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Natural life of every authentic culture lies in constant creation of new forms expressing the spirit of the culture. A.S. Khomyakov states that the forms, borrowed from the outside, cannot serve as an expression of the spirit of their culture, and «every spiritual personality of the nation can be expressed only in forms created by themselves» (Khomyakov, 2010: 456). Culture, after S.N. Trubetskoy (1995), is historically ever-changing product collectively created by past and present generations. The normal development of any culture needs the storage of cultural values, the cultural inventory, which should be conveyed to the next generations by means of traditions. At the turn of the century, the concept of culture acquired a new meaning. If earlier the concept of so-called cultural values, works of art, literature, etc. prevailed, in the modern world the importance of the concept of culture is increasing, in which a significant place is given to the description and interpretation of the national traditions of people, their way of life, the specifics of behavior, thinking and perception of the surrounding world (Antipov, 1989). In this regard, the priorities of linguistics have also changed: at the present stage of its development, more and more attention is paid to issues related to the national-cultural specifics of languages, with the national originality of the image of the world that has developed among the linguo-cultural community. One of the forms of cultural existence in human consciousness is the socalled national cultural space, or the consciousness which is common to all members of the ethno-linguistic community. Such definition certainly impresses with its philosophical breadth and aphoristic character, but still did not disclose the nature of the given category. According to the linguo-culturological dictionary (RKP, 2004), the national cultural space is the informative and emotional («ethnic») field, both virtual and at the same time real space of human existence and human functioning. This field becomes tangible in collision with phenomena from other culture. National cultural space includes all existing and potential ideas of members from national linguo-cultural community. Noam Chomsky believes in a universal grammar has argued that all languages have the same deep structure and their differences lie only in the surface structure. This hypothesis is based on this assumption that language is only a device by means of which we can explain the real world. The variety of language structures is merely an apparent phenomenon and they are all the same in deep believes that people of all languages and cultures can communicate with each other if only they devote sufficient time and energy to this enterprise (Chomsky, 1972). According to this hypothesis language is a tool by which man can manifest his thought, and consequently all the art of a translation from one language into another lies in the unity of thoughts and reality.
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