover), and lechaki (woman headcover) are dominant. Kecha (a rug made from wool) is specific to Turkish. The component lap has more semantic load here than in Georgian. Logoepistemes are Georgian phraseologies: pouring noodles on the head, anointing the face/ mouth with soot, cutting the nose/lap. Backward on a donkey is an episteme in both languages. In the phraseologies expressing dishonesty, the verb components are dominated by breaking, spoiling, ruining, losing, cutting, taking hold of, washing, wetting, tearing, splitting, and drying ... Turkish phraseology is very expressive: Yüzü kasap süngeriyle silinmiş - his face is cleaned with a butcher's sponge and Yüzüne tükürsen yağır yağıyor sanır- if you spit in his face, he will think it rains; eteğinde namaz kılınmak - performing namaz (a prayer) in his lap (dress). In the latter, a religious aspect is also visible. In Georgian, idioms - the breaking of the Abru (changing mind), and washing in kaziaghi (oil, kerosene) are indicators of the dialogue between cultures, confirmed in the speech of our descendants. In such phraseology, the theological aspect is hardly visible in Georgian, rarely in Turkish, philosophical understanding and social factors dominate.

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