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Introduction

1. Concept speech etiquette and its functions

2. Stable communication formulas

3. Speech etiquette and speech culture

Conclusion

Literature

INTRODUCTION

What is meant by speech etiquette is used in the speech of each of us every day and repeatedly. Perhaps these are the most common expressions: we speak to someone many times a day, greet our acquaintances, and sometimes strangers, say goodbye to people, thank someone, apologize to someone, congratulate someone, congratulate someone we wish good luck or give someone a compliment, we condole with someone, sympathize with someone, ask, offer, etc. This is speech etiquette, which is a set of verbal forms of courtesy, politeness, that is, something that cannot be done without.

In the process of education and socialization, a person, becoming an individual and increasingly mastering the language, learns the ethical norms of relationships with others, including speech relationships, in other words, masters the culture of communication.

But for this he needs to navigate the communication situation, the role characteristics of his partner, and correspond to his own social characteristics and satisfy the expectations of other people, strive for the “image” that has developed in the mind of a native speaker, act according to the rules of the communicative roles of the speaker or listener, construct the text in accordance with stylistic norms, master oral and written forms of communication.

Possession of speech etiquette contributes to the acquisition of authority, generates trust and respect. Knowing the rules of speech etiquette and observing them allows a person to feel confident and at ease, and not experience awkwardness and difficulties in communication. Strict adherence to speech etiquette in business communication leaves clients and partners with a favorable impression of the organization and maintains its positive reputation.

1. THE CONCEPT OF SPEECH ETIQUETTE AND ITS FUNCTIONS

The concept of “etiquette” is a philosophical, ethical concept. The origin of the word “etiquette” is a French word. Initially it meant a product tag, a label, then it began to be called a court ceremony. It is in this meaning that the word “etiquette” has become widespread in German, Polish, Russian and other languages.

The word “etiquette” entered the Russian language in the 18th century, under Peter I, when broad cultural and political ties were established in Russia with other states. At this time, special etiquette manuals were created for young people.

Etiquette determines all our behavior. These are not only the rules that we follow at the table or at a party, these are generally all the norms of our relationships. With the help of such rules learned from childhood, we regulate our relationships with others, establish or discover in communication relationships like: “senior - junior - equal.”

So, speech etiquette is a set of requirements accepted in a given culture for the form, content, order, nature and situational relevance of statements. Culture of Russian speech: Textbook for universities / Ed. OK. Graudina. - M.: Publishing house Norma, 2001. P. 319. .

Well-known researcher of speech etiquette N.I. Formanovskaya gives the following definition: “Speech etiquette refers to the regulating rules of speech behavior, a system of nationally specific stereotypical, stable communication formulas accepted and prescribed by society to establish contact between interlocutors, maintain and interrupt contact in the chosen tonality.” The study of speech etiquette, in her opinion, occupies a special position at the intersection of linguistics, theory and cultural history, psychology and other humanities disciplines.

In the broad sense of the word, speech etiquette characterizes almost any successful act of communication, therefore speech etiquette is associated with the so-called postulates of speech communication, which make the interaction of communication participants possible and successful. These are postulates - postulates quality(the message must not be false or unfounded); quantities(the message should not be too short or too lengthy); relationship(the message must be relevant to the recipient) and way(the message must be clear, precise, and not contain words and expressions that are incomprehensible to the addressee). Violation of one or more of these postulates to one degree or another entails a communicative failure.

Speech etiquette in the narrow sense of the word can be characterized as a system of linguistic means in which etiquette relations are manifested. Aleksandrov D.N. Rhetoric: Textbook for universities. - M.: UNITY - Dana, 1999. P. 217. . Elements of this system can be implemented at different language levels:

· at the level of vocabulary and phraseology: special words and set expressions ( Thank you, Please, I'm sorry, I'm sorry etc.), as well as specialized forms of address ( Mister, Comrade etc.);

· at the grammatical level: used for polite address plural(including pronouns You), using interrogative sentences instead of imperative sentences ( You won't tell meOwhat time? Could you move a little? and so on.):

· at the stylistic level: refusal to use words that directly name obscene and shocking objects and phenomena and use euphemisms instead of these words;

· at the intonation level: the use of polite intonation (for example, the phrase: Please close the door- may sound with different intonation depending on whether it is intended to be a polite request or an unceremonious demand);

· at the level of orthoepy: use: Hello instead of HelloAste, Please instead of Please etc.;

· at the organizational and communicative level: prohibition of interrupting the interlocutor, interfering in someone else’s conversation, etc.

Speech etiquette is the rules of speech behavior developed by society, mandatory for all members of society, nationally specific, firmly fixed in the system of speech formulas, but still historically changeable Formanovskaya N.I. You said: "Hello!" (Speech etiquette in our communication). - M.: Knowledge, 1989. P. 5.

Speech etiquette talks about how to behave in various extralinguistic contexts, how to correctly establish and maintain verbal, and, accordingly, friendly business contact. Speech etiquette is associated with the culture of speech behavior and is inseparable from the communication situation in which it is used.

Speech etiquette performs certain functions:

1) first of all, you need to highlight contact-making function (it is also called both sociative and phatic - from the Latin “to speak”). This function manifests itself in such speech acts when the speaker attracts the attention of the interlocutor, prepares him for the actual communication of information, that is, this function serves the verbal contact of the interlocutors.

After all, in fact, when we say to our interlocutor: Who do I see!- We don’t have a task to meaningfully exchange knowledge about who exactly the person saw. This is just a signal: I remember you, I'm glad for the unexpectedehey, our relationship is casual and so on.

2) appellative, or calling function. When we speak: Citizen! or: Excuse me, please, how to get there? - we have no other goal than to attract the attention of the interlocutor, to call him for further conversation.

3) the function is connected with the calling, appellative function orie n tations to the addressee in connection with his role positions in speech interactions. This function is also called conative. In fact, to one we can say: Dear Alexander Ivanovich!, to another (or in other conditions): Sashenka, and to the third, (or in other conditions): Sanek. And all this will depend on who says it to whom, in what setting and in what mutual relationships. The conative function is closely related to the concept of politeness.

4) function expressions of will in relation to the interlocutor, influencing him (this function is also called voluntary). When we say to someone standing at the door, for example: Please pass!, we influence the behavior of the interlocutor, encouraging him to enter. At the same time, we invite him not to “pass” (past or along something), but rather to come closer. Is it difficult for you to move?- we ask for action, encourage a person to be active, while at the same time not expecting him to answer “whether it is difficult” for him or not.

5) and finally emotive a function associated with the expression of human emotions, feelings, and relationships. We tell our interlocutor: I'm so glad to see you; Happy to meet you; Very nice... And all speech etiquette in general is a means of expressing emotionally meaningful relationship Formanovskaya N.I. You said: "Hello!" (Speech etiquette in our communication). - M.: Knowledge, 1989. P. 16. .

Speech etiquette has national specifics. Each nation has created its own system of rules of speech behavior. For example, in Russian society such qualities as tact, courtesy, tolerance, goodwill, and restraint are of particular value.

Tact - this is an ethical norm that requires the speaker to be able to understand the interlocutor, avoid inappropriate questions, and discuss topics that may be unpleasant for him.

Courtesy lies in the ability to anticipate possible questions and wishes of the interlocutor, the willingness to inform him in detail on all topics relevant to the conversation.

Tolerance consists of being calm about possible differences of opinion and avoiding harsh criticism of the views of the interlocutor. You should respect the opinions of other people and try to understand why they have this or that point of view. Closely related to such a character quality as tolerance is self-control - the ability to calmly respond to unexpected or tactless questions and statements from an interlocutor.

Goodwill is necessary both in relation to the interlocutor and in the entire structure of the conversation: in its content and form, in intonation and choice of words.

That. respect for another person, politeness and goodwill helps to verbally express speech etiquette; it, when used appropriately and in moderation, ultimately forms a culture of behavior.

2. SUSTAINABLE COMMUNICATION FORMULAS

Speech etiquette is socially defined and nationally specific rules of behavior implemented in the system stable formulas and expressions (stereotypical statements) used in situations of establishing, maintaining and breaking contact with the interlocutor, in the You - You - forms of communication, in the choice of socio-stylistic tonality of communication when targeting the addressee and the communication situation as a whole. Culture of Russian speech: encyclopedic Dictionary- reference book / Ed. L.Yu. Ivanova. - M.: Flint; Science, 2003. P. 575. .

Speech etiquette is a special area of language and speech, and therefore a professional look at it from the point of view of linguistics is necessary.

When people talk to each other, they create some kind of text. This text is constructed according to linguistic laws, and individual sentences - statements in it interact from the grammatical and semantic aspects. Both texts and their elements - statements - can be very diverse depending on various reasons: written or oral form of speech, contact or distant position of interlocutors, specific or general addressee, intended for official or informal communication, topic and much more. All the variety of statements is difficult to classify, but we can rightfully say that among them there are those that constitute a special group of stereotypes, stable formulas of communication.

Stereotypes and stable formulas do not arise anew in every act of speech, but are reproduced as units deposited and stored in our linguistic consciousness in the form of a kind of stock of ready-made typified phrases.

Stereotypes in communication arise as a result of frequent and typical attachment to a frequently repeated typical communication situation. Generally speaking, standardization of certain processes, including communication processes, is a useful thing. True, we must clearly distinguish where this is good and where it is bad. Official business speech cannot do without standards, stereotypes, and formulas.

So, any act of communication has a beginning, a main part and a final part. If the addressee is unfamiliar to the subject of speech, then communication begins with acquaintance. Dating is undoubtedly the sphere of influence of etiquette. After all, getting acquainted means establishing a connection with a person, a relationship with him for communication. At the same time, there is always a willingness to make contact, regardless of what it is caused by - simply a kind attitude, sympathy or business considerations. Acquaintance can occur directly or indirectly. Of course, it is advisable for someone to introduce you, but there are times when you need to do this yourself.

Etiquette offers several possible formulas:

· Let's get acquainted!

· I want to meet you!

· I would like to meet you!

These expressions are arranged in order of increasing politeness in showing their intention. There are also more casual ways, for example: Let's get acquainted - in this case, the form of the future tense (we will) practically loses the meaning of the future itself, but rather plays an incentive role.

Official, stylistically elevated expressions are:

· Let me (let me) get to know you (introduce you)TXia). Words allow me, allow me as part of the formulas of speech etiquette, they always turn out to be an indicator of the stylistic heightened expression.

Next, after these introductory phrases, there follows an introduction by first name, patronymic or last name, if the acquaintance is purely official. This form of presentation is chosen, which is then expected when addressing: if you want to be called by name, give the interlocutor exactly these “coordinates”; if you need more respect, call yourself by your first name and patronymic.

In Russian speech it is customary to call the name, first name and patronymic, last name in the nominative or instrumental case:

· My name is Olga Sergeevna.

· My name is Volodya.

After the introduction has taken place, it is possible to indicate an unofficial name, accepted in a narrow circle, which is familiar to the acquaintance. In this case, the words “call” and “call” are used:

· My name is Tamara, but you can call me Toma;

· My name is Varvara, but just call me Vava.

The second remark of the dialogue - a remark-reaction usually expresses satisfaction, joy at the acquaintance: It's very nice to meet youTXia! Or simply: Very nice! I am glad! And even: Happy to meet youTXia! Other phrases are not excluded.

If the acquaintance occurs through an intermediary, he usually says: Meet me please! or: Meet us! - and names the names of the acquaintances. Often, an intermediary, when introducing a person, uses phraseological phrases: Please love and respect, as a request, an invitation to a friendly attitude.

Official and informal meetings of acquaintances and strangers start with greetings .

Official greeting formulas include:

· Hello!

· Good afternoon!

There is also a group of stylistically elevated greetings:

· Greetings!

· I'm glad to welcome you!

· Let me (let me) welcome you!

Along with greetings, to enhance signs of goodwill, we also use information about life, affairs, and health: How do you live? How are you doing? Or, in a more casual conversation: What's up? How dela? How is your health? If we know a person well, the state of his affairs is generally known to us, we clarify: What's new? How is it going? How are you? What's new at work? As a wife? etc.

If the meeting is unexpected, then the greeting is accompanied by an expression of surprise: How nice meeting! What a surprise!, What a meeting!, Who do I see!, What destinies?, How many years, how many winters! and we say much more in this case.

The initial formulas of communication are opposed to the formulas used at the end of communication - these are formulas goodbyes. But, first of all, the interlocutor must be prepared for farewell. It’s impossible to imagine that in the middle of a meaningful conversation, and even at the end of it, without any transition you can say “goodbye.” Therefore, etiquette requires that we somehow lead the interlocutor to the end of the contact. This could be a mention of the late hour, gratitude for a pleasant evening, an apology for wasting time, compliments to the hostess if you were visiting.

Farewells are accompanied by various kinds requests and invitations: Come! Come in! Do not forget! Write! Call! And the person leaving can ask: Don't be rude! Although, unlike the previous ones, this phrase is used less often .

When parting, the following wishes were also accepted: I wish you good luck and success!, and to the departing: Bon Voyage! Good morning!

During communication, if there is a reason, people make invitations and express congratulations . Congratulations are one of the brightest etiquette situations. They usually congratulate you on a holiday, on success, on the successful completion (and sometimes a successful start) of some business. Moreover, the nature of the holiday dictates the form of congratulations.

Our language allows us to express congratulations very emotionally:

· Congratulations!

· From the heart!

· Heartily!

The reason that serves as the basis for congratulations turns into an independent congratulatory formula: Happy birthday! Happy holidayAndcom! Happy New Year!

Congratulations are often associated with the presentation of a gift - an action that is certainly etiquette and requires appropriate speech rituals:

· Please accept my humble gift!

· This is a keepsake for you!

· On the occasion of the wedding, allow me to give you a gift!

Wish often accompanies congratulations, following it as a continuation of the remark. The design of expressions of wishes has much in common with congratulations: With all my heart (with all my soul) I wish you... Three accepted wishes are consistently combined at once: I wish you happiness, health, successewhoa!

The answer to a greeting, congratulation, invitation, wish is the most common formula thanks : Thank you! If this is a response to an invitation or proposal, it may contain an additional shade of agreement or refusal.

Other formulas of gratitude are possible: I am very grateful to you, I am so grateful to you, let me (let me) thank you. There are other ways: I offer my gratitude. Accept my blessingRness.

Those. again, there are many expressions that speakers choose depending on who and in what setting their speech is addressed. And, of course, each of the ways to thank usually corresponds to the measure of service. For a coin given in transport for a ticket, you can say: Thank you! Thank you But, for example, the following phrase would sound funny: There are no words to express my gratitude to you!

Apology - verbal atonement for an offense. There may be more or less guilt. An apology for a minor offense, without explaining the guilt itself, since it is self-evident (someone accidentally pushed someone, stepped on someone’s foot, did not have time to let them pass), is quite sufficiently expressed by the formula: Sorry! or: Sorry! They also add: PleaseALuysta!

But if the guilt is large, then, perhaps, it is more commonly used: Sorry! Often there is a need to explain what exactly we are asking for forgiveness for: “ Sorry for the late call! Sorry for causing you so much trouble!»

I'm sorry, and I apologize, not to mention phrases like: Please accept my apologies, I must apologize to you! I can't help but apologize to you!- all these are stylistically elevated ways of apologizing. And again, it’s all about the art of choice: who says them to whom, in what relationships, officially or unofficially.

A request, one way or another, burdens the interlocutor, and the speaker usually takes this into account, so asking for something without “ Please" not accepted.

Request - incentive speech action, therefore, is expressed most typically by the imperative mood of verbs:

· Please, please pass it on!

· Be kind!

A person can acutely feel that it is difficult for the one to whom he makes a request, then he chooses other forms:

· If it's not hard for you. If you don't mind.

· Don't refuse the courtesy. Don't think it's hard work. Do me a favor.

Invitation, encouragement, advice in their linguistic expression they are similar to a request. Only a request and an invitation, rather focused on the interests of the addressee (I ask - this is to me necessary, I invite - this to me pleasant), and the advice, the suggestion, is more “oriented” towards the interests of the addressee (I advise, I suggest - this you useful) Goykhmpn O.Ya. Nadeina T.M. Speech communication: Textbook. - M.: INFRA - M, 2005. P. 117. .

When asking, we must be delicate enough to defend our own interests, and when advising, we must again be delicate enough not to rudely intrude on our interests. inner world interlocutor. But, of course, the interests of the one who invites, offers, and the one to whom it is directed are often combined.

There is a similarity in the structure of the phrase both when asking and when giving advice. On the one side: Please bring me a cup of coffee; with another - NAday, warm scarf please. Both here and there are the imperative form of the verb, and such phrases can be freely replaced by the following: I ask you to bring me a cup of coffee And I ask you to wear a warm scarf. But in the latter case, it is the speaker, “I”, who really needs the person to dress warmly.

In addition to a request, invitation, advice, proposal to the interlocutor, when the will (and goals) of the speaker encourage the addressee to take one or another action, our speech also expresses an invitation to joint (relative to “I” and “you”) action. In casual friendly communication these are, first of all, verbal forms of the first person plural: Let's go..., Let's go..., Let's see... and specially motivating forms: Let's go...

An invitation, request, advice, proposal must be answered, that is, consent or refusal must be expressed, and in some cases, permission or prohibition to do something. Consent or permission is unlikely to offend our interlocutor, but refusal and prohibition require special tact.

Agreement give: With pleasure! And With joy! and permission is expressed in the word: Please!

Refusal from the point of view of etiquette - a more complex speech act: you need to make sure that the interlocutor is not offended. There are special “softening” agents in the tongue. Firstly, we express our regret that we cannot fulfill the request, respond to the proposal: K sOI'm sorry, I can't...

There are other ways to refuse:

· I would love to, but...

· It’s awkward for me to refuse, but...

· I would be happy to allow it, but...

Well, if the request outrages us, then we exclaim: No no and one more time no!!! Or like this: It's out of the question! Or: Under no circumstances! Emotionally expressive ways of expressing categorical disagreement and prohibition occasionally have to be used, but at the same time we must be aware of how we influence the interlocutor and what feelings we awaken in him. In the Russian language (as in others) there are a lot of words, expressions, stable formulas that convey a negative assessment, dissatisfaction, abuse, and generally various negative emotions. This is a completely different area of linguistic units and a different scope of their application.

But here are the situations where it is necessary console, manifest sympathy , express condolences, to cheer up your interlocutor, to create a good mood in him, directly relates to the field of speech etiquette. True, condolences are expressed officially, and take the form of stylistically lofty phrases like: Please accept my condolences, Please accept my deepest condolencesOVaniya, Allow me to express my sincere condolences to you. etc.

But consolation and sympathy are very diverse and vary from a socio-stylistic point of view, depending on who says them, to whom and in what situation. There are many phrases of sympathy in everyday life: This is nothing! It's OK! All this is nonsense! A reminder that troubles are inevitable in life can also be a consolation: Anything can happen; It's nothing you can do; You can't change anything here; All will pass; Everything will be alright etc. And there may also be calls to fight emotions : Do not give up! Not bydlet yourself be in the mood! and other phrases.

As a rule, with sympathy and consolation, the speaker does not limit himself to just one phrase, he strings them one on top of the other, repeats, convinces, creates a whole text, and can add compliments here: You are such a strong person! You can cope with adversity!

Thus, compliment, approval , like consolation, sympathy, they cheer up the interlocutor and lift his spirits. We are often inclined to believe even exaggerated compliments; we are ready to accept a compliment that is a little more than what we objectively deserve. Obviously, the whole point is that the speaker subjectively evaluates the interlocutor; it is the point of view of the addresser that can reveal the special merits of the addressee. This supports our tendency to believe our own high opinions.

Psychologists note how important it is for a person to think well about himself, to have a positive image of himself in his mind. When giving compliments or expressing approval towards someone, we must remember that there is something good in every person. To highlight, emphasize this good thing, do not be stingy, evaluate the best features in a person - this is the art of a compliment and its positive role Culture of Russian Speech: A Textbook for Universities / Ed. OK. Graudina. - M.: Publishing House Norma, 2001. P. 301. .

Just as in consolation, sympathy, and in a compliment, all attention is focused on the interlocutor; there is “you” in the phrases, but there is no “I”.

· You look wonderful!

· This dress suits you very well!

The most common compliments used are related to appearance. A compliment on appearance can mark a successful hairstyle or clothes: This suit suits you very well! This color suits you! You have great taste and dress so elegantly!

But, of course, it's all about when it's appropriate to give which compliment. If, for example, after a report or speech, a woman has the right to expect approval of her business qualities, and the speaker praises her clothes, the effect of such a compliment may be exactly the opposite - after all, she is waiting for approval of the thoughts that she expressed, manner of speaking, ability to defend her point of view, logically reason.

A compliment addressed to loved ones also creates a good mood in the interlocutor: You have a lovely daughter; U you have such a handsome husband; You have a charming wife!

Thus, all of the above situations are the most common in terms of the implementation of speech etiquette in them.

3. SPEECH ETIQUETTE AND CULTURE OF SPEECH

Culture - in a certain sense of the word, this is enlightenment, education, well-readness, the presence of certain skills of behavior in society, good manners.

Communication culture- this is that part of the culture of behavior that is expressed mainly in speech, in the mutual exchange of remarks, in conversation. This broad area also affects what is called speech culture.

A culture of speech- a complex concept. In everyday life, in everyday life, this means the correct competent speech. But the culture of speech is also a whole branch of linguistics, sometimes called orthodology (“ortho”, like “ortho”, in Greek “correct” - “correct speech”) Formanovskaya N.I. You said: "Hello!" (Speech etiquette in our communication). - M.: Knowledge, 1989. P. 151. . The culture of speech, as a science of language, is precisely concerned with the development and organization of various rules, and the rules of speech are of interest to each of us.

Speech culture is understood as mastery of the norms of oral and written literary language, that is, the rules of pronunciation, stress, grammar and word usage. Usually, from these positions, speech is assessed as correct and incorrect, use as acceptable and unacceptable. For example: correct “last” (in line) and incorrect “last”; it is correct to “put” and incorrectly to “lay down”.

The second area of interest in speech culture is speech skills, the ability to choose a stylistically appropriate option, expressively and intelligibly express a thought. High culture speech presupposes a fairly high level of general human culture, a conscious love of language, and a culture of thinking. The top speech culture, the standard and “reference point” of phenomena perceived as normative is the literary language, where the cultural traditions of the people and the achievements of wordsmiths and writers are consolidated and accumulated, as in a treasury.

Speech etiquette is directly related to the culture of speech and is inseparable from the communication situation in which it is used.

In addition, speech etiquette is closely related to the category of politeness - an ethical category that is reflected in language and serves as one of the characteristics of a person.

The ethical socio-cultural concept of politeness as a respectful attitude towards a communication partner is connected with speech etiquette in two ways. On the one hand, any violation of the norms of speech behavior is a demonstration of impoliteness. This violation may be due to:

a) violation of the ritual of speech etiquette in the appropriate situation (did not say hello, did not thank);

b) choosing a discrepancy between the situation and the role characteristics of the partner (for example, the use of “you” - a formula, when the expected “you”).

The idea of correct cultural speech includes a certain idea of normal in the field of speech etiquette.

At all language norm- these are the rules of pronunciation, grammatical and other linguistic means, and rules of word usage accepted in the social speech practice of educated people. The norm is the most important condition for stability and unity of the national language. A norm, like a law, does not allow each speaker to act according to his own whim.

Therefore, we can say that a person who knows the norms native language, masters the culture of speech, and vice versa, those who master the culture of speech always adhere to the norm. This does not exclude, of course, the stylistic diversity of his speech, but precisely presupposes such diversity as the embodiment of speech mastery.

So, speech etiquette, as an element of the speech and behavioral culture of the people, is associated with the concept of linguistic norms. Every native speaker knows the previously discussed stable communication formulas - for example, the formula for apologizing for awkwardness; however, the norm welcomes only: Sorry meNya! I'm sorry! - and others are rejected, for example: I'm sorry!(moreover, sometimes “justifications” are given for such a distinction, such as: you cannot apologize to yourself, you can only ask for an apology from others, etc.).

The very use or non-use of units of speech etiquette can also be the subject of normalization, for example: apology formulas are appropriate if the speaker is causing concern to his interlocutor, but one should not apologize too often, as this puts the interlocutor in an awkward position.

In addition, a violation of the norms and rules of the literary language, especially if it looks like negligence, can itself be considered a violation of speech etiquette.

So, the requirements of speech etiquette form a kind of hierarchy. To some extent, they are an integral part of the active and passive language practice of every native speaker. On the other hand, these requirements are associated with a certain level of speech culture, more or less high.

Elements of speech etiquette are present in the everyday practice of any native speaker who easily recognizes stable formulas of communication in the flow of speech and expects the interlocutor to use them in a certain situation. Elements of speech etiquette are absorbed so deeply that they are perceived by the “naive” linguistic consciousness as part of the everyday, natural and logical behavior of people.

But the boundary between everyday speech practice and the norm in speech etiquette is inevitably fluid. Practical use Speech etiquette is always somewhat different from normative models, and not only because of the participants’ insufficient knowledge of its rules. Deviations from the norm, or too meticulous adherence to it, may be due to the speaker’s desire to demonstrate his attitude towards the interlocutor or to emphasize his vision of the situation.

Thus, speech etiquette is not a rigid system of rules; it is quite plastic, and this plasticity creates a fairly large “room for maneuver.”

Currently, there is a clear trend towards increasing the general and linguistic culture of people, developing a “linguistic sense”, linguistic taste, interest in language, bringing the culture of behavior and speech etiquette to automaticity.

CONCLUSION

It is impossible to name a linguistic culture in which etiquette requirements for speech activity would not be presented. In the speech etiquette of almost all nations it is possible to distinguish common features: Thus, almost all nations have stable formulas for greeting and farewell, forms of respectful address to elders, etc. however, these features are realized in each culture in its own way.

The origins of speech etiquette lie in ancient period history of language. The most ancient ideas about the effectiveness of the word are superimposed by later layers associated with various stages of the evolution of society and its structure.

In modern, especially urban culture, the culture of industrial and post-industrial society, the place of speech etiquette is radically rethought. On the one hand, the traditional foundations of this phenomenon are being eroded: mythological and religious beliefs. Ideas about an unshakable social hierarchy, etc. Speech etiquette is now viewed in a purely pragmatic aspect, as a means of achieving a communicative goal: to attract the attention of the interlocutor, to demonstrate respect to him, to arouse sympathy, to create a comfortable climate for communication.

On the other hand, speech etiquette remains an important part of the national language and culture. Impossible to talk about high level language proficiency, if this proficiency does not include knowledge of the rules of speech communication and the ability to apply these rules in practice.

The ability to comply with ethical and speech standards has always been highly valued in society. Knowledge of ethical standards and the ability to follow them in behavior and speech indicate a high level of human development.

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13. Formanovskaya N.I. You said: "Hello!" (Speech etiquette in our communication). - M.: Knowledge, 1989. - 160 p.

Home > Abstract >Foreign language

Topic: “Ethical standards of speech culture (speech etiquette)”

Introduction

Conclusion

List of used literature

Introduction

Etiquette is a set of accepted rules that determine the order of any activity. Along with this word they use the word regulation and phrase diplomatic protocol. Many of the subtleties of communication represented by the protocol are taken into account in other areas of business relations. In business circles, it is becoming increasingly common, especially recently, Business Etiquette.

Business etiquette involves observing norms of behavior and communication. Since communication is a human activity, a process in which he participates, when communicating, the features of speech etiquette are first taken into account. Speech etiquette refers to the developed rules of speech behavior, a system of speech formulas for communication.

Speech etiquette: factors determining its formation

The degree of proficiency in speech etiquette determines the degree of professional suitability of a person. This primarily applies to civil servants, politicians, teachers, lawyers, doctors, managers, entrepreneurs, journalists, service workers, that is, to those who, by the nature of their work, constantly communicate with people. Possession of speech etiquette contributes to the acquisition of authority, generates trust and respect. Knowing the rules of speech etiquette and observing them allows a person to feel confident and at ease.

Compliance with speech etiquette by people of the so-called language-intensive professions, in addition, has an educational value and helps to improve both the speech and general culture of society. Strict adherence to the rules of speech etiquette by members of the team of a particular institution, enterprise, etc. creates a favorable impression and maintains a positive reputation for the entire organization.

What factors determine the formation of speech etiquette and its use?

1. Speech etiquette is built taking into account the characteristics of partners entering into business relationships, conducting a business conversation: the social status of the subject and recipient of communication, their place in the official hierarchy, their profession, nationality, religion, age, gender, character.

2. Speech etiquette is determined by the situation in which communication occurs. This could be a presentation, conference, symposium; a meeting at which the economic and financial situation of a company or enterprise is discussed; hiring or firing; consultation; company anniversary, etc.

In addition, speech etiquette has national specifics. Each nation has created its own system of rules of speech behavior. For example, a feature of the Russian language is the presence of two pronouns in it - You And You, which can be perceived as second person forms singular. The choice of one form or another depends on the social status of the interlocutors, the nature of their relationship, and the official/informal environment.

According to customary etiquette in Russia, the pronoun You should be used: 1) when addressing an unfamiliar addressee; 2) in an official communication setting; 3) with an emphatically polite, restrained attitude towards the addressee; 4) to an older (by position, age) addressee. Pronoun You used: 1) when talking with a well-known person with whom friendly relations have been established; 2) in an informal communication setting; 3) with a friendly, familiar, intimate relationship with the addressee; 4) to a younger (by position, age) addressee.

In an official setting, when several people take part in a conversation, Russian speech etiquette recommends even with a well-known person with whom

friendly relations and everyday communication have been established You, Go to You.

Let's pay attention to one more feature. Some people, especially those in a higher position than their interlocutor, use the form You, deliberately emphasizing, demonstrating his “democratic”, “friendly”, patronizing attitude. Most often, this puts the recipient in an awkward position and is perceived as a sign of disdain, an attack on human dignity, and an insult to the individual.

So, taking into account the factors that form and determine speech etiquette, knowledge and compliance with the norms of speech etiquette, creates a favorable climate for relationships, promotes the efficiency and effectiveness of business relationships.

Speech etiquette formulas: main groups

The basis of speech etiquette is speech formulas, the nature of which depends on the characteristics of communication.

Any act of communication has a beginning, a main part and a final part. In this regard, speech etiquette formulas are divided into three main groups: 1) speech formulas related to the beginning of communication; 2) speech formulas used at the end of communication; 3) speech formulas characteristic of the main part of communication. Let's look at what each group is.

1. Start of communication. If the addressee is unfamiliar to the subject of speech, then communication begins with acquaintance. Moreover, it can occur directly or indirectly. According to the rules of good manners, it is not customary to enter into a conversation with a stranger and introduce yourself. However, there are times when this needs to be done. Etiquette prescribes the following formulas:

- Let me get to know you.

- I would like to meet you (you).

- Let me get to know you.

- Let's get acquainted.

When visiting an institution, office, office, when you have a conversation with an official and you need to introduce yourself to him, the following formulas are used:

- Allow me to introduce myself.

– My last name is Kolesnikov.

- Anastasia Igorevna.

Official and informal meetings of acquaintances, and sometimes strangers, begin with a greeting. In Russian, the main greeting is hello. It goes back to the Old Slavonic verb zdravstvat, which means “to be healthy,” i.e. healthy. Along with this form, a common greeting indicating the time of the meeting is: Good morning!; Good afternoon!; Good evening!

In addition to commonly used greetings, there are greetings that emphasize the joy of meeting, respectful attitude, and desire for communication: (Very) glad to see you!; Welcome!; My regards.

2. End of communication. When the conversation ends, the interlocutors use formulas for parting and stopping communication. They express wishes (All the best to you! Goodbye!); hope for a new meeting (See you in the evening (tomorrow, Saturday). I hope we will not be apart for long. I hope to see you soon); doubt about the possibility of meeting again (Goodbye! It’s unlikely that we’ll be able to meet again. Don’t remember it badly).

3. After the greeting, a business conversation usually begins. Speech etiquette provides for several principles that are determined by the situation. Three situations are most typical: 1) solemn; 2) mournful; 3) working, business.

The first includes public holidays, anniversaries of the enterprise and employees; receiving awards; opening an office, store; presentation; conclusion of an agreement, contract, etc.

For any special occasion or significant event, invitations and congratulations follow. Depending on the situation (official, semi-official, informal), invitations and greeting cliches change.

Invitation: Let me (permit) invite you...;

Come to the celebration (anniversary, meeting...), we will be glad to see you,”

Congratulations: Please accept my (most) heartfelt (warm, ardent, sincere) congratulations...; On behalf of (on behalf of)… congratulations…; Heartily (warmly) congratulations...

A sad situation is associated with death, death, murder and other events that bring misfortune and grief.

In this case, condolences are expressed. It should not be dry, official. Formulas of condolences, as a rule, are stylistically elevated and emotionally charged: Allow me (allow me) to express (to you) my deep (sincere) condolences. I offer (you) my (accept mine, please accept my) deep (sincere) condolences. I share (understand) your sadness (your grief, misfortune).

The listed beginnings (invitation, congratulations, condolences, expressions of sympathy) do not always turn into business communication, sometimes the conversation ends with them.

In everyday business settings (business, work situations), speech etiquette formulas are also used. For example, when summing up the results of work, when determining the results of selling goods or participating in exhibitions, when organizing various events, meetings, the need arises to thank someone or, conversely, to reprimand or make a remark. At any job, in any organization, someone may have the need to give advice, make a proposal, make a request, express consent, allow, prohibit, or refuse someone.

Here are the speech cliches that are used in these situations.

Expression of gratitude: Allow me to express (great, huge) gratitude to Nikolai Petrovich Bystrov for the excellent (excellent) organized exhibition; The company (directorate, administration) expresses gratitude to all employees for…

Remark, warning: The company (directorate, board, editorial office) is forced to issue a (serious) warning (remark)…; To (great) regret (chagrin), I must (force) make a remark (condemn) ...

Often people, especially those endowed with power, consider it necessary to express their proposals and advice in a categorical form; All (you) are obliged (must)...; I strongly (persistently) advise (suggest) to do...

Advice and suggestions expressed in this form are similar to orders or instructions and do not always give rise to a desire to follow them, especially if the conversation takes place between colleagues of the same rank.

Making a request should be delicate, extremely polite, but without excessive ingratiation: Do me a favor, fulfill (my) request...; Don’t consider it a labor, please take it...

Consent and permission are formulated as follows:

- (Now, immediately) will be done (completed).

- I agree, do (do) as you think.

When refusing, the following expressions are used:

– (I) cannot (unable, unable) to help (allow, assist).

- Sorry, but we (I) cannot (can) fulfill your request.

– I am forced to prohibit (refuse, not allow).

An important component of speech etiquette is a compliment. Said tactfully and at the right time, it lifts the mood of the recipient and sets him up for a positive attitude towards his opponent. A compliment is said at the beginning of a conversation, during a meeting, acquaintance, or during a conversation, when parting. A compliment is always nice. Only an insincere compliment, a compliment for the sake of a compliment, an overly enthusiastic compliment are dangerous.

The compliment refers to appearance, indicates the recipient’s excellent professional abilities, his high morality, and gives an overall positive assessment:

– You look good (excellent, wonderful, excellent, magnificent, young).

– You are (so, very) charming (smart, quick-witted, resourceful, reasonable, practical).

– You are a good (excellent, wonderful, excellent specialist (economist, manager, entrepreneur, partner).

– It’s a pleasure (good, excellent) to do business (work, cooperate) with you.

Addresses in Russian speech etiquette

Address is one of the important and necessary components of speech etiquette. The address is used at any stage of communication, throughout its entire duration, and serves as its integral part. At the same time, the norm for using the address and its form have not been definitively established, cause controversy, and are a sore point of Russian speech etiquette.

This is eloquently stated in a letter published in Komsomolskaya Pravda signed by Andrei: “We, probably, in the only country in the world do not have people turning to each other. We don't know how to contact a person! Man, woman, girl, granny, comrade, citizen - ugh! Or maybe a female person, a male person! And it’s easier - hey!”

To understand the peculiarity of address in the Russian language, you need to know its history. The social stratification of society, the inequality that existed in Russia for several centuries, was reflected in the system of official appeals. The names of ranks were used as addresses (lieutenant general, marshal, cornet, cornet, as well as your excellency, your highness, most gracious sovereign, etc.)

Monarchical system in Russia until the 20th century. preserved the division of people into classes: nobles, clergy, commoners, merchants, townspeople, peasants. Hence the address master, madam in relation to people of privileged social groups; sir, madam - for the middle class or master, mistress for both and the absence of a single address to representatives of the lower class.

In the languages of other civilized countries, unlike Russian, there were addresses that were used both in relation to a person occupying a high position in society and to an ordinary citizen: Mr., Mrs., Miss (England, USA), Signor, Signora, Signorina (Italy ), pan, pani (Poland, Czech Republic, Slovakia).

After the October Revolution, all old ranks and titles were abolished by a special decree. Universal equality is proclaimed. The addresses Mr. - Madam, master - lady, sir - madam are gradually disappearing. Instead of all the appeals that existed in Russia, starting from 1917–1918, the appeals citizen and comrade are becoming widespread. The history of these words is remarkable and instructive.

The word citizen is recorded in the monuments of the 11th century. It came to the Russian language from the Old Church Slavonic language and served as a phonetic version of the word city dweller. Both meant “resident of the city (city).” In the 18th century this word takes on the meaning of “a full member of society, the state.” Then it acquires the meaning: “a person who is devoted to the Motherland, serves it and the people, cares about the public good, subordinates personal interests to public ones.”

Why is this public? significant word, as a citizen, died in the 20th century. common way people address each other?

In the 20–30s. a custom arose, and then became the norm when addressing those arrested, prisoners, those on trial to law enforcement officials and vice versa not to say comrade, only citizen: citizen under investigation, citizen judge, citizen prosecutor. As a result, the word citizen for many has become associated with detention, arrest, police, and the prosecutor's office. The negative association gradually became so “grown” to the word that it became an integral part of it, so ingrained in people’s minds that it became impossible to use the word citizen as a commonly used address.

The fate of the word comrade turned out somewhat differently. It is recorded in the monuments of the 15th century. This word came to Slavic languages from Turkic, in which the root tavar meant “property, livestock, goods.” Probably, comrade originally meant “companion in trade.” Then the meaning of this word expands: comrade is not only a “companion”, but also a “friend.” With the growth of the revolutionary movement in Russia in early XIX V. the word comrade, like the word citizen in its time, acquires a new socio-political meaning: “a like-minded person fighting for the interests of the people.” Since the late 19th and early 20th centuries, Marxist circles have been created in Russia, their members calling each other comrades. In the first years after the revolution, this word became the main address in Russia.

After the Patriotic War, the word comrade gradually begins to emerge from the everyday unofficial address of people to each other. On the street, in a store, in public transport, the calls man, woman, grandfather, father, granny, boyfriend, auntie, uncle are increasingly heard. Such appeals are not neutral. They may be perceived by the addressee as disrespect for him, unacceptable familiarity.

Since the late 80s. In an official setting, the addresses sir, madam, sir, and madam began to be revived.

Currently, the address Mr., Madam is perceived as the norm at Duma meetings, in television programs, at various symposia and conferences. Among civil servants, businessmen, and entrepreneurs, the norm is becoming Mr., Mrs. in combination with the surname, position, and title.

The address comrade continues to be used by the military, members of communist parties, as well as in many factory teams. Scientists, teachers, doctors, lawyers prefer the words of colleagues and friends. The address respected, respected is found in the speech of the older generation. The words woman, man, which have become widespread in the role of communication, violate the norm of speech etiquette and indicate insufficient culture of the speaker. In this case, it is preferable to start a conversation without addresses, using etiquette formulas: be kind..., be kind..., excuse me..., excuse me...

Thus, the problem of commonly used address remains open. It will be solved only when everyone learns to respect himself and treat others with respect, when he learns to defend his honor and dignity, when he becomes an individual, when it doesn’t matter what position he holds, what his status is. It is important that he is a citizen of the Russian Federation.

Conclusion

To know the expressive means of a language, to be able to use its stylistic and semantic riches in all their structural diversity - every native speaker should strive for this.
Speech etiquette conveys social information about the speaker and his addressee, whether they know each other or not, about relations of equality/inequality by age, official position, about their personal relationships (if they are familiar), about the setting (official or informal) communication takes place, etc. So, if someone says to another: “Good health!”, then there is no doubt that this is an elderly resident of the village or a native of it. If someone says: “Hello!”, it means that the atmosphere is informal, people are in equal, relaxed friendly relations. But imagine that "Hello!" the student will tell the teacher!

It is clear that any society at any moment of its existence is heterogeneous, multifaceted, and that for each layer and layer there is both its own set of etiquette means and neutral expressions common to all. And there is an awareness that in contacts with another environment it is necessary to choose either stylistically neutral or means of communication characteristic of this environment.

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Ministry of Education and Science of the Russian Federation

Faculty of Philology

Department of French Language Teaching

GRADUATE WORK

Formulas of speech etiquette in Russian and French fables

annotation

This final qualifying work examines the theoretical aspects of studying the functioning of speech etiquette in Russian and French fables.

The work consists of an introduction, two chapters and a conclusion.

The first chapter examines the concept and essence of speech etiquette, its functions, national and cultural features of speech etiquette adopted in Russia and France, and also characterizes the fable as a literary genre.

The second chapter reflects the results of an analysis of the peculiarities of the functioning of etiquette formulas of address on the material of fables by Russian authors (I.A. Krylov, S. Mikhalkov) and French authors (J. Lafontaine, Udard de Lamotte).

The work was printed on 64 pages, using 39 sources, and contains 4 tables.

Annotation

This graduate qualification work dwells upon theoretical principles of studying the functioning of verbal etiquette in the Russian and French fables.

The work contains introduction, two chapters and conclusion.

The first chapter studies the concept and essence of the speech etiquette, its functions, national and cultural peculiarities, adopted in Russia and France as well as the characteristics of the fable as a literary genre.

The second chapter reflects the results of the analysis of the functioning of the formulas of etiquette calls for submission of fables by Russian authors (I.A. Krylov, S. Mikhalkov), and French authors (J. Lafontaine, Blow de Lamotte).

The work is typed on 64 pages, contains 39 sources, 4 tables.

Introduction. 6

1 Theoretical aspects studying the functioning of speech etiquette. 9

1.1 Speech etiquette as a sign system in the structure of speech activity. 9

1.1.1 Speech etiquette: concept and essence. 9

1.1.2 Functions of speech etiquette. 18

1.1.3 Speech etiquette in the context of national culture.. 25

1.2 Fable as a subject of linguistic research. thirty

1.2.1 Characteristics of the fable genre. thirty

1.2.2 The influence of national specifics on the development of traditional fable plots 36

Conclusions on the first chapter. 41

2 Analysis functional features etiquette formulas of address in the fables of Russian and French writers. 43

2.1 Functional features of addresses in French. 43

2.2 Etiquette formulas of addresses in the fables of Russian and French writers 48

2.2.1 Etiquette formulas of addresses in the fables of J. Lafontaine. 48

2.2.2 Etiquette formulas of addresses in the fables of Udar de Lamotte. 49

2.2.3 Etiquette formulas of addresses in the fables of I.A. Krylova. 52

2.2.4 Etiquette formulas of addresses in S. Mikhalkov’s fables. 55

Conclusions on the second chapter. 58

Conclusion. 60

List of sources used. 62

Introduction

Relevance This work is due to the fact that the study of norms of speech etiquette in modern world turns into a practical goal focused on achieving success in a specific act of communication, since the analysis of linguistic means of etiquette formulas that ensure effective contact between communicants allows us to identify ways to strengthen or weaken the communicative impact on the interlocutor.

In recent decades, an important place in the study of linguistic phenomena has been occupied by the communicative-pragmatic approach, which allows, on the one hand, to take into account the socio-psychological relationships between the speaker and the addressee, and, on the other hand, to identify the meaning and functions of speech act utterances. The behavior of communicants within the framework of a speech act is largely determined by the rules of etiquette, and, in particular, speech etiquette.

Speech etiquette in our work is understood as a certain set of generally accepted norms and rules according to which communication is structured, and the corresponding tools for the implementation of these rules - a set of relatively stable ritualized units understandable to speakers of this language at this stage of its development, serving to ensure contact between communicants in accordance with the norms and rules prescribed by etiquette.

In this study, an analysis of the formulas of speech etiquette is undertaken on the material of Russian and French fables, since one of the features of the fable genre is the universality of its use. The figurative and poetic development of the plot of a fable story is realized through allegory, which contributes to the generation of a plurality of meanings in the individual perception of the recipient, which is refracted through the prism of the morality formulated by the fabulist. Due to their ambiguity, fables can be applied to any appropriate moment, and, despite the fact that this genre of literature has now practically disappeared, old fables are as relevant today as they were centuries ago.

Behind for a long time of their existence, the traditional fable plots considered in this work not only have not lost their relevance, but have absorbed the national-specific features of Russian and French linguistic cultures, since they were not only borrowed by representatives of these cultures, but also interpreted by them from the position of the national mentalities of the receiving parties . As a result, these interpretations, despite similar storyline, have different semantic content, which reflects differences in cultural experience.

The methodological basis of the work was the works of domestic and foreign scientists on language theory (N.D. Arutyunova, T.V. Bulygina, V.G. Gak), on linguoculturology (G.P. Greis, V.I. Karasik, I.M. . Kobozev, V.N. Telia), works devoted to the study of speech etiquette (A.A. Akishina, V.E. Goldin, V.G. Kostomarov, N.I. Formanovskaya).

Object research are fables by French and Russian authors.

Subject research is the formulas of speech etiquette of addresses in Russian and French fables.

Purpose of the study- identify the features of the functioning of speech etiquette formulas based on the material of French and Russian fables.

To achieve this goal, it is necessary to solve a number of the following: tasks:

1) consider the main functions of speech etiquette;

2) identify differences in the reflection of etiquette situations in Russian and French fables;

3) determine the features of the functioning of speech etiquette of addresses in Russian and French fables.

The methods of this study are:

analysis of scientific literature;
comparative method;
continuous sampling method;
method of structural-semantic analysis;
method of mathematical processing of results.

Material The fables of J. Lafontaine (14 fables), Antoine Udar de Lamotte (15 fables), I. A. Krylov (14 fables), S. Mikhalkov (16 fables) were used for the study. The total number of examples was 96 units. These fragments demonstrate a description of etiquette situations collected by continuous sampling, consisting of one to several sentences. Of course, the most interesting for us are those cases when excerpts from literary monuments present verbal means of speech etiquette, presented as the direct speech of the characters.

Practical significance The research lies in the possibility of applying the results obtained in practical classes in the French language, in the preparation of lecture courses and special courses on the history of foreign literature.

1 Theoretical aspects of studying the functioning of speech etiquette

1.1 Speech etiquette as a sign system in the structure of speech activity

1.1.1 Speech etiquette: concept and essence

It is impossible to name a linguistic culture in which etiquette requirements for speech activity would not be presented. The origins of speech etiquette lie in the most ancient period of the history of language. In an archaic society, speech etiquette (like etiquette in general) has a ritual background. The word is given a special meaning associated with magical and ritual ideas, the relationship between man and cosmic forces. Relics of this state are preserved in various units of speech etiquette; for example, many stable formulas represent ritual wishes that were perceived as effective (Hello, Thank you (from God Bless)).

The most ancient ideas about the effectiveness of the word are superimposed by later layers associated with various stages in the evolution of society and its structure, with religious beliefs, etc. Of particular note is the rather complex system of speech etiquette in hierarchical societies, where the rules of speech communication fit into the semiotics of the social hierarchy. An example is the court of an absolute monarch (medieval East, Europe at the turn of the Modern Age). In such societies, etiquette norms became the subject of training and codification and played a dual role: they allowed the speaker to express respect for the interlocutor and at the same time emphasize the sophistication of his own upbringing. The role in the formation of a new, Europeanized elite, which was played in the Peter the Great era and subsequent decades by manuals on etiquette, including speech, is well known: An honest mirror of youth, The butts of what complements are written are different.

According to O.A. Agarkova in modern, especially urban culture, the culture of industrial and post-industrial society, the place of speech etiquette is radically rethought. On the one hand, the traditional foundations of this phenomenon are being eroded: mythological and religious beliefs, ideas about an unshakable social hierarchy, etc. Speech etiquette is now considered in a purely pragmatic aspect, as a means of achieving a communicative goal: to attract the attention of the interlocutor, to demonstrate respect to him, to arouse sympathy, to create a comfortable climate for communication. The relics of hierarchical representations are also subject to these tasks; cf., for example, circulation history Mister and corresponding addresses in other languages: an element of speech etiquette, which once arose as a sign of the social status of the addressee, subsequently becomes a national form of polite address.

Speech etiquette has long attracted the attention of researchers, but its scientific development began only in the second half of the 20th century. (A.A. Akishina, V.E. Goldin, V.G. Kostomarov, N.I. Formanovskaya).

Even E. Benveniste gave a special place to units of speech etiquette and considered them a secondary formation on the basis of an already existing language. In his opinion, forms of politeness, like symbolic rituals, are not independent systems. Forms of politeness enter into a semiological relationship only through speech: a “protocol” that regulates forms of politeness.

Speech etiquette is a system of stable forms of communication adopted in accordance with the social roles of those communicating. Systems of etiquette sayings are changeable; they reflect the historical time and social status of application. They are situational and, as it were, “attached” to a particular communication situation: official or informal settings, etc. They reflect very subtle differences in the choice of one or another register of communication, traditions, and norms of mutual respect. The areas of use of etiquette forms are quite diverse: greeting (How do you do?, bonjour, hello), farewell (Good buy, ai revoir, goodbye), apology (Excuse me, excusez-moi, sorry), request (Please, s" il vous (te)plaît, please) etc.

Currently, there is definitely an expansion of the scope of pragmatic research: the phenomena of speech etiquette are studied not only in terms of the classification of etiquette formulas, but also in the activity aspect [Susov, 1988; Fedosyuk, 1997]. Indeed, since speech etiquette is a system of “stable communication formulas prescribed by society to establish verbal contact between interlocutors, maintain communication in the chosen tonality in accordance with their social roles and role positions relative to each other, mutual relations in official and informal settings”, this means that speech etiquette does not simply constitute a functional-semantic field of units of friendly, polite communication in situations of addressing and attracting attention, acquaintance, greeting, farewell, etc. , but is also associated with the semiotic and social concept of etiquette in general, and therefore plays a regulatory role in the choice of one or another register of communication, which manifests itself in specific speech acts. That is why human society has developed a special system of rituals and formulas that make it possible to establish contact and maintain a friendly tone of verbal communication. It is not without reason, as M.M. rightly points out, in our opinion. Bakhtin, speech can only be understood in the context of dialogical relations. Dialogical relationships are an almost universal phenomenon that permeates all human speech and all relationships and manifestations of human life... Where consciousness begins, dialogue begins.

The concept of speech etiquette is inextricably linked with the concept of etiquette in general. It should be taken into account, however, that speech plays the most important role in the etiquette expression of attitudes towards people, since one of the main signs of belonging to a certain group is the characteristics of speech. Indeed, it reflects the level of education of the speaker; it varies depending on the territory; she has professional and age characteristics; it is not quite the same in the mouths of men and women. And all these features have the meaning of social symbols.

If etiquette, as a set of rules established in society, regulates our behavior in accordance with social requirements, then speech etiquette can be defined as the regulating rules of speech behavior. This is a wide zone of units of language and speech, which verbally expresses etiquette of behavior, gives us those linguistic riches that have accumulated in every society to express a non-conflict attitude towards people.
Etiquette is a system of signs (symbols), the rules for their correct combination, the construction of oral messages and written texts, a form of regulation of communication, the essence of which lies in dialogue, and a special, playful form of human behavior in communication, when participants in the dialogue behave in accordance with their social status.

Speech etiquette, in particular, includes words and expressions used by people to say goodbye, requests, apologies accepted in different situations forms of address, intonation features that characterize polite speech, etc.

In fact, in every social group, in every society, in every nation, forms of behavior typical for members of a given community are historically developed, and sometimes consciously established. Being common for the people included in it, they become signs of belonging to a particular group. Peculiarities of behavior are a sign of belonging, firstly, to a certain social stratum, secondly, to a certain national culture, and thirdly, to a certain historical era. By measuring people's relationships, we are essentially comparing their social roles and national and cultural affiliations. Etiquette actions, therefore, have the function of a password: “he behaves like us, which means he is his own, he knows the password.”

In our study, we adhere to the definition of speech etiquette by N.I. Formanovskaya: “etiquette and speech etiquette are rules, norms of behavior accepted in a particular society, circle of people, including speech behavior (in accordance with the distribution of social roles in official and unofficial environment of communication), which, on the one hand, regulate, and on the other hand, reveal and show the relations of members of society along approximately the following lines: friend - stranger, superior - inferior, senior - junior, distant - close, familiar - unfamiliar and even pleasant - unpleasant" . Units of speech etiquette are formed by the simultaneous act of event nomination and predication and represent performative utterances-actions.

In addition to the main this definition includes several more important concepts on which speech etiquette is based, namely: society, social roles, communication conditions and relationships among members of society.

According to V.E. Goldin, human society is a collective that has its own internal organization. In other words, any group of people, large or small, is built on certain values and practices that are common to each of its members. This is where “norms of behavior” arise, which naturally extend to speech, making it an indicator of a given society. One of the most striking signs of belonging to a team is the peculiarities of speech.

As you know, a person can simultaneously belong to several groups (professional, age, territorial, etc.). For example, frequent use of army terms may indicate a military person, and the use of “sho” instead of “what” will most likely indicate a villager. It is just as easy to distinguish an elderly person from a representative of modern youth based precisely on the characteristics of speech. They also determine the education of the individual. Native speakers of a literary language are considered educated, while vernacular language, on the contrary, exposes illiteracy.

N.I. Formanovskaya names such characteristics of a person as: gender, age, place of residence, degree of education, profession, etc. - permanent features that determine his social roles. The same idea is expressed by V.E. Goldin. “Russian speech itself is different. It reflects the level of education of the speaker; it varies depending on the territory, as there are local dialects; she has professional and age characteristics; it is not quite the same in the mouths of men and women; and all these features could have and often now have the meaning of social symbols.”

By definition N.I. Formanovsky, a social role is a normative combination of position and function, while this or that role in people’s minds is associated with a pattern of behavior, with expectations of what a person in this role is obliged to do and what he has the right to. Here, behavior also means verbal behavior, and it directly depends on the role performed. A person’s role behavior, in turn, is subordinated to his position in a given team, as V.E. notes. Goldin, and must meet the expectations of this team.

Thus, in a group of people those connections are determined that were mentioned in the definition of speech etiquette: “friend - stranger, superior - inferior, senior - junior, distant - close, familiar - unfamiliar and even pleasant - unpleasant...”. It should be added that even in one team, the speech of one of its representatives will differ from the speech of another, due to the difference in their socio-psychological roles. These roles, according to N.I. Formanovskaya, are elected by the people themselves in accordance with their psychology.

In addition to the main ones, variable (situational) roles of speakers are also distinguished, such as: pedestrian, passenger, buyer, patient, etc. These cases imply a symmetrical communication situation, i.e., one where the interlocutors are in the same position, regardless of who they are in another team. In this and any other communication situation, there is always an appeal to speech etiquette and its formulas.

Speech etiquette in a broad sense is associated with the general problems of linguistic pragmatics, since speech etiquette characterizes almost any successful act of communication. Therefore, speech etiquette is associated with the so-called postulates of speech communication, which make the interaction of communication participants possible and successful. These are the postulates formulated by G.P. Grice, which are derived from the principle of cooperation underlying all communication.

The postulates of verbal communication include:

Postulates of quality (the message should not be false or unfounded);

Postulates of quantity (the message should be neither too short nor too long);

Relational postulates (the message must be relevant to the addressee);

Postulates of the method (the message must be clear, precise, not contain words and expressions that are incomprehensible to the addressee, etc.).

Violation of one or more of these postulates to one degree or another entails a communicative failure. Other important requirements - for example, the tenets of politeness (every message must be polite, tactful, etc.) - are not included by G.P. Grice is among the fundamental ones, since the task of the message is considered to be the effective transfer of information. It is significant that even with such a utilitarian formulation of the task, the requirements of speech etiquette are necessary conditions successful communication. These requirements are especially important for messages that have other functions: establishing interpersonal contacts, attracting listeners to your side, etc. In these cases, the tenets of politeness inevitably come to the fore. Others, such as relational postulates, are pushed to the periphery.

In the narrow sense of the word, speech etiquette can be characterized as a system of linguistic means in which etiquette relations are manifested. Elements of this system can be implemented at different language levels.

At the level of vocabulary and phraseology: special words and fixed expressions: Thank you, Please, I'm sorry, Sorry, Goodbye etc.), as well as specialized forms of address ( Mister, Comrade and so on).

At the grammatical level: using the plural for polite address (including pronouns You); using interrogative sentences instead of imperative sentences ( You will not say, what time is it now? Could you move a little? and so on.).

At the stylistic level: the requirement of competent, cultural speech; refusal to use words that directly name obscene and shocking objects and phenomena, using euphemisms instead of these words.

At the intonation level: the use of polite intonation (for example, the phrase Please be kind, close the door may sound with different intonation depending on whether it is intended to be a polite request or an unceremonious demand).

At the level of orthoepy, use Hello instead of Hello, Please instead of Please etc.

At the organizational and communication level: prohibition of interrupting the interlocutor, interfering in someone else’s conversation, etc.

Speech formulas are the basis of speech etiquette, and they are quite diverse. There are 3 main groups into which they are divided:

1) formulas for starting a conversation;

2) formulas used in the communication process;

3) formulas for ending a conversation.

The first group includes all forms of greeting, from which the one that best suits the speech situation (for example, official or informal) is selected. An older person or a boss is usually addressed with the following words: “Hello” or “Good afternoon,” and in the company of friends you can often hear “hello” or such forms of vernacular as “Great!”

The continuation of a conversation depends significantly on the speech situation. The most typical ones are considered to be solemn, working and mournful. Each of them has its own set of speech formulas and rules.

Another universal component of speech is address. Unlike other elements of speech etiquette, addresses in Russia do not have a specific form, but regardless of this they have great information value. By the way a person is addressed, one can determine the form of the relationship between the speaker and the addressee, their professional affiliation, marital status, etc.

N.I. Formanovskaya assigns another role to the etiquette formulas given above: “... all greetings, information about life, health, affairs, all thanks, apologies, congratulations and wishes have no other purpose than to serve as “strokes”.” “Strokes” are simple manifestations of respect for another person, which in turn endear him to the interlocutor and help to establish contact correctly.

A completely opposite effect can be obtained from violating etiquette norms, i.e. refusal to use “strokes” in speech: if a person does not greet people he knows or does not thank someone for the help they provide, he will be considered ill-mannered and ignorant. The same will be the reaction to insults or behavior that belittles the dignity of another person. According to N.I. Formanovskaya, assigning the interlocutor a role lower than the one to which he corresponds is impolite. This means that we can conclude that politeness is the exact opposite concept, confirmation of which we find in Goldin: “... a polite etiquette action can be called one that assigns the addressee a place (role) no lower than what is due to him in accordance with the ideas accepted in a given society " In other words, politeness is compliance with norms of behavior and norms of speech etiquette.

1.1.2 Functions of speech etiquette

Speech etiquette also reveals itself differently depending on the topic, place, time, motive and purpose of communication. So, for example, the rules of verbal communication may differ depending on whether the topic of communication is sad or joyful events for the participants in the communication; There are specific etiquette rules associated with the place of communication (feast, public place, production meeting), etc.

In the same way, depending on the topic of conversation, time, motive or purpose of communication, we use different conversational techniques. The topic of conversation can be joyful or sad events; the time of communication can be conducive to being brief or to an extensive conversation. Motives and goals are manifested in the need to show respect, express a friendly attitude or gratitude to the interlocutor, make an offer, ask for a request or advice.

It should be noted that such elements of the speech situation that express the internal reaction of the interlocutors to the situation, topic and each other, that is, motive and goal, explain the social meaning of the use of etiquette statements. After all, every social need finds its embodiment, including in language. That is why human society has developed a special system of rituals and formulas that serve precisely this need - to establish contact and maintain a friendly tone of communication, that is, speech etiquette. The functions of language, manifested in speech etiquette, interact with each other when performing a particular speech act. In some speech acts, some intentions of the speakers come to the fore and some functions are activated, in other speech acts - others.

Thus, speech etiquette performs a number of communicative functions. This is speech etiquette:

Helps establish contact between interlocutors;

Attracts the attention of the listener (reader), distinguishes him from other potential interlocutors;

Allows you to show respect;

Helps determine the status of ongoing communication (friendly, business, official, etc.);

Creates a favorable emotional environment for communication and has a positive impact on the listener (reader).

In linguistic literature, it is customary to distinguish several types of its functions of speech etiquette. One of them - contact making ( or, in other words, - sociative, phatic). Due to this function of speech etiquette, a person attracts the attention of his interlocutor, that is, this function ensures the beginning of speech contact between “I - you”. The term “phatic communication” was first introduced by the English ethnographer B. Malinovsky [cit. according to 32]. Closely related to the contact-making function appellative - a person attracts attention to himself by directly addressing the interlocutor. Very often in linguistic literature this function is called calling. The calling or appellative function is closely related to another function of speech etiquette - conative. Thanks to this latter, orientation towards the addressee is carried out in connection with his role positions in speech. Etiquette statements also perform voluntary function, that is, the function of expressing will in relation to the interlocutor. Usually this function manifests itself in situations of request, invitation, offer, advice. Finally, speech etiquette directly relates to emotive function of language. This is not surprising, since all speech etiquette as a whole is a means of expressing an emotionally significant relationship.

The functions of language, manifested in speech etiquette, interact with each other when performing a particular speech act. In some speech acts, some intentions of the speakers come to the fore and some functions are activated, in other speech acts - others.

N.I. Based on the communicative function of language, Formanovskaya identifies specialized functions of speech etiquette, which are also inherent in etiquette speech genres: phatic, conative, regulatory, imperative, appellative. The emotive function should also be added to this list, since the expression of an emotionally significant attitude plays a very important role in the sphere of etiquette communication. Then the functions of speech etiquette may schematically look like this:

Scheme 2.

Each of the identified functions is associated with one or another participant or element of etiquette communication.

Consideration of the functions of speech etiquette allows us to understand what place etiquette speech genres occupy in communication, what they serve and how they are included in the general communicative context.

Isolating the functions of speech etiquette seems relevant for this work, since in the process of etiquette communication, communicants consciously or unconsciously make a choice of a certain function (or set of functions), which, on the one hand, determines the type of speech act, and on the other hand, is a reflection of the communication situation and allows us to isolate “the characteristic of the speaker’s communicative intentions intended for recognition by the addressee, which M.M. Bakhtin called the speech intention of the speaker and which in the theory of speech acts is called the illocutionary force of the utterance.”

A slightly different approach to the study of etiquette statements from the standpoint of the functions they perform is characteristic of M.K. Golovanivskaya, who described the various components of a communication situation. She identifies such communicative goals as assertive, emotive, directive, phatic, obtaining information, rhetorical, and commissive. From this point of view, etiquette statements have emotive and phatic functions.

L.A. Kozlovskaya sees two aspects in the speech communicative act: the actual communicative (transmission and reception of information) and metacommunicative, or regulatory (regulation of the communication process). In accordance with this, three positions of analysis of speech means of expressing the phatic function are identified:

1) establishing verbal contact in the process of communication;

2) maintaining verbal contact during communication;

3) opening of speech contact.

The characteristics of etiquette units are presented by researchers in different ways. According to N.I. Formanovskaya, etiquette statements as linguistic signs are realized in speech as communicative, syntactically indivisible units, with explicitly or implicitly expressed categories of modality, time and person; however, the main feature of the embodiment of etiquette units is the stable attachment to them of the predicative category of the modality of the present tense of the 1st person, immutability and non-paradigmaticity.

From the point of view of P.A. Lekanta, etiquette statements are phraseologized sentences, specific constructions of colloquial speech, which have predicative properties, but are not very productive, since they are not represented by models according to which freely organized constructions could be created in any quantity. “Phraseological sentences are not so much grammatical structures as ready-made units that are reproduced in speech.”

T.V. Tarasenko emphasizes that etiquette formulas are characterized by the following grammatical features, such as personality, modality and syntactic tense. The category of personality was first drawn attention to by E. Benveniste, who, in contrast to the idea of language as a purely social phenomenon and the embodiment of collective consciousness, put forward the theory of language as the possibility of realizing the personal principle in a person: “It is in language and thanks to language that a person is constituted as a subject, for only language gives reality, which is the property of being, to the concept “This” - “my self”. “The subjectivity in question here is the ability of the speaker to present himself as a “subject”... I can use I only when addressing someone who, in my address, will appear as You" .

The communicative personal meaning in an etiquette expression is the person from the point of view of his role in the speech act: the active role of the speaker - the author of the statement - 1st person, the role of the addressee of communication - 2nd person. It is in the communicative functions of linguistic units (personal pronouns and personal verbal forms) that the category of personality, the expression of the actual speaker, the subject of speech, is presented. Each etiquette statement is reflected through the personality category of the “I” of the speaker and the “You” of the addressee.

The real modality of etiquette utterances (formulas), obviously, is inherent in their structure, since they function in the corresponding situation of a speech act with coordinates: the moment of speech “now” and the point of communication “here”, that is, they coincide with the moment of speech in which they are realized; therefore, the syntactic tense of etiquette formulas is constant - present actual.

The specificity of speech etiquette is that it characterizes both everyday language practice and language norm. Thus, the idea of correct, cultural, standardized speech also includes certain ideas of the norm in the field of speech etiquette. Indeed, elements of speech etiquette are present in the everyday practice of any native speaker (including those with poor command of the norm), who easily recognizes these formulas in the flow of speech and expects their interlocutor to use them in certain situations. Elements of speech etiquette are absorbed so deeply that they are perceived by the “naive” linguistic consciousness as part of the everyday, natural and logical behavior of people. Ignorance of the requirements of speech etiquette and, as a consequence, failure to comply with them (for example, addressing an adult to a stranger on You) is perceived as a desire to offend or as bad manners.

At the same time, the very use or non-use of units of speech etiquette can also be the subject of normalization, for example: apology formulas are appropriate if the speaker bothers his interlocutor, but one should not apologize too often, since this puts the interlocutor in an awkward position, etc. In addition, a violation of the norms and rules of the literary language, especially if it looks like negligence, can itself be considered a violation of speech etiquette.

So, the requirements of speech etiquette form a kind of hierarchy. To some extent, they are an integral part of the active and passive language practice of every native speaker; on the other hand, these requirements are associated with a certain level of speech culture, more or less high. For example, every native speaker knows from an early age that it is necessary to say hello when meeting. Next, the child is explained that he must greet in accordance with certain rules (the youngest greets the elder first, using quite specific formulas for this - not Hello or Great, A Hello, or better: Hello, Ivan Ivanovich). Finally, in the future, a native speaker will learn about other subtleties of speech etiquette and learn to use them in their daily practice.

The boundary between everyday speech practice and the norm in speech etiquette is inevitably fluid. The practical application of speech etiquette is always somewhat different from normative models, and not only because of the participants’ insufficient knowledge of its rules. Deviation from the norm or overly meticulous adherence to it may be due to the speaker’s desire to demonstrate his attitude towards the interlocutor or to emphasize his vision of the situation.

In the example below, the polite form is used to emphasize the boss's dissatisfaction with his subordinate:

- Hello, Lyubov Grigorievna! - he said in a disgustingly gallant manner. - You are delayed? <…>

What scared her the most was, that they contact her on « You», by first name and patronymic. This made everything that happened extremely ambiguous, because if Lyubochka was late, that was one thing, and if the rationalization engineer Lyubov Grigorievna Sukhoruchko is completely different.(V.O. Pelevin, “News from Nepal”).

It should be noted that speech etiquette is not a rigid system of rules, it is quite flexible, and this plasticity creates a fairly extensive field for expressing various nuances in communication.

Thus, units of speech etiquette, due to their sociostylistic markings and widespread use in speech practice, significantly expand the expressive and stylistic resources of the language. This can be used both in everyday speech and in fiction. By using certain units of speech etiquette, you can achieve various goals, you can express your emotions and provoke an emotional reaction in your communication partner. In fiction, the use of marked units of speech etiquette often serves to create a character’s speech characteristics.

1.1.3 Speech etiquette in the context of national culture

In the speech etiquette of almost all nations, common features can be identified; Thus, almost all nations have stable formulas for greeting and farewell, forms of respectful address to elders, etc. However, these features are implemented in each culture in its own way. As a rule, the most extensive system of requirements exists in traditional cultures. At the same time, with a certain degree of convention, we can say that the understanding of speech etiquette by its speakers goes through several stages. A closed traditional culture is characterized by the absolutization of etiquette requirements for behavior in general and for speech behavior in particular. A person with a different speech etiquette is perceived here as a poorly educated or immoral person, or as an insulter. In societies that are more open to external contacts, there is usually a more developed understanding of the differences in speech etiquette among different peoples, and the skills of imitating someone else’s speech behavior can even be a source of pride for a member of the society.

The rules of behavior accepted in society, speech and non-verbal stereotypes of communication reflect the uniqueness of customs, lifestyle, and living conditions of the people. That is why etiquette is the most important component of national culture.

As noted by N.M. Firsov, the formulas of speech etiquette, which literally permeate our speech, are elements of culture. They are used in a wide variety of standard speech situations communication, in which the originality of the national culture and other components of the corresponding civilization is directly reflected (Firsova N.M., 1991, 21).

According to D.O. Dobrovolsky, it is advisable to highlight two fundamentally different understandings of national specifics. In the first case, the national-cultural specificity of a certain phenomenon of a given language is determined in relation to another language. It is important to stipulate that not all interlingual differences are culturally significant, but only those that are not random and have culturally determined causes and (or) culturally significant consequences. In the second case, we are talking about the ideas of native speakers, about the national marking of certain units of their language without comparison with other languages.

National peculiarities lie in the fact that French linguistic behavior is characterized by high etiquette, while for most Russians strict etiquette communication almost always causes a certain constraint in the choice of linguistic means and, as a consequence, some psychological constraint in communication. At the same time, it should be noted that stable etiquette expressions, as a rule, are perceived by the French not as carriers of specific semantic information, but rather as a formal and obligatory accompaniment of a certain communicative situation. For example, the famous French ça va? (when meeting acquaintances) no longer carries a direct semantic load (How are you?), but performs the function of a simple greeting and does not require a detailed report on the state of affairs of the interlocutor.

To identify national characteristics speech etiquette (SE), we used the classification of T.V. Larina:

1) social situations reflected by RE formulas do not always (or not completely) coincide in languages. So, in France there is a procedure for drinking alcoholic beverages during meals - apéritif, digestif (pousse-café - a glass of cognac or liqueur after coffee, at the end of lunch), and also between two dishes to activate digestion, it is customary to drink a little alcohol, among Russians, as you know, table etiquette habits are somewhat different: each serving of alcohol is necessarily preceded by a toast, which is unusual for the French;

2) the number of speech units serving a particular communicative situation does not match. In correspondence, the final formulas of official letters in the French tradition, in contrast to the Russian one, are replete with a variety of forms that take into account social hierarchy to a greater extent;

3) some RE units functioning in one language do not have equivalents in another. In the Russian language, for example, there is no address. Such requests are often not translated into Russian or have the equivalent word “please”;

4) RE units, which are equivalent, are not always symmetrical in terms of use. Thus, the French greeting formulas Bonsoir, Bonne nuit, unlike their Russian equivalents, are also used when saying goodbye;

5) etiquette formulas, which are semantic equivalents, can differ significantly in both lexical and grammatical design;

6) having the same lexical and grammatical means and being in an identical communication situation, representatives of the cultures under consideration often construct RE formulas differently.

French speech etiquette has long and very authoritative traditions - any deviation from speech etiquette is perceived as a manifestation of bad manners or as deliberate rudeness. So, for example, when the French greet each other: they shake hands if they just know each other, or hug with kisses on both cheeks (this is called faire la bise) if they are close friends or relatives. Although the French would not be French if they had not introduced some element of frivolity here - a single kiss on the cheek is considered a sign of coquetry and interest in one’s counterpart.

Features of speech etiquette often reflect the presence or absence of certain habits and traditions of the people. For example, the French are much less likely than Russians to congratulate friends and relatives on official holidays, but much more often on personal or family holidays. In France there is no tradition of congratulations on graduation. educational institution or first salary. The French will be greatly surprised by the fact of their personal congratulations on any anniversary of the Great French Revolution.

In Russian, a wish is expressed through a sentence beginning with an infinitive verb. In French, the semantic verb is used in Subjonctif Présent, sometimes with an impersonal turn in the main sentence (“I wish you could pass the exam!” - “Il faut que tu passes ton examen!”).

You should also pay attention to the use of diminutives with an affectionate or derogatory suffix in Russian and their absence in French.

Many Russian phrases begin with the conjunction “a,” which adds a conversational tone (“And I’m looking for you”). This phenomenon is not typical for the French language.

The French language often uses the phrase “n’est-ce pas” with the meaning of a statement, which is quite rare in Russian. An integral part of French syntax is the emphasis on pronouns (“I will see you again” - Je vous reverrai, moi). In Russian, in turn, the word “please” is often used to express a request or permission.

The discrepancies in treatment are significant. For example, in Russian the address “Comrade!” accepted for any person. Official Russian address, taking into account social status, profession or occupation, includes the noun comrade, followed by a word denoting the profession ("Comrade driver!"). The French limit themselves to the usual “Monsieur!” Madame!”, but at the same time for polite address they say “Monsieur le professeur!”. Appeals such as “Young man! Young woman!" are common for a Russian speaker; in French it is customary to say “Monsieur! Mademoiselle! When addressing children they use “Petit(e)!” Address to elderly people who are not relatives: “Grandma! Grandfather!" - “Madame! Monsieur! Russian children turn to unfamiliar adults with the words “Uncle! Uncle! Aunt! Auntie!”, and in French - “Monsieur! Madame!

When expressing wishes in Russian and French they use the verb to desire (souhaiter), but in Russian the verb requires an object in the genitive case, and in French - in the accusative case (infinitive).

Before such events as passing an exam, loved ones wish in Russian - “No fluff, no feather!” The response is “To hell with it!” In French, the first remark sounds quite familiar - “Merde!”, and in response - “Mange!”

When expressing gratitude, the insignificance of a service provided in Russian is emphasized by the nouns trifle, nonsense, trifles; in French, the word importance is usually used, supplemented by a negation (“Well, what a trifle! - C’est sans importance!”).

When making a request in Russian, they use the verb in the imperative mood “Give me!”; for a polite request, they add “please.” In French, the phrase "Donne-moi!" contains an element of demand, and to express a more polite form, the verb vouloir is used with the semantic verb in the infinitive or personal form, followed by s’il vous plaît.

Having identified the specifics of etiquette communication for each language, we can draw conclusions that the Russian etiquette tradition is distinguished by a less developed system of variable forms of constructing statements and gives preference to direct means of expressing thoughts. French speech etiquette includes a large selection of communication methods and focuses on the use of indirect language formulations. Consideration of these phenomena does not indicate the exceptional wealth and politeness of the French language and the poverty and rudeness of the Russian language. They only express different trends in the communicative behavior of two nationalities, which must be taken into account in the communication process.

1.2 Fable as a subject of linguistic research

1.2.1 Characteristics of the fable genre

A special role in the storage, construction and transmission of cultural ideas, assessments and norms of behavior that have developed within the framework of the national linguistic picture of the world belongs to literary texts, among which fables with a moral and didactic orientation occupy one of the first places. The use of information presented in various fable interpretations when analyzing the national component of the linguistic picture of the world makes a significant contribution to the study of the national characteristics of linguistic and cultural communities, as well as the cultural stereotypes, norms and assessments associated with them. This factor determines the significance of the linguocultural study of the fable genre based on the formulas of speech etiquette of fables, considered as text sources of information about linguistic means of explication of culturally relevant information.

A fable is one of the oldest types of epic texts and is defined as a short allegorical narrative containing a moral lesson.

In different eras and in different social environment The features that were necessary for the fable genre turned out to be insufficient for its existence in an unchanged form, therefore, in its dynamics, this genre underwent significant changes. Among the universal and stable distinctive features of the genre, which reflect the properties of both classical ancient and modern literary fable texts, this work proposes to highlight the following:

Moral and didactic orientation;

Allegory;

Efficiency;

Allegorical;

Brevity;

Conciseness of presentation to convey a wealth of information;

Lapidary text of the fable, suggesting the active participation of the recipient.

In scientific literature, Greece is rightfully considered the birthplace of the fable. Most fable plots are attributed to the semi-legendary Greek Aesop, therefore the traditional name for the entire fable genre is “Aesopian language”. The canonical text of Aesop's fables never existed, since during the supposed period of the fabulist's life this genre belonged entirely to oral literature, therefore, over time, many variants of the same traditional plots appeared. In parallel, the fable genre developed in Ancient India, as evidenced by the collection “Panchatantra”, in which fables were woven into the fabric of the main story as an argument. In the history of the development of the ancient fable, four main stages are distinguished: prehistory, oral fable, transitional period and literary fable.

The fable tradition of Aesop is continued by Phaedrus (in Rome) and Babrius (in Greece), who set out Aesop’s prosaic fables in poetic form. Almost the entire history of fables as an independent literary genre in antiquity comes down to their names. Later, thanks to various collections, the fable genre spread throughout Europe. Prose and poetic Latin adaptations and imitations of Aesopian fables early give rise to imitative literature in vernacular languages.

Despite the fact that the fable penetrated into French literature very early (6th century AD), the emergence of the French fable proper dates back to the early Middle Ages. In France, this genre is based on oral folk art - proverbs, sayings, fairy tales, as well as on similar genres of urban literature - fabliau, farce, satirical epic. The genre of poetic fable reaches its apogee in the work of Jean de La Fontaine, who enriches the language of the fable with a satirical focus, colloquial vocabulary and picturesque details. His fables are distinguished by the use of vivid images, aphorisms, catchphrases and proverbs from the treasury of folklore and from the works of great humanists. Combining ancient stories and a new manner of telling them in his fables, the fabulist introduced a new genre form that became canonical for the 17th-19th centuries. The work of Jean de La Fontaine largely determined the further development of European and Russian fables, being also a kind of intermediary between the ancient and national fables.

In Russia, elements of the fable appeared in early time(approximately in the 13th century) as part of translated literary monuments. The fable, in its own artistic form, although distorted by translation, was recognized by Russian writing only at the beginning of the 17th century. Original creativity in this area arose only in the 18th century, and the honor of establishing the fable genre in Russian culture belongs to A.P. Sumarokov, who approved a new type of Russian fable, creating a lively satirical story. Sumarokov's fables marked the beginning of the flourishing of the fable genre in the second half of the 18th century. This time marks the appearance of a whole galaxy of fabulists who most often turned to La Fontaine’s fable heritage.

According to European tradition, in fables it was customary to use

well-known plots dating back to antiquity, to ancient Greek fables, but this did not prevent I.A. from becoming an original fabulist. Krylov, whose work is considered the most fruitful in the Russian fable tradition. His fables are organically connected with the artistic world of Russian proverbs, fairy tales, and sayings; they themselves contributed popular expressions to the treasury of the national language, many of which also became proverbs. In his works, Krylov created pictures of Russian life and revealed the character of Russian people, realistically depicting the negative features of his contemporary social system.

Despite the fact that most fabulists used traditional plots, the characters in their fables go back not so much to ancient prototypes as to folklore heroes of their own culture. Often the zoological nomenclature of fables is represented by the same characters as the national fairy tale tradition.

Speaking about human characters, it should be noted that according to the study, their nomenclature and frequency of use reflect differences in national systems of government and economic structure. In French fables you can find such characters as roi or (king), seigneur (senior, master), gentilhomme (nobleman), marchand (merchant), etc. Russian fables feature a tsar, a rich man, a nobleman, a nobleman, a merchant, etc. The characters in the fable are very conventional figures that serve to illustrate one or another quality. The same character in different fables may have different qualities, which are actualized depending on the context, in particular, depending on the antagonist character.

It should also be noted that, being interpretations of traditional fable plots, the fables of J. de La Fontaine, I.A. Krylov and some other fabulists themselves later became precedent texts in French, Russian and English-speaking cultures. Not all so-called precedent phenomena of folklore or literature are given the honor of entering everyday language. The use of fables in various spheres of modern social life, as evidenced by a significant percentage of citations, is an indicator of their demand in the cultures under consideration. It follows from this that these fables meet the modern requirements of society, thereby reflecting some of its properties. D.B. Gudkov, noting the connection of precedent texts with the axiological component of ethnolinguistic culture, believes that based on the study of these texts, one can draw conclusions about actions, deeds, character traits, etc., which are encouraged or condemned in a given community.

In this regard, fable texts can serve as illustrative material for a comparative study of the national-cultural specifics of linguistic consciousness and speech behavior of representatives of Russian and French cultures.

One of the factors influencing the emergence of ethnocultural characteristics of fable interpretations is national culture. The uniqueness of national culture is determined by the autonomy of various spheres of public life (religion, politics, professional sectors, art). These external factors, according to many researchers [Kasyanova, 2003; Karasik, 2002; Serkin, 2004], become the cause of ambiguity in the axiological systems of individual cultures.

The specificity of national and cultural values leads to the emergence of a certain ethnic picture of the world, which is understood as the prism through which a person looks at the world in which he must act; As the main paradigm that determines the possibility and conditions of a person’s action in the world, around which the entire structure of existence is built in his consciousness, the ethnic picture of the world determines a unique way of perceiving and understanding the surrounding reality, which is defined by the concept of “national mentality.” Different national mentalities can perceive the same subject situations differently, acting as a set of principles for making judgments and assessments. Each person brings into communication the baggage of his mentality, expressed in the form of thought patterns, concepts and value dominants.

Anthropomorphized characters of fables, embodying certain human vices and virtues, entering into communication with their antagonists, are also capable of exhibiting the specifics of a certain national mentality, since they are endowed with certain features of representatives of the culture within which a new interpretation of a well-known plot takes place.

An objectified form of mentality is national character, which represents a hierarchy of certain qualities and is manifested through behavioral patterns that are stereotypical for a given people, which are projected onto the main characters.

According to many scientists, among the basic features of Russian national character Usually the following are highlighted: emotionality, irrationality, a tendency towards moralizing, passivity and fatalism [Zaliznyak, Levontina, Shmelev, 2005], collectivism and conciliarity; patience [Kasyanova, 2003], religiosity along with godlessness [Vorobiev, 1997], a tendency to extremes [Rakhilina, 2000].

Speaking about the core qualities of the French national character, it should be noted that its stereotypical characteristics, according to the views of some researchers, include: rationalism, the consequence of which is a tendency to logical constructions and systematization [Foulier, 1899]; sensitivity, individualism, egocentrism [Vorobiev, 1997], etc.

1.2.2 The influence of national specifics on the development of traditional fable plots

Analysis of the fable “The Crow and the Fox” revealed that the plot in the considered interpretations has not changed fundamentally, but there have been changes in

fabulists' approaches to the relationships between her characters, which differ depending on their ethnocultural affiliation. In variants I.A. Krylov and A.P. Sumarokov reflects such life values, which largely determine the orientation of Russian people when building relationships, such as family and personal connections. Thus, the fox in the interpretations of these fabulists shortens the communicative distance by calling the crow sister: “Sing, little light, don’t be ashamed! What if, sister..." [Krylov, 1983. P. 8]. The same appeal is found in Sumarokov: “Great,” says the fox, “Dear little crow, named sister...”.

In French interpretations, the characters use a different strategy to achieve their goal. For example, La Fontaine, in his interpretation, immediately clarifies the social status of his characters: giving them the nicknames “Maître Corbeau” and “Maître Renard,” meaning persons of humble origin. But, addressing the raven, the fox calls him “Monsieur du Corbeau”. Raven is immensely flattered by the use of the particle “du” in her name and other signs of noble origin attributed to her by the fox.

It is necessary to note that in the fables of some authors representing Russian culture, the crow (raven) is presented as not controlling not only the events taking place, but also its feelings.

Let us turn to the next line from Krylov’s fable: “The breath stole from the goiter from joy...”. In this case, the impersonal form of the verb and dative the name in a sentence that talks about feelings expresses a lack of control. The fox’s words have such a strong effect on the crow that it completely surrenders to the power of emotions, completely losing common sense: “The Prophet’s praises made his head turn…” (Krylov).

As the analysis of the fable “The Wolf and the Lamb” showed, the plot in various cultural interpretations has not changed, but there have been shifts in emphasis towards certain culturally significant values that violence uses to create the effect of justice. The French and Russian interpretations of the fable reflect the importance of family and personal ties, which are far from the least important in the lives of bearers of the French and Russian national mentality. At the same time, Russian fable variants explicate the fact that the lexical composition of the Russian language shows a high degree of differentiation of the concepts of kinship: “I have no brothers.” - “So this is a godfather or a matchmaker And, in a word, someone from your own family...” (I.A. Krylov).

In Russian, the expression “neither godfather nor matchmaker” means stranger; someone with whom there is nothing in common. Although the word “kum” (le parrain) exists in French, it, unlike the Russian equivalent, is not part of any phraseological units and is much less developed semantically.

A characteristic feature of some Russian translations of the fable “The Wolf and the Crane” is the theme of pity, which is perceived as a specific Russian trait and which, apparently, is not among the culturally significant values of the West. In them one can also find an idea that is one of the cross-cutting motifs of the Russian linguistic picture of the world, namely the idea of the incomprehensibility and uncontrollability of the surrounding world. In addition, in the interpretation of A.P. Sumarokov reflects the concept of “longing”, which is one of the key concepts in the Russian linguistic picture of the world. Russian interpretations are contrasted with the French versions of this fable due to the presence in them of different priorities in the relationship between the main characters. While in the Russian versions, in which the wolf, turning to the crane, asks him for help: I saw the crane and tearfully began to ask... (Sumarokov).

In French interpretations, the relationship between the main characters is based on a transaction: Il s’en alla donc prier une grue de le lui retirer, lui promettant une récompense considérable. La grue le fit, demanda ensuite son salaire. (So he went to ask the Crane to get it (the bone), promising him a significant reward. The Crane did this, then demanded his salary.) Il rencontra un héron, et lui demanda moyennant salaire d "enlever l'os. (He met a heron, and asked her to take out the bone using her salary.)

This confirms the great importance of help and mutual assistance in Russian, and commercial relations in the opposing culture.

The most significant specificity of the national mentality is manifested in the interpretations of the fable “The Oak and the Reed”, which during its existence was divided into three equal plots that clearly explicate the differences in moral attitudes of representatives of compared cultures.

Since the fable genre primarily has a moralizing orientation, each of these cultures accepted and further developed precisely the plot that suited its needs. Russian culture chose for itself a plot that emphasized the opposition of pride and humility, which is clearly demonstrated in all the interpretations considered, while French culture leaned in favor of the opposition of flexibility, readiness for change and stubbornness, inflexibility, and uncompromisingness. As the analysis showed, the essence of these differences lies primarily in different moral attitudes. All Russian interpretations of the fable reflect traditional Christian ethics, while the French ones are more likely based on secular ethics. Also, in some Russian interpretations of this fable, the theme of fate, uncontrollability and predetermination of events from above is clearly visible - ideas that, according to many researchers, are so characteristic of Russian culture.

Analysis of the fable “Frogs Asking for the Tsar” allowed us to come to the conclusion that an integral component of the Russian mentality is the craving for strong power, since the Russian people, whether due to their historical traditions or something else, are almost completely incomprehensible to the idea of self-government. The same applies to French interpretations of the fable, in which the desire of the main characters to have a monarch is also determined by the national specific mentality. At the same time, deep differences in the morality of fable interpretations, which are based on different cultural worldviews, were revealed. Russian and French interpretations condemn the rejection of the first peace-loving Tsar: “Was a Tsar given to you? - so he was too quiet: You rebelled in your puddle, Another was given to you - so this one is very dashing: Live with him, so that it doesn’t get worse for you! (I.A. Krylov)

Or: “Vous avez dû premièrement Garder votre gouvernement...” (You had to first of all Guard your government...);

In addition, a characteristic feature of most Russian translations is the use of a significant number of words reflecting the specifically Russian concept of “will,” which refers to the key ideas, or cross-cutting motifs, of the Russian linguistic picture of the world. There are opinions about the deep connection of this concept with the characteristic Russian fear of “crampedness.” In addition, the cultural representation contained in this concept corresponds very well to another well-known stereotype regarding the “Russian nature,” namely the so-called broad Russian nature. But due to the fact that the concept of will has both positive and negative connotations, in Russian culture there is a dual attitude towards it, which is also considered a characteristic national psychological feature of the Russian people.

While in Russia freedom is not one of the current positive values, occupying one of the last places in the hierarchy of consciousness.

Thus, different cultural versions of traditional fable plots that describe certain situations have a specific moral orientation and reflect different national and cultural values and dominant behavior.

Conclusions on the first chapter

Analysis of scientific literature allowed us to draw the following conclusions:

Speech etiquette is a system of stable forms of communication adopted in accordance with the social roles of those communicating. It reflects traditions, norms of communication and regulates the rules of speech behavior. Speech etiquette is also characterized as a system of linguistic means in which etiquette relations are manifested, the elements of which are implemented at different language levels: at the level of vocabulary and phraseology, at the grammatical level, at the stylistic level, at the intonation level, as well as at the organizational and communicative level.
Speech etiquette has the following functions: voluntarily, emotive.
Speech etiquette has national and cultural specifics. Thus, the Russian etiquette tradition is distinguished by a less developed system of variable forms of constructing statements and gives preference to direct means of expressing thoughts. French speech etiquette includes a large selection of communication methods and focuses on the use of indirect language formulations.
The fable is a translator of cultural ideas, norms of behavior that have developed within the framework of national culture and acts as illustrative material for a comparative study of the national and cultural specifics of linguistic consciousness and speech behavior of representatives of different cultures. Thus, different cultural versions of traditional fables that describe certain situations have a specific moral orientation and reflect different national cultural values and dominant behavior.

2 Analysis of the functional features of etiquette formulas of address in the fables of Russian and French writers

2.1 Functional features of addresses in French

When entering into communication, the speaker necessarily makes a pre-speech orientation concerning both the communication situation itself and the interlocutor, the addressee. The speaker’s awareness of his social role, his role expectations in relation to his partner, taking into account the personal characteristics of the addressee, and the speaker’s emotional attitude towards the interlocutor are necessarily reflected in the speech.

One of important markers social situation, status, role, relationships of communication participants is an appeal.

The question of the syntactic status of references is still open. Some linguists believe that the address is not part of the sentence (Peshkovsky A.M., authors of the Larousse grammar of the twentieth century), others propose to consider it a member of the third order sentence, connected with the sentence by a special correlative connection (Rudnev A.G.). Torsuev G.N. distinguishes it as an independent communicative type of sentence, and the French grammarians Wagner and Pinchon in their French grammar emphasize the connection of address with the topic of the sentence.

This diversity of points of view can be explained by the fact that the address in the statement is information-rich and can perform various functions.

First of all, addresses indicate the interlocutor, highlight him as the addressee of the speaker’s statement. However, addresses almost never perform only one deictic function; they necessarily convey information about the communication situation, the social statuses and roles of the interlocutors. Signaling the social aspects of communication - this is the second function of appeals.

The choice of address is influenced by the degree of familiarity with the communication partner, the corresponding statuses of the interlocutors, their hierarchical position relative to each other (superior-subordinate, superior-subordinate). French researcher D. Perret proposes to distinguish between two concepts - “social distance” (distance sociale) and “social proximity” (familiarité sociale). In her concept, distance/proximity are socio-psychological determinants that largely determine the choice of socially acceptable forms of communication. We are talking about social distance when the interlocutors do not know each other, or when one of them occupies a higher social position (by age, position). When communicating between acquaintances or interlocutors of equal social status, social proximity of communication partners takes place.

It should be noted that quite often when addressing a stranger, the address is either not used, or the neutral address monsieur, madame is used.

The choice of addresses is regulated depending on the awareness of the relations of equality/inequality between communication partners. In the case of equality of partners, a symmetrical use of addresses is observed, in the case of inequality - asymmetrical. The asymmetry of linguistic means is a reflection of the asymmetry in rights and responsibilities.

The superior in relation to the inferior enjoys the greatest freedom of choice of means of circulation. The latter, when communicating with a person standing above him on the career ladder, has a minimal degree of freedom. He can appeal to a superior Monsieur, Monsieur + Nom, Monsieur + fonction. Any other form, including zero, is regarded as rude and offensive.

In accordance with the main function that appeals perform in speech, they can be divided into two groups - actual appeals (F.A. Litvin’s term) and appeals of characteristics. Proper addresses serve primarily to unambiguously indicate the addressee of the message and attract his attention; these include proper names and words like boulanger, curé, etc., which can be considered equivalent to proper names if in a specific communication situation there is only one of the possible addressees speech falls under this category. Proper addresses gravitate towards the subject and can be considered as the topic of the statement.

Characteristic references differ in that, in addition to the nominative, they also have a predicative-characterizing meaning. The uniqueness of words with predicative characteristics lies in the presence in their semantic structure of a special “attributive”, “feature” seme (Litvin 50), which is absent in terms of the content of the actual addresses. A lexical unit with an attributive seme turns out to be endowed with internal predicativity: the attribute contained in the lexeme-characteristic is internally produced by any object that detects this attribute. Thus, the appeal-characteristic can be expanded into a defining sentence, where the appeal plays the role of the nominal part of the predicate.

Characteristic appeals, not being names of the addressee, cannot perform the function of attracting the attention of the interlocutor, which is usually indicated as the main function of appeals. An address-characteristic fixes the optional characteristics of an object, individualizes, distinguishes this object from among others of the same kind, it does not uniquely identify the addressee of the speech, but presupposes knowledge, independent of the characteristic, about what

In addition to the above two groups of requests, one more can be distinguished. These are emotional, evaluative appeals. Their function is to convey the emotional state of the speaker and to evaluate the addressee of the speech. This type addresses are found in informal communication. In contrast to appeals-characteristics, the subject-logical component of the meaning of this group of appeals is pushed aside not by the predicative-characterizing one, but by the emotional, evaluative one. An emotional appeal does not give any characteristics to the named person.

In emotional appeals, as well as in appeals-characteristics, the deictic function is often lost; they only signal the personal attitude of the speaker towards the listener (positive or negative). This fourth reversal function is clearly visible in the following example:

Emotional appeals can be not only positively, but also negatively colored, and the number of such appeals in any language is quite large.

The following constructions of emotional-evaluative addresses are specific to the French language: Bande de + Nom when addressing a group of addressees and espèce de + Nom when addressing a single addressee.

Thus, being multifunctional, address plays an important role in speech. Its primary function is to attract the attention of the interlocutor with whom the speaker wishes to come into contact. In addition, the message can convey additional information. It signals the social status of the interlocutor, the relative status of communication partners, and indicates the formal or informal nature of communication. The address can also express the speaker’s attitude towards his partner, his assessment of the addressee of the speech. In addition, with the help of an address, you can characterize your interlocutor and attribute certain properties to him.

There are three groups of appeals, specializing in performing primarily one or another function, the analysis of which will be undertaken in the following paragraphs based on the material of fables by Russian and French authors:

actual appeal;
appeal-characteristics;
emotional-evaluative appeals.

2.2 Etiquette formulas of addresses in fables of Russian and French writers

2.2.1 Etiquette formulas of addresses in the fables of J. Lafontaine

The genre of poetic fables reached its apogee in France thanks to the work of Jean de La Fontaine, who, combining ancient plots and a new manner of telling them in his fables, introduced a new fable form that became canonical for the 17th-19th centuries.

In order to identify the functional features of addresses in the fables of J. Lafontaine, we undertook an analysis of etiquette replicas of addresses extracted from 14 fables of this author, while we classified these etiquette formulas into three groups: actual addresses (1), address-characteristics (2) , emotional and evaluative appeals (3). Summarized data are presented in Table 1.

Table 1 -

	Etiquette formulas for addresses
Animaux (les) malades de la peste	Messers amis (2) Vous etes trop bon Roi (3)
Berger (l’) et la Mer	Ô Mesdames les Eaux (1)
Chêne (le) et le Roseau
Cigale (la) et la Fourmi
Coche (le) et la Mouche	Messieurs les Chevaux (1)
Corbeau (le) et le Renard	Et bonjour, Monsieur du Corbeau (1) Vous etes le Phénix des hôtes de ces bois (3) Mon bon Monsieur (2)

Continuation of Table 1

Deux (les) Pigeons
Goutte (la) et l'Araignée	Ma sour l'Aragne (2)
Grenouille (la) qui se veut faire aussi grosse que le Bœuf
Loup (le) et la Cigogne	Ma bonne commère (2)
Loup (le) et l'Agneau	Sire...que Votre Majesté (3)
Ours (l’) et l’Amateur des jardins
Vieillard (le) et les trois Jeunes Hommes
Savetier (le) et le Financier	Sire Grégoire (1)

The analyzed corpus of speech etiquette formulas extracted from French fables showed that these fables use 17 lines. Of these, there are 9 actual appeals, 5 characteristic appeals, and 3 emotional-evaluative appeals.

An analysis of etiquette replicas of addresses extracted from J. Lafontaine’s fables showed the author’s preferred use of actual addresses, which indicates that French etiquette is characterized by an official style.

2.2.2 Etiquette formulas of addresses in the fables of Oudar de Lamotte

In the 17th and 18th centuries, J. Lafontaine had many imitators, but some fabulists still tried to create original works. Thus, Antoine Houdar de la Motte (1672 - 1731), a French poet and playwright, member of the French Academy, published his fables in verse in 1719, accompanying them with an important article in the history of the genre. Oudar de Lamotte is known as an unfettered thinker and subtle stylist.

In order to identify the functional features of addresses in the fables of Udar de Lamotte, we undertook an analysis of etiquette replicas of addresses extracted from 15 fables by this author, while we classified these etiquette formulas into three groups: actual addresses (1), address-characteristics (2) , emotional and evaluative appeals (3). Summarized data are presented in Table 2.

table 2 - Etiquette formulas of addresses in the fables of Oudar de Lamotte

	Etiquette formulas for addresses
Le pelican et l'araignée	Oüi, messieurs, c’est pour vous que le tout est dicté.(1) Eh! Pauvre fou, repliqua l'araignée. (3) Tais-toi, dit-il, tais-toi marâtre détestable. (3)
	Et toi, dit-il, monsieur l’insociable (2)
Le renard et le chat	Ami, que vous en semble? (2)
Le medecin astrologue	Que sens-tu mon enfant? (3)
	Alte-là, lecteur, et qui vive? (1)
La ronce et le jardinier	Parlons de bonne foi, Gros Jean, suis-je à ma place? (1)
Le roi des animaux	À monseigneur l'ancien évesque de Fréjus. (2) Tu sçais te faire aimer, et voilà mon garand. (2) Messieurs, dit-il, j'ai trouvé votre affaire (1)

Continuation of table 2

The analyzed corpus of speech etiquette formulas extracted from French fables showed that these fables use 23 cues. Of these, there are 13 actual appeals, 6 characteristic appeals, and 4 emotional-evaluative appeals.

An analysis of etiquette replicas of addresses extracted from the fables of Udar de Lamotte showed that, as in the fables of J. La Fontaine, proper addresses are used in greater numbers, which confirms the conclusion that French etiquette is characterized by an official style of addresses.

2.2.3 Etiquette formulas of addresses in the fables of I.A. Krylova

Under the great influence of the French tradition, the fable genre was subsequently developed in the works of many Russian authors, among whom the most fruitful was the work of Ivan Andreevich Krylov. Fables by I.A. Krylov’s works are written in a bright and accurate folk language and captivate with their imagery and surprise. Despite the fact that Krylov translated Aesop and La Fontaine, most of his works are completely original. The images of Krylov's fables turned out to be so popular that many of them have long since become household names. Some of his fables were written for one reason or another, related to a specific political or social event, but have long gone beyond the scope of works “on the topic of the day.”

The meaning of changes in the social and literary views of I.A. Krylov’s idea was that, having rejected abstract ideas about good and evil, poverty and wealth, the writer turned to the real relationships of people in society and made judgments about them based on specific moral assessments. Thus, he largely overcame the ideas of the enlighteners about the role of pure reason in history and took a new look at reality.

The technique of individualizing a character’s speech is a very important feature of Krylov’s work, which significantly distinguishes him from his predecessors. The fabulist puts into the mouths of animals individual elements of colloquial speech of different classes of that time, for example, in the fable “The Dragonfly and the Ant” the ant says: “Gossip, this is strange to me,” “So come and dance.”

In order to identify the functional features of addresses in the fables of I. A. Krylov, we undertook an analysis of etiquette replicas of addresses extracted from 14 fables of this author, while we classified these etiquette formulas into three groups: actual addresses (1), addresses-characteristics (2), emotional and evaluative appeals (3). Summarized data are presented in Table 3.

Table 3 - Etiquette formulas of addresses in the fables of J. Lafontaine

	Etiquette formulas for addresses
Pestilence of Beasts	About others (2) My friends (2) O our king, good king! (3) Our father (3)
Shepherd and Sea	My friend! (2)
Oak and Cane
Dragonfly and Ant:	Dear godfather! (3) Gossip (3) Darling (3)
Fly and Road
A Crow and a fox	My dear, how beautiful! (3) Sing, little light, don’t be ashamed! (2) What if, sister, (2)
Two Pigeons	My dear (3) Don't cry, my darling (2)
Gout and Spider	Kids (2) Brother (2)
Frog and Ox	Wah (2) Gossip (3)

Continuation of table 3

The analyzed corpus of speech etiquette formulas extracted from Russian fables showed that these fables use 28 cues. Of these, there are 3 actual appeals, 15 characteristic appeals, and 10 emotional-evaluative appeals.

Analysis of etiquette cues of addresses extracted from the fables of I.A. Krylova showed the author’s preferential use of characterization appeals and emotional-evaluative appeals, which indicates that Russian speech etiquette is distinguished by a wide variety of remarks belonging to the conversational style.

2.2.4 Etiquette formulas of addresses in S. Mikhalkov’s fables

S. Mikhalkov's fables are allegorical and straightforward, without losing their liveliness and sharpness. Such fables as “The Wary Birds” - about all kinds of reinsurers, “The Lion and the Label” - about the irresistible influence of a tiny rumor-label on large figures invested with strong power, “The Hare in Hop” - are perceived very freshly and without any losses. not so much about the harmful effects of alcohol, but about exaggerated boasting due to the pettiness of nature and about unbridled sycophancy due to weakness of character, “Bobby the Ball” is about parasitism to the point of loss of self-esteem, “An Undelivered Award” is about petty envy and great administrative arbitrariness.

S. Mikhalkov is not only an expert and successor of the ancient genre of fables, but also a rather bold innovator. One of the innovations introduced by S. Mikhalkov into this long-established genre is his departure from the purely traditional disguise of fable characters as all kinds of animals. Mikhalkov often takes it upon himself to address the topic directly, without allegories. Moreover, he sometimes even makes inanimate objects characters in his fables, thus bringing the fable closer to our heavily mechanized modernity.

In order to identify the functional features of addresses in the fables of S. Mikhalkov, we undertook an analysis of etiquette replicas of addresses extracted from 16 fables by this author, while we classified these etiquette formulas into three groups: actual addresses (1), address-characteristics (2 ), emotional and evaluative appeals (3). Summarized data are presented in Table 4.

Table 4 - Etiquette formulas of addresses in the fables of S. Mikhalkov

	Etiquette formulas for addresses
Nightingale and crow
Farsighted Magpie	Tell me, my light. (3)
Victims without guilt
Two friends	You live beautifully, dear sister! (3) Oh, if only you knew, darling. (3)
Elephant painter	My friend! (2)
Fox and beaver	Hello beaver (1) Eh, friend! (2) Otherwise, buddy, you'll be lost! (2) Beaver, open the door for me! (1)
Hare in hops	Will you find a home? - asked the cordial hedgehog. - look how good you are! (3) So you were the one making the noise, idiot? (3) Yes I... yes you... yes we... let me explain! (3) Have mercy on me! I was visiting now. (3)
Polkan and the mongrel	Polkasha…(3) My darlings! (2)
Fish affairs	Of course, you roach know better (1)
sea turkey	What a sailor! Oh! Oh! (3)
Goat, bear and deaf donkey	What are you talking about, Misha? (1)

Continuation of table 4

The analyzed corpus of speech etiquette formulas extracted from Russian fables showed that these fables use 28 cues. Of these, there are 6 actual appeals, 13 characterization appeals, and 9 emotional-evaluative appeals.

An analysis of the etiquette cues of addresses extracted from the fables of S. Mikhalkov showed that in the fables of the modern Russian author, as well as in the fables of I.A. Krylov uses appeals-characteristics and emotional-evaluative appeals, which indicates a continuing trend of emotional coloring of Russian speech etiquette.

Conclusions on the second chapter

Analysis of the functional features of etiquette formulas of addresses allowed us to conclude that the choice of addresses is regulated depending on the awareness of the relations of equality/inequality between communication partners. In the case of equality of partners, a symmetrical use of addresses is observed, in the case of inequality - asymmetrical. The asymmetry of linguistic means is a reflection of the asymmetry in rights and responsibilities.

In accordance with the main function of appeals in speech, they can be divided into two groups - actual appeals, appeals of characteristics and emotional-evaluative appeals.

The analysis of etiquette formulas of address was undertaken in the practical part of the study on the material of fables by Russian authors (I.A. Krylov, S. Mikhalkov) and French authors (J. Lafontaine, Udar de Lamotte).

Conclusion

Speech etiquette is a system of stable forms of communication adopted in accordance with the social roles of those communicating. It reflects traditions, norms of communication and regulates the rules of speech behavior. Speech etiquette has the following functions: contact-establishing, appellative, conative, voluntarily, emotive. Speech formulas are the basis of speech etiquette and are divided into formulas for starting a conversation, formulas used in the process of communication, formulas for ending a conversation.

One of the important markers of the social situation, status, role, and relationships of communication participants is address. The choice of addresses is regulated depending on the awareness of the relations of equality/inequality between communication partners. In accordance with the main function of appeals in speech, they distinguish proper appeals, appeals of characteristics, emotional-evaluative appeals. Proper addresses serve primarily to clearly indicate the addressee of the message and attract his attention. Characteristic references differ in that, in addition to the nominative, they also have a predicative-characterizing meaning. The function of emotional-evaluative addresses is to convey the emotional state of the speaker and to evaluate the addressee of the speech.

The choice of fables as research material is due to the fact that the fable is a translator of the norms of behavior that have developed within the framework of the national linguistic picture of the world and acts as illustrative material for a comparative study of the national and cultural specifics of linguistic consciousness and speech behavior of representatives of Russian and French cultures.

The analyzed corpus of speech etiquette formulas extracted from French fables showed that these fables use 40 cues. Of these, there are 22 actual appeals, 11 characteristic appeals, and 7 emotional-evaluative appeals.

An analysis of etiquette replicas of addresses extracted from French fables showed the authors’ preferred use of actual addresses, which indicates that French etiquette is characterized by an official style.

The analyzed corpus of speech etiquette formulas extracted from Russian fables showed that these fables use 56 cues. Of these, there are 9 actual appeals, 28 characteristic appeals, and 19 emotional-evaluative appeals.

Analysis of etiquette cues of addresses extracted from fables showed that in the fables of Russian authors, appeals-characteristics and emotional-evaluative appeals are used to a greater extent, which indicates the emotional coloring of Russian speech etiquette. At the same time, this trend continues in modern fables.

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Ministry of Education and Science of the Russian Federation

State Educational Institution of Higher Professional Education "Sochi State University of Tourism and Resort Business"

Branch of the State Educational Institution of Higher Professional Education "Sochi State University of Tourism and Resort Business" in Nizhny Novgorod, Nizhny Novgorod Region

Faculty of Management (Bachelor's Degree in Management)

Department of Social Sciences

Discipline Russian language and speech culture

Essay

on the topic of: " Etiquette and speech"

Nizhny Novgorod
2011

Introduction……………………………………………………………………………………….2
1. Etiquette. The history of speech etiquette………………………4

2. Basis, concept and characteristics of speech etiquette, factors determining its formation………………………………………………………..7

3. Speech etiquette as an important element of national culture…………10
4. Properties and specifics of speech etiquette………………………………….12
5. Functions of speech etiquette……………………………………………………………..14
Conclusion…………………………………………………………………….18
List of used literature…………………………………………………………….. 19

Introduction
The culture of behavior, the culture of communication and the life of society, everything that is associated with the concept of “culture” is extremely relevant today. The spiritual revival of society cannot occur without an active struggle for culture in its entire broad understanding. The culture of communication is an integral part of the culture of human behavior in society.
The purpose of this work is to consider the role of speech etiquette. To achieve your work goal, first of all, you need to:

give a general description of the very concept of “speech etiquette”,

determine its content and functions.

The study of speech etiquette is of great interest for linguistic research, as it is one of the indicators of interpersonal relationships in language. Speech etiquette is one of the important elements of culture, and an integral part common system etiquette behavior of a person in society.
The study of speech etiquette occupies a special position at the intersection of linguistics, theory and history of culture, ethnography, regional studies, psychology and other humanities disciplines.
1. The history of speech etiquette
The emergence of etiquette as such, and speech etiquette in particular, is firmly associated with the development of the state as the main regulatory and management system of society. “The state, which by its nature implies a hierarchical structure of power and institutions of power, various forms of social stratification, various forms of subordination, needs norms and rules of behavior that would in practice serve as a means of differentiation and recognition of various social groups, layers, institutions. The system of ranks, ranks, titles, ranks and other attributes of the hierarchical system of power necessarily requires tools that will accompany the communication of representatives of different layers and groups that differ according to the above definitions. Over time, the activities of government and public structures become so formalized and normalized, the differences between different social strata and groups appear so clearly that communication in the state and society is overloaded with a huge number of unsystematized norms and rules. All this leads to confusion and confusion. From this moment on, a huge number of norms and rules begin to be classified and systematized. This point in the development of the state and society can be considered the birth of a system of norms and rules that regulate and normalize human behavior in society, i.e. "etiquette". 1
So, first, we need to find out what etiquette is. As examples show, these are a wide variety of verbal and non-verbal signs that notify others that a person belongs to one or another, wider or narrower, environment or group. Signs of etiquette constitute a certain system of rules that are mandatory for execution in a given society. A person who does not follow etiquette rules falls out of this environment. And since the order of behavior in society is brought up from childhood in each of its members by family and school, the entire environment, etiquette becomes part of the moral rules studied by science ethics.

The Dictionary of Ethics defines the concept as follows: " Etiquette(French "etiquette"- label, label) - a set of rules of behavior relating to the external manifestation of attitude towards people (dealing with others, forms of address and greetings, behavior in public places, manners and clothing). "The word "etiquette" itself came to us from France, from the royal court of Louis XIV. And “labels” were small paper tablets given to those who wanted to appear before the king. On them was written how a person should address the king, what movements he should make, what words to say. Labels at the court of the French king were one of the first documents that institutionalized speech etiquette as a system of norms and rules of interpersonal communication." 2 As you can see, here the general rules of behavior and the rules of speech behavior are combined, but I will talk about speech rules, namely, about speech etiquette. And if etiquette, as a set of rules established in society, regulates our behavior in accordance with social requirements, then speech etiquette can be defined as the regulating rules of speech behavior.
“This is a wide zone of units of language and speech, which verbally expresses the etiquette of behavior, puts into our hands those linguistic riches that have accumulated in every society to express a non-conflict, “normal” attitude towards people, and this means a friendly attitude. On the other hand, etiquette regulates the complex choice of the most suitable, most appropriate means for a given person, for his specific addressee, in a given specific case, in a given situation and setting of communication. A person uses speech etiquette expressions every day and many times: he addresses other people, greets them, says goodbye, thanks, apologizes, congratulates them on a holiday, wishes them success, etc. and so on". 3
We all sympathize and condole, approve and give compliments, we advise something, invite someone, ask for something, taking into account both the official or informal situation of communication, and our own roles relative to the roles of the interlocutor, and the specific situation of communication, and national habits and customs. And all this is habitual, automatic, because “that’s how it’s supposed to be.”
“Etiquette and speech are closely related. Manner of speech, style, permission or prohibition to say one thing and not say another, the choice of linguistic means as a mark of one’s belonging to the environment - all this is noticeable in our everyday speech manifestations.” 4
Due to the thousand-fold repetition in typical situations, speech etiquette has become embodied in stereotypes, set expressions, and communication formulas, which we do not build anew every time we need to use them, but use ready-made ones that have been deposited in our linguistic consciousness.

2. Basis, concept and characteristics of speech etiquette, factors determining its formation
Speech etiquette is a broad area of communication stereotypes.
In the process of education, a person, becoming a person and more fully mastering the language, learns the ethical norms of relationships with others, including speech relationships, in other words, masters the culture of communication. But for this you need to navigate the communication situation, correspond to your own social characteristics and satisfy the expectations of other people, strive for the “model” that has developed in the minds of native speakers, act according to the rules of the communicative roles of the speaker or listener, construct the text in accordance with stylistic norms, master oral and written forms of communication.
"Under speech etiquette we understand the regulating rules of speech behavior, a system of nationally specific stereotypical stable formulas of communication accepted and prescribed by society to establish contact between interlocutors, maintain and interrupt contact in the chosen tonality. The scope of speech etiquette is understood as behavioral etiquette (in its verbalized form), in other words, the obligatory verbal (as well as non-verbal, for example, gestural) presentation of behavioral etiquette in situations where team members interact with each other.” 5
The scope of use of units of speech etiquette as a specification of the scope of its application can be imagined as a set of situations ( extralinguistics), served by communicative units that make up the sum of thematic and synonymous groups (intralinguistics).
Speech etiquette includes words and expressions used by people to say goodbye, requests, apologies, forms of address accepted in various situations, intonation features that characterize polite speech, etc.
Speech etiquette in the narrow sense of the word can be characterized as a system of linguistic means in which etiquette relations are manifested. Elements of this system can be implemented at different language levels:

At the level of vocabulary and phraseology:

special words and fixed expressions (“Thank you”, “Please”, “I beg your pardon”, “Sorry”);

specialized forms of address (“Mr.,” “Comrade,” etc.).

At the grammatical level:

use of the plural for polite address (including the pronoun “you”);

using interrogative sentences instead of imperative ones (“Can you tell me what time it is?”, “Could you move a little?”, etc.).

On a stylistic level:

requirement of competent, cultural speech;

refusal to use words that directly name obscene and shocking objects and phenomena, using instead of these words euphemisms.

At the intonation level:

- use of polite intonation (for example, the phrase “Please close the door” can sound with different intonation depending on whether it is intended to be a polite request or an unceremonious demand).

At the level of orthoepy:

- using “Hello” instead of “Hello”, “Please” instead of “Please”, etc.

At the organizational and communication level:

- prohibition on interrupting the interlocutor, interfering in someone else’s conversation, etc.

Now let's find out what factors determine formation of speech etiquette and its use.
Speech etiquette is built taking into account the characteristics and specifics of partners entering into business relationships, conducting a business conversation: the social status of the subject and recipient of communication, their place in the service hierarchy, their profession, nationality, religion, age, gender, character.
Speech etiquette is determined by the situation in which communication occurs. This could be a presentation, conference, symposium, meeting, consultation, anniversary or other holiday.
The basis of speech etiquette is speech formulas, the nature of which depends on the characteristics of communication. Any act of communication has a beginning, a main part and a final part.
Due to this speech etiquette formulas are divided into 3 main groups:

speech formulas for starting communication,

speech formulas used in the communication process,

speech formulas for ending communication.

3. Speech etiquette as an important element of national culture.
Speech etiquette has national specifics. Each nation has created its own system of rules of speech behavior. In the language, speech behavior, and stable formulas of communication, rich folk experience, the uniqueness of customs, lifestyles, and living conditions of each people are deposited. And this is infinitely valuable and important. This can be seen both in your own wealth and by looking at your neighbors: “Europeans, when greeting, extend their hand, but a Chinese, Japanese or Indian is forced to shake a stranger’s limb. If a visitor stuck his bare foot into Parisians or Muscovites, it would hardly cause delight. A resident of Vienna says “kiss the hand” without thinking about the meaning of his words, and a resident of Warsaw, when introduced to a lady, mechanically kisses her hand. The Englishman, outraged by the tricks of his competitor, writes to him: “Dear sir, you are a fraudster,” without “dear sir” he cannot begin a letter. Christians, entering a church, church or church, take off their hats, and a Jew, entering a synagogue, covers his head. In Catholic countries, women should not enter the temple with their heads uncovered. In Europe the color of mourning is black, in China it is white. When a Chinese man sees for the first time a European or an American walking arm in arm with a woman, sometimes even kissing her, it seems to him extremely shameless. In Japan you cannot enter a house without taking off your shoes; in restaurants, men in European suits and socks sit on the floor. In the Beijing hotel, the furniture was European, but the entrance to the room was traditionally Chinese - the screen did not allow direct entry; this is associated with the idea that the devil is walking straight; but according to our ideas, the devil is cunning, and it costs him nothing to get around any partition. If a guest comes to a European and admires a picture on the wall, a vase or other trinket, then the owner is pleased. If a European begins to admire a thing in a Chinese house, the owner gives him this item - politeness demands this. My mother taught me that when visiting, you should not leave anything on your plate. In China, no one touches the cup of dry rice that is served at the end of lunch - you need to show that you are full. The world is diverse, and there is no need to rack your brains over this or that custom: if there are foreign monasteries, then, consequently, there are foreign rules.” 6
The national specificity of speech etiquette in each country is extremely bright, because the unique features of the language here, as we see, are superimposed by the features of rituals, habits, everything accepted and not accepted in behavior, permitted and prohibited in social etiquette. There are many examples of this. Every Russian who finds himself in any country immediately notices such features. Here are the impressions about China: “When showing, even telling about themselves, the Chinese manage to talk to you more about you than about themselves, as if retreating into the shadows, hiding very delicately. But don't let this behavior fool you. At the same time, the Chinese pays very close attention to how delicate you are, still being able to insist on your interest in him. Or impressions of England: “I have already said that an English boy of about thirteen often came to see my son. The wife treated them to tea with buns or cake. Every time after tea, the guy came into the kitchen and said to my wife: “Thank you very much, Mrs. Orestov, for the tea and the very tasty buns.” I haven’t eaten such wonderful cakes for a long time, thank you.” It doesn’t matter that the cakes were bought at a nearby pastry shop, where the boy’s parents also buy them. He just knows for sure that you can’t leave someone else’s house without thanking and praising the treat.” 7
There is so much good in speech etiquette and so much in national culture. "Good afternoon!" and “Good evening!”; "Welcome!" and “Please love and favor!” - and always good wishes, goodwill, in which the original deep folk meaning. Speech etiquette can warm our lives and warm our souls.

Properties and specifics of speech etiquette

The effective power of speech etiquette lies in its special social and linguistic properties:
First property - requirements of society, the inevitability of fulfilling etiquette norms. In other words, if you want to be a member of your environment, community, including a national one, do what is expected of you (in accordance, of course, with social roles, position in an official or unofficial setting, etc.).
Second property - this is speech etiquette - social “strokes”, it is comfortable, desirable, pleasant for us, everyone wants to “receive” it, which means we need to “give” it.
Third property - pronouncing the formula of speech etiquette is a speech action, here “the word is the deed,” and by saying “Thank you!”, I thereby perform a task of gratitude, which, as we know, is quite important.
Fourth property - the linguistic structure of speech etiquette stereotypes contains the “I” of the speaker and the “you” of the addressee, in some cases openly (“I greet you!”), in others veiled (“Hello!”). But be that as it may, “I” and “you” always interact here, coming together “here” and “now”.
The specificity of speech etiquette is that it characterizes both everyday language practice and the language norm. Elements of speech etiquette are present in the everyday practice of any native speaker (including those with poor command of the norm), who easily recognizes these formulas in the flow of speech and expects their interlocutor to use them in certain situations. Elements of speech etiquette are absorbed so deeply that they are perceived by the “naive” linguistic consciousness as part of the everyday, natural and logical behavior of people. Ignorance of the requirements of speech etiquette and, as a consequence, failure to comply with them (for example, addressing an adult stranger as “You”) is perceived as a desire to offend or as bad manners.
On the other hand, speech etiquette can be considered from the point of view of linguistic norms. Thus, the idea of correct, cultural, standardized speech also includes certain ideas of the norm in the field of speech etiquette. For example, every native speaker knows the formulas for apologizing for awkwardness; however, the norm welcomes some, for example: “Excuse me,” “I beg your pardon,” and rejects or discourages others, for example: “I apologize.”
The very use or non-use of units of speech etiquette can also be the subject of normalization, for example: apology formulas are appropriate if the speaker is causing concern to his interlocutor, but one should not apologize too often, since this puts the interlocutor in an awkward position, etc. In addition, violation norms and rules of the literary language, especially if it looks like negligence, can in itself be considered a violation of speech etiquette.
Hence the conclusion that the requirements of speech etiquette form a kind of hierarchy. To some extent, they are an integral part of the active and passive language practice of every native speaker; on the other hand, these requirements are associated with a certain level of speech culture, more or less high. Finally, in the future, a native speaker will learn about other subtleties of speech etiquette and learn to use them in their daily practice.

5. Functions of speech etiquette
The complexity of language, the multiplicity of its objects, which becomes many times more complex in use (in speech), lead to multiple linguistic definitions of the concept “function”.
Let us highlight the most important of all the values: purpose, role performed by a language unit in speech. By function as a whole we mean purpose, purpose of something to fulfill some role. From now on, we will talk about the functions of speech etiquette and its units, bearing in mind their specific place in the hierarchy of functions of language in general.
“If we accept the initial idea of delimiting language as an immanent (inherent) property from the functions of language in various conditions and spheres of its specific application. The fundamental immanent property of language must be considered its purpose to be: a) a means of understanding the reflection of the world, naming its objects and their connections, and b) a means of communication, transmission/reception of various types of information. These two functions, located in dialectical unity, are fundamental.” 8
At some stage in the historical development of society, native speakers have a need and goal to create a system of units for including contact with the interlocutor and maintaining communication in the desired tone - speech etiquette. Speech etiquette as a functional microsystem of linguistic units is based on the fundamental functions of language: the function of communication (communicative) and function knowledge, reflections of the world, expressions of thoughts. The first is clearly manifested in speech etiquette, while the second, closely related to it, is minimal, since the cognitive content of speech etiquette units is small. Even the stereotypical traditional question of awareness: "How are you? What's up? What's new?", does not, as a rule, involve receiving detailed information from the addressee. And yet, the function of expressing thoughts finds a place in speech etiquette, otherwise it can be assumed that we would not distinguish greetings from farewells, wishes from gratitude, and would not be able to make a choice of the appropriate unit in a given communication situation. Based on the communicative function of language, there are specialized functions of speech etiquette.
Speech etiquette serves the function contact-setting. This is the most important specialized function. Under the term contact function It is proposed to understand the purpose of linguistic means to establish and maintain social, mass and individual contact, which to a certain extent determines the behavior of the addressee. Concept contact function Let us apply equally to all thematic groups of units of speech etiquette - both to the initial (relative to communication) situation of address, greeting, and to the final situation of farewell.
The second specialized function of speech etiquette is the function orientation towards the addressee (conative). The implementation of units of speech etiquette is associated with the manifestation of the socially accepted treatment of team members with each other, the specifics of communication in “you” and “you”. Therefore, the function of orientation towards the addressee is related to the subfunction of politeness. The Russian language in its grammatical system, in particular in the verbal system, does not contain the category of politeness (unlike, for example, Korean and Japanese languages), however, we do have a means of expressing such a general purpose of the language. Units in situations of farewell and greeting, gratitude and apology, congratulations and wishes serve precisely to demonstrate politeness in communication. Changes in the social parameters of native speakers and the communication environment, leading to the choice of the “wrong” formula, destroy the desired tone of communication and even the contact itself.
Closely related to the contact-making and addressee-orientation function regulating also applies to all manifestations of speech etiquette, since the choice of one or another formula when establishing contact regulates the nature of the relationship between the addresser and the addressee. For example, choosing a treatment: Linen! Elena! Elena Vladimirovna! Dear Elena Vladimirovna, determines the tone of the subsequent address. It is speech etiquette that is designed to regulate relationships in linguistic forms such as senior - junior, boss - subordinate, teacher - student.
The influence on the addressee is carried out using subfunctions expressions of will(from "I") and impact(to “you”) They are inherent in speech etiquette in general. These subfunctions are especially pronounced and specialized in the thematic groups “Request”, “Advice”, “Invitation”, “Offer”, “Demand”, “Order”, “Entreaty”.
Consideration of the functions of speech etiquette allows us to understand what place it occupies in communication, what role it plays in speech communication, and how it is included in the general context of communication between interlocutors.
Thus, the scope of speech etiquette (verbalized behavioral etiquette), the scope of use of its units, the functional field (a set of specialized functions of speech etiquette) create a sum of features that allows us to speak about the specificity of speech etiquette as a linguistic phenomenon.
Speech etiquette also reveals itself differently depending on the topic, place, time, motive and purpose of communication. So, for example, the rules of verbal communication may differ depending on whether the topic of communication is sad or joyful events for the participants in the communication; There are specific etiquette rules associated with the place of communication (feast, public place, production meeting), etc.
Speech etiquette is implemented both in the characteristics of speech in general and in specialized units. These units - formulas of greetings, farewells, apologies, requests, etc. - as a rule, represent performatives(i.e. statements, the utterance of which simultaneously means the commission of the named action). Indeed, the phrases: “I apologize,” “Thank you,” “I ask you,” etc., do not describe actions, but are themselves actions - respectively: an apology, an expression of gratitude, a request, etc.
By using certain units of speech etiquette, you can achieve various goals, you can express your emotions and provoke an emotional reaction in your communication partner. In fiction, the use of marked units of speech etiquette often serves to create a character’s speech characteristics.
In modern, especially urban culture, the place and role of speech etiquette is being radically rethought. On the one hand, the traditional foundations of this phenomenon are being eroded: mythological and religious beliefs, ideas about an unshakable social hierarchy, etc. Speech etiquette is now considered in a purely pragmatic aspect, as a means of achieving a communicative goal: to attract the attention of the interlocutor, to demonstrate respect to him, to arouse sympathy, to create a comfortable climate for communication.
etc.................

Since human society arose, people began to develop rules and principles of behavior and communication in society. These rules and principles determine the relationships between people in a wide variety of everyday situations - in the family, at work, in the neighboring community, among friends, among unfamiliar or complete strangers, in high society, in relationships with superiors and subordinates, seniors and juniors, etc. etc. These rules are called etiquette (from the French word meaning “tag, label”). Compliance with the rules of etiquette, as it were, “sticks” on a person a label indicating that he belongs to the category of well-mannered, cultured people; on the contrary, failure to comply with the norms of etiquette allows a person to be “labeled” as a rude, uncultured person who does not respect other people.

The birthplace of modern etiquette is Italy of the 14th century, where, with the cessation of wars, the development of culture, education and art, the rules of behavior in high society and at court began to develop and improve.

In Russia, the emergence and development of etiquette in its modern sense is associated with the era of Peter I, who decided to transform Russian morals in a Western manner. The most important achievement of Peter I in this area was that he introduced the Russian woman into society, who previously had to mostly sit in the baths, giving the right to social communication to men. It was on the assignment of special functions in society to a man and a woman, on the proclamation of the duty of a gentleman to care for a lady that the etiquette of that time was based. The etiquette behavior of a man towards a woman still forms the basis of etiquette today.

Etiquette prescribes certain rules of behavior, following which all members of society feel comfortable, and situations of communication and behavior of people are predictable.

There is an interesting parable about the origin of etiquette that well illustrates what has been said. Once I found hedgehogs on a stone plateau blizzard. They hardly found a small shelter among the stones, where they huddled together to avoid freezing. However, those who were in the middle of the pile were suffocating, and those who were on the edge were freezing. The hedgehogs tried a variety of combinations, but could not find the “golden mean” - either they pricked each other with needles, or they froze. But in the end they found what they were looking for: they settled down in such a way that no one else was stabbing anyone with needles and everyone was warm. And they called this ideal arrangement, a position convenient for everyone, good manners, that is, etiquette.

Etiquette is a set of rules of “good manners” accepted in society and regulating the behavior and communication of people.

Etiquette is a complex system of material (physical, speech) signs that indicate the speaker’s attitude towards the interlocutor, the assessment of the interlocutor and at the same time the person’s assessment of himself, his position relative to the interlocutor (Formanovskaya, 1932a, p. 4-5) . Etiquette involves the exchange of these signs between people in the process of their social interaction. Etiquette includes etiquette appearance, speech etiquette and behavioral etiquette.

Appearance etiquette is society’s accepted requirements for the appearance of members of society, which are recognized as exemplary for certain situations. Appearance etiquette determines clothing, hairstyle, silhouette, color scheme and other external features. A person’s etiquette appearance creates a favorable impression of him and is his calling card. On the contrary, a careless, unethical appearance encourages you to refuse to communicate with such a person, pushes people away, and gives rise to discussion of a person’s shortcomings. With a casually dressed person you want to speak casually, sometimes on a first-name basis, while a properly dressed person encourages his interlocutors to have polite, cultured communication and respectful attitude. Etiquette of behavior is a set of actions of people in society that are recognized as exemplary for certain situations. Etiquette of behavior determines the behavior of people in public places, the etiquette of relationships between men and women, boys and girls, children and parents, behavior at a party, at the table, in the family, at a dance party, etc.

Etiquette of behavior is divided into etiquette of everyday behavior and special etiquette (diplomatic, military, international, maritime, etc.). Etiquette of everyday behavior should be mastered by all members of society, special etiquette - only by those members of society who are professionally associated with one or another special field of activity.

Speech etiquette is a set of rules for the speech behavior of people, determined by the relationships between speakers and reflecting polite relationships between people.

Politeness as a category of etiquette, according to the point of view of V. E. Goldin, is defined through the concept of “assigning a role to the addressee of speech”: “Impolite towards the addressee is usually that etiquette action that assigns the addressee a role lower than that assigned to him in accordance with accepted rules given society by ideas about primacy (= degree of importance of roles). Then, an etiquette action polite towards the addressee is one that assigns the addressee a place (= role) no lower than that assigned to him in accordance with the accepted ideas of primacy in a given society” (Goldin, 1978, p. 28).

Speech etiquette is divided into etiquette of oral communication and etiquette of written communication.

The etiquette of oral communication includes politeness formulas and rules for conducting conversation (communication etiquette), the etiquette of written communication includes politeness formulas and rules for conducting correspondence (correspondence etiquette).

Thus, speech etiquette in general is a part of etiquette associated with communication between people. It, of course, is closely related to behavioral etiquette, since, in essence, it is a special type of human behavior - communicative behavior. We can identify some features of speech etiquette that distinguish it from other types of communication. The combination of these signs allows us to say that this type of communication refers to speech etiquette. These signs are:

1. Situational. Speech etiquette expresses a certain attitude of the speaker towards his interlocutor only
in a specific situation, only in relation to a specific interlocutor, at the moment of communication, in a given place of communication. Changing any of the named parameters also requires changing the label formulas used. We can say that for each communication situation there is its own speech etiquette.

2. Regulatory. Speech etiquette regulates the relationships between people participating in communication. It distributes communicative roles, establishes the status of interlocutors and determines the tone of communication.

3. Consistency. Speech etiquette involves
that etiquette standards are followed consistently by everyone
participants in communication, What; in an etiquette situation
wives there will be an exchange of etiquette information, at least
to the degree of “noticed”.

4. Availability of a communication framework. The well-known follower of speech etiquette V. E. Goldin points to the presence of mandatory elements that organize the act of etiquette communication in certain situations. For example, greeting upon arrival and farewell when leaving, calling, “who is speaking,” farewell during a telephone conversation, etc. Etiquette speech acts, as a rule, involve a standard beginning and a standard ending. V. E. Goldin also notes that etiquette information is unevenly distributed in the communication process: the main points of exchange of etiquette information are the beginning and end of the conversation, and the beginning of the conversation is more saturated with etiquette information (Goldin, 1987, p. 76).

SPEECH ETIQUETTE AND ETHICS

Ethics is a philosophical science that studies morality and ethics. Ethics should not be confused with etiquette - the rules of good manners in society. At the same time, there are points in etiquette and speech etiquette that are associated with. problems of ethics, since good manners, politeness, tact, respect for the interlocutor, which underlie etiquette, are of an ethical nature, that is, they are assessed by society as “good”, “moral”. In this regard, we can talk about communicative ethics, that is, the ethics of communication. Communication ethics are the rules of communication that are recognized by public consciousness at this stage of its development as moral, “good”, worthy of imitation, corresponding to the moral ideal of society.

Ethics is fundamentally axiomatic, that is, it is based on certain moral axioms that the individual and society accept without evidence. For example, it is impossible to prove why one must be honest, why one must lead a moral lifestyle, why one cannot steal, etc. Let us recall the heroes of Gorky’s play “At the Lower Depths” playing cards: Satin cheats, Tatar shouts: “We must play honestly!” to which Satin replies: “Why?” This question has no answer; honesty in behavior is an axiomatic concept. The same applies to communication ethics. It is based on a number of axioms that simply need to be recognized - in this case, we can talk about the possibility of the existence of communication etiquette; Otherwise, it is impossible to explain the existence of rules of communication and speech etiquette. Let's consider these axioms.

Axiom of law-abiding: “It is necessary to comply with social laws.” This axiom determines the observance by all members of society of the laws in force in society - both legal and moral. Recognition of this axiom, following it in everyday behavior and communication - characteristic civilized society.

Axiom of role behavior: “When performing a particular role in society, one must live up to role expectations.” This axiom indicates the need to follow in behavior and communication those norms that are prescribed for the behavior and communication of people in a particular situation. If a person participates in communication as an equal to an equal, he should behave like an equal - these are the role expectations of the interlocutors, but he should not command (play the role of a superior), teach (play the role of an older, more experienced, etc.) - this from he is not expected in this situation, and inadequate performance of the role can lead to conflict.

The two axioms above are social; they determine the behavior of people in society as a whole. But there is also a communicative axiom that relates only to communication: the axiom of communicative balance.

Axiom of communicative balance: “With each member of society it is necessary to maintain communicative balance.” This means that when entering into communication with any person, the speaker must establish communicative contact with him on the basis of mutual respect and mutual politeness. In other words, it is necessary to establish and maintain polite relations with everyone with whom a person is in communication, has been in communication, or is about to enter into communication.

The three named axioms form the basis of communication ethics. If the speaker recognizes these axioms and acts in accordance with their “requirements,” then he behaves etiquette and his communication is etiquette in nature, he observes communicative ethics.

In connection with the above, speech etiquette can be defined as a system of linguistic means that materially express communicative ethics in communication, embodying it in linguistic form. This is a system of means that establish and maintain communicative balance in society, that is, polite relations between participants in communication.

Communicative ethics in people’s behavior is formed in the process of their life, learning, acquisition life experience. The formation of ethical communicative behavior is an important task of society and the attitude of its members, since the formation of communicative ethics is not carried out automatically; targeted efforts of society to form it are necessary. N.I. Formanovskaya cites data from a sociological survey: when asked what qualities you would like to see in the people around you, 50% answered - kindness and humanity, 30% - honesty, decency, 22% - mutual understanding, sympathy, 16% - - tolerance. When asked what qualities you lack, what qualities you would like to develop in yourself, the answers were different: 46% want to develop confidence and determination, 30% - determination and willpower. Thus, people expect from us tolerance, kindness, mutual understanding, sympathy, and we want to be more firm, tough, purposeful. Thus, we demand from others qualities that we do not want to develop in ourselves (Formanovskaya, 1989, pp. 149-150). Here it is appropriate to remember the golden rule: treat people the way you would like them to treat you. If you want them to be polite to you, attentive to you and tolerant in communication, demonstrate these qualities yourself.

The formation of communicative ethics is an integral part of moral education, the most important task of a teacher, educator, and parents.

SPEECH ETIQUETTE AND ROLE THEORY

People, interacting with each other in society, perform a wide variety of roles in the process of this interaction.

“The whole world is a theater,” wrote V. Shakespeare, “in it women, men are all actors, they have their own entrances and departures, and each plays more than one role.” Indeed, each of us plays many roles in life. What are these roles? First of all, these are social roles.

A social role is a social function of a person, normatively approved by society, a pattern of behavior prescribed by society, expected by society from everyone who occupies one or another social position.

For example, a person can perform such social roles as owner, guest, boss, subordinate, father, son, son-in-law, child, adult, co-worker, acquaintance, relative, etc. A social role is spoken of if a person in society really is a boss, subordinate, father, owner, etc. Social roles will also include pedestrians, motorists, clients of institutions, etc. Social roles can be both permanent and temporary, and sometimes even very short-term, for example, buyer, passenger and etc.

Every person is a member of a certain social group. In each group a person has a certain status - a place this person in the hierarchy that exists in a given group.

Each status is inherent in prestige - influence that gives weight to the actions and statements of the person with prestige. Each status also has a specific role. The American scientist R. Bell defines a role corresponding to prestige as a rule-regulated way for a person to participate in the activities of a group (Bell, 1975, p. 25).

For each role, there are certain standards of behavior that the role holder must follow in the eyes of others. In other words, each role requires certain actions by the one who plays this role; the rules of behavior for a person in a certain role are “approved” by society, the social, professional or other group of which the person is a member. Some of these norms are norms of behavior, and some are norms of communication.

Role expectations of members of society are based on norms of behavior and communication: what norms of behavior and communication are accepted for a given role in a certain social group, such behavior and communication is expected by the group from one or another individual. Etiquette requires compliance with the norms of appearance and behavior, speech etiquette requires compliance with the norms of communication. Violation of role expectations gives rise to a negative reaction from others, creates the impression of impoliteness, rudeness, ignorance of the rules of decency, and can give rise to a conflict situation. Any violation of role expectations is recorded by others and most often becomes the subject of a negative assessment (except for cases when they say “he pleasantly surprised me”).

According to the degree of formality, roles are divided into official, when the speaker follows his status (teacher, student, officer, boss, passenger, etc.), unofficial, when the speaker does not so much follow his status as shows individuality in behavior and communication (roles of a friend, girlfriend , acquaintance, lover, game player, etc.), as well as semi-official, when there is an official relationship, and it is possible (even necessary) to show individuality in communication (the roles of husband, wife, parent, son, daughter). The last type of roles - semi-official - is the most difficult type to perform, therefore social groups of role relations, justification of role expectations is the most important requirement for maintaining the culture and well-being of society. If people comply with the norms of role behavior, then their behavior for the whole society turns out to be predictable, which is the basis of culture. On the contrary, the unpredictability of the behavior of members of society is lack of culture.

There is such a concept - role conflict. A role conflict occurs when one of the participants in communication violates the norms accepted for a given role (for example, a subordinate does not obey, the manager does not give orders, the husband is not the head of the family, the boss tries to command “strangers,” the subordinate begins to command in the presence of the boss , the younger one begins to point out to the older one, etc.). Violation of norms can take the form of simply poor performance of a role, inept behavior of a person in a particular role (new player on the team, new student in the class, inexperienced boss, etc.). Violations of norms can give rise to a communicative conflict (“Why are you in charge?”, “Who are you to teach me?”, etc.).

The cause of a role conflict can also be a discrepancy between a person’s formal role and his actual role (formally he obeys, but in fact does not carry out the decisions of his boss, the husband is the boss, and the wife has such influence on him that in fact she commands in his service, the son formally respects his parents, but in fact does not take into account their opinion, etc.).

The basis of communication etiquette is compliance by all participants with the norms of communication adopted for a given situation, justifying role expectations. Etiquette of behavior and etiquette of communication is the justification of the role expectations of others.

Above we talked about social roles. However, there are also communicative roles that are no less important for communication. A communicative role is a typical position in the communication process, occupied by the speaker to achieve a certain goal. For example: a petitioner, a demander, an expert, a seeker of advice, a “cool”, a friend, a fellow countryman, a well-wisher, a master of the situation, an experienced, a newcomer, “one of our own”, “a stranger”, etc. Note that communicative roles can outwardly coincide with social ones - they can be the communicative roles of boss, subordinate, guest, owner, father, mother, son, daughter, etc. This means that in a given situation a person behaves like a boss, subordinate, subordinate, father, owner, guest, etc., regardless of whether he actually holds such a social role. A person can behave like a boss in order to achieve some goal, while he may not be a boss at all, as Ostap Bender has repeatedly demonstrated in his practice - this is the difference between social and communicative roles. Thus, a person’s social and communicative roles may or may not coincide in each specific situation. The most common communication roles are called communication positions; E. Bern identified three such positions - Adult, Child, Parent.

Effective use by a person of certain communicative roles is the basis for effective speech influence, the basis for a person’s success in communication and business relationships with other people.

Speech etiquette is based on the participants' compliance with the rules of role behavior and their justification of the role expectations of others.

SPEECH ETIQUETTE AND COMMUNICATION SITUATION

Situationalism is the most important feature of speech etiquette. The choice of etiquette forms and a person’s communicative behavior must change with changes in the communicative situation, the composition of those communicating, with the changed purpose and problems of communication and other situational changes in communication.

Mastery of the norms of speech etiquette is, firstly, knowledge of the norms corresponding to a certain situation, secondly, the adequate use of these norms, thirdly, the ability to change one’s communicative behavior, move to other norms of speech etiquette in connection with a change in the communicative situation.

In a communicative situation, there are a number of factors that are taken into account by speaking people during etiquette communication. These factors are:

Type of situation. In an official situation (boss - subordinate, client - employee, teacher - children, stranger - stranger, etc.) the clearest norms of speech etiquette apply. This sphere of communication is most clearly regulated by etiquette, and it is here that violations of speech etiquette are most noticeable, it is here these violations can have the most serious consequences for those communicating.

In an informal situation (acquaintances, friends, lovers, etc.), the norms of speech etiquette are the most free; in some cases, one can even talk about the absence of norms of speech etiquette for such situations. When communicating in informal situations, you are allowed to say everything or almost everything; However, it must be borne in mind that if an outsider is present in an informal situation, then the current rules of etiquette immediately apply to the entire situation.

In a semi-official situation (communication between colleagues, communication in the family), when both official norms and the lack of norms inherent in informal relations are combined, the norms of speech etiquette are vague - they exist, but they are difficult to formulate, and, in addition, they begin to play a large role play group etiquette norms accepted in a team, family, community of people close to each other for some reason. In these cases, it is important to follow the norms of speech etiquette of a particular family or group.

The degree of acquaintance of the interlocutors. The norms of speech etiquette change depending on the degree to which the interlocutors know each other.

The most stringent norms of speech etiquette exist for communication between strangers. The etiquette of communication between strangers is somewhat less strictly regulated; the sphere of communication between colleagues and good acquaintances is even less regulated by etiquette; finally, speech etiquette is least typical for proactive communication between friends and girlfriends.

The so-called psychological distance of those communicating affects the etiquette of communication. Psychological distance is understood as the relationship between people along the lines of “equal to equal” and along the line of “unequal relationships.” When communicating between people who are equal to each other on some significant basis for a given situation - age, degree of acquaintance, official position, gender, profession, level of intelligence, place of residence, etc., etiquette rules are observed less strictly than when communicating between people who are unequal - boss with subordinate, senior with junior, (man with woman). A shorter psychological distance, established when the interlocutors are equal on an essential basis, thus presupposes greater etiquette freedom than a greater psychological distance established between people who are unequal on some important basis for the situation. Which feature turns out to be significant depends on the situation itself; this sign may change during communication. For example, one interlocutor starts a conversation easily, because he is guided by the fact that the other interlocutor is a fellow countryman, but he turns out to be the boss, and he has to move from a simplified style of communication to a more etiquette one.

Interlocutor participation function V conversation. There are several various functions participation of interlocutors in a conversation, differently related to the etiquette of the communication being carried out.

Contact function is the function of maintaining communicative contact with the interlocutor. This function is realized in the process of secular or phatic communication, when the process of communication is more important than its content or p result. This is the so-called conversation common topics- about recreation, sports, weather, pets, etc. If the interlocutor in a conversation implements the contact function of communication, then the formulas of speech etiquette and the rules of communication are observed very clearly.

Intellectual function is a communication function that consists in arguing one’s point of view, expressing one’s thoughts and analyzing the thoughts of the interlocutor. When implementing the intellectual function of communication, its result is important; the norms of speech etiquette are observed, but no longer have such self-sufficient significance as when implementing the contact function of communication.

Emotional function - the function of communication, which consists in supporting the feelings and emotions of the interlocutor, demonstrating sympathy for him and expressing own feelings and emotions. In this case, deviations from strict speech etiquette are permissible, albeit within certain limits: emotional communication also has its own speech etiquette, acceptable and unacceptable forms.

The observer function is a communication function when a participant in communication is present when others are communicating, but does not participate in communication (for example, a passenger in a compartment when two other passengers are talking). Speech etiquette in this case is reduced to a minimum, although it is present here too: it is necessary, first of all, to non-verbally show that you are not participating in the conversation and do not seem to hear it.

Attitude To to the interlocutor. The way the speaker treats the interlocutor in a given situation influences his choice of etiquette formulas (and sometimes his refusal to use them, the use of unethical expressions), the choice of the topic of communication and compliance with the rules of communication. Depending on the attitude towards the interlocutor, the speaker chooses speech formulas that, in their stylistic relevance, correspond to the attitude that he wants to demonstrate. Different shades of attitude towards the interlocutor are demonstrated, for example, by the following units of speech etiquette:

polite: “Dear”, addressing “you”, “Please”, “Thank you”;

increased politeness: “Dear”, “Allow me”, “Allow me”;

courtly (exquisitely polite): “Your humble servant”, “I humbly ask”;

pompous: “Words cannot express my gratitude”;

sublime: “My friends!”;

pathetic: “Brothers and sisters!”, “Fellow citizens!”;

respectful: “Please, could you”, “Be kind”;

respectful: “I am sincerely grateful to you”, “I am deeply sorry”;

polite: “Be so kind”, “Do not refuse kindness”;

affectionate: “Dear, my friend”, diminutive forms of names;

friendly: “Bah! Who do I see! What a meeting!” Friend, hello!”; humorous: “What kind of people are they even without security!”;

familiar (too casual): “Countryman, brother,” “Hey, guy”;

respectful and humorous: “Dear Sir”;

condescending: “Boy, baby”;

dismissive: “You brat”, “Come here”, “Come on, get out of here”;

ironic: “Well, smart guy, come here”;

rudely humorous: “Well, you idiot, have you run into it?”;

vulgar: “Goat, fool, cretin.”

There are also neutral etiquette formulas that demonstrate the absence of any special attitude towards the interlocutor - they express a neutral attitude (although this, strictly speaking, is also a type of attitude) - colleague, comrade, citizen, etc.

Speech etiquette prescribes the use of formulas in speech that demonstrate the polite, extremely polite, respectful, affectionate and friendly attitude of the speaker to the listener; all formulas reflecting an extremely high level of politeness are appropriate only in a limited number of special communication situations; formulas reflecting a low level of politeness are unethical in nature and are appropriate, also only in a limited number of situations, with certain relationships between speakers and the special composition of the communication group. The speaker can treat the interlocutor as he sees fit, in accordance with the attitude that the interlocutor deserves, but only a good attitude in the form of moderate politeness must be demonstrated in communication - this is the requirement of speech etiquette.

Characteristics of the speaker. The personality of the speaker has a significant influence on the use speech etiquette formulas. Thus, men are less inclined to carefully observe the norms of speech etiquette than women; men are less attentive to the observance of speech etiquette by their interlocutors. Elders often neglect the norms of speech etiquette when communicating with younger people, allowing themselves to deviate from etiquette norms, but not allowing deviations in the speech of younger people addressed to them.

Compliance with speech etiquette by all participants in communication is an important etiquette norm that should not be neglected by anyone, including elders. The same can be said about the observance of speech etiquette by superiors in relation to subordinates: there are frequent cases of a boss demonstratively addressing his subordinates as “you” (after all, a subordinate cannot respond in kind!), and his neglect of the rules of polite address. This significantly complicates the relationship between the boss and his subordinates. Foreign manuals for managers always recommend, for example, thanking subordinates for work done, even though it is part of their job responsibilities. It would be good if our bosses learned these rules.

Characteristics of the addressee. The personality of the person to whom the speech is addressed also influences the choice of speech etiquette formulas, the choice of certain rules that the speaker considers necessary to adhere to in communication. Thus, it has been noticed that the speaker instinctively feels the desire to address poorly dressed and unethical-looking people as “you”, bypassing generally accepted norms of etiquette. It is customary to address children as “you” if a person much older than them is talking to them. It is customary to approach strangers and people you barely know and talk to them as etiquette as possible; with friends - without any special etiquette. With equals it is less etiquette than with superiors and elders; with inferiors it is less etiquette than with equals. It is customary to treat a woman strictly with etiquette, while a man is treated somewhat more freely.

Place and time of communication. The place of communication also influences etiquette communication. There are certain places in which, in a given situation, speakers must utter certain etiquette ritual phrases adopted for a given place and situation. For example: “Bitter!” - at a wedding, “May the earth rest in peace” - at a wake, “Bon appetit!” - at lunch, “Enjoy your bath!” - when leaving the bathhouse, “ Good night" - going to bed, etc. These etiquette phrases are determined by the cultural tradition of the people, and their pronunciation is part of their culture. There are also etiquette formulas that must be pronounced at a certain moment in communication: “Bon voyage!” - leaving, “Welcome!” - when the guests arrived, “S Good morning!” - when we woke up, “Peace to your home!” - coming to visit, etc. The place and time of communication are closely interconnected.

Thus, speech etiquette is closely related to the communication situation: the choice of speech etiquette formulas and the implementation of communication rules are situational and depend on a number of situational factors that must be taken into account by the speaker.

FUNCTIONS OF SPEECH ETIQUETTE

Speech etiquette performs a number of important functions in human communication. These functions are:

Establishing contact between people. Speech etiquette allows you to attract the attention of your interlocutor, encourage him to make contact, and get to know your interlocutor.

Maintaining contact between people. This function of speech etiquette is carried out in the form of secular (phatic) communication. With the help of speech etiquette, interlocutors, without delving into the topic of conversation, can spend a certain amount of time talking, which is necessary in order to maintain relationships, form or renew impressions about each other, and learn some information about each other. Maintaining contact is a necessary part of human communication in modern society, and it is speech etiquette that makes this possible.

Demonstration of a polite, respectful attitude towards the interlocutor. A significant part of the means of speech etiquette serves precisely this function - forms of address, apology, gratitude, expressions of sympathy, requests, greetings, etc. Demonstration of a positive attitude towards the interlocutor is a universal feature of speech etiquette.

Regulation of people's behavior in society. Compliance with the norms and rules of speech etiquette makes people’s behavior in the process of communication predictable and understandable to others; compliance with the rules of speech etiquette clarifies the social role of a particular participant in communication.

However, the very specific speech embodiment of these and other principles in each individual linguocultural community has its own specificity, its own specific speech and behavioral expression. The standard communicative situations themselves, or rather their set, also differ. When communicative situations coincide in different cultures, their etiquette content may differ: among one people, a communicative situation, for example, greetings or introductions, can be very ritualized; Forms of greeting and introduction to very different categories of people may be differentiated, while for another nation a standard greeting or introduction may predominate in communication. In the Russian language, a distinction is made between “you” and “you” in communication. IN English language there is only “you” (“you” fell out of use in the English language back in the 16th century; as the British joke, now in England the owner even addresses his dog as “you”), and in Japanese, Vietnamese, Malay and other languages -In East Asia there are dozens of pronouns that differentiate the speaker and the listener, depending on his age, gender, official position, etc.

Let us point out only some of the differences in speech etiquette in different countries.

Politeness, the central category of speech etiquette, is expressed in different languages by different systems of means. Out of politeness, Vietnamese do not come close to their interlocutor, they look at the floor (especially girls), as if they are huddled against the wall. By this, as a rule, they demonstrate politeness towards the interlocutor, and not embarrassment, as Russians often interpret such behavior.

A Somali student at a Russian university, answering an exam, spoke more and more quietly as he answered, despite the teacher’s requests to “speak more boldly.” A Russian teacher in such a situation usually thinks that a student’s quiet voice is evidence of ignorance of the subject, while this is a demonstration of increased politeness in communication: the quieter a person speaks when addressing his interlocutor, the greater the degree of politeness towards him he demonstrates. Nigerians, before making a request to someone, apologize at length and verbosely for disturbing them, which often irritates Russians: in Russian speech etiquette, an apology for disturbing someone should be brief, and long-winded apologies are considered as evidence that the request will be delicate or illegal. Nigerian students of Russian universities often complain that in response to verbose apologies, which in Nigerian speech etiquette symbolize increased politeness of address, Russians often simply refuse to engage in conversation, driving them away as annoying fortune-tellers or beggars.

An important feature of polite English communication is the quietness of speech. Out of politeness, the Englishman seems to be talking to himself, and not to his interlocutor. Recency also counts an important condition communicative politeness in English speech etiquette. If an Englishman tells you that you speak English well (and any well-mannered Englishman will definitely tell you this), remember that this is a demonstration of politeness to the interlocutor, and not at all an objective assessment of your level of proficiency in a foreign language.

Definition of speech etiquette. Speech etiquette

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