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The Concept of "Sky" as a Set of Collective Representations in Chinese Linguoculturology

Van I

Postgraduate student, Department of Russian Language and its Teaching Methodology, Peoples' Friendship University of Russia

117198, Russia, Moscow region, Moscow, Miklukho-Maklaya str., 10

yi.wang@bk.ru
Other publications by this author
 

 
Mitrofanova Irina Igorevna

PhD in Sociology

PhD. in Sociology, Associate Professor, the department of Russian Language and Its Teaching Methodology, Peoples' Friendship University of Russia

117198, Russia, Moscow region, Moscow, Miklukho-Maklaya str., 10

mitrofanova-ii@rudn.ru

DOI:

10.25136/2409-8698.2022.12.39261

EDN:

LBBJXX

Received:

27-11-2022


Published:

30-12-2022


Abstract: The article deals with the semantics of the concept "sky" in the Chinese language. The aim of the article is to study the concept "sky" in Chinese culture and to identify the specifics of its content in the Chinese language picture of the world. The concept serves as the basis of human consciousness and the system of cultural values of the nation. Particular attention is paid to the analysis of the polysemous word "sky" and its lexical combination in Chinese linguocultural studies. The object of the research is the concept "sky" in the Chinese language picture of the world. The subject of the research is the representation of collective representations of the concept "sky" in Chinese language. Descriptive, component and structural, comparative analysis methods were used in this article. The main conclusions are that the concept "heaven" in Chinese philosophy acquires special representations, which are closely connected with the religious component in the culture of ancient China. In comparison with the concept "God" in European cultures, the concept "sky" has no personal realization, it symbolizes the supreme central deity. With the development of temporality the concept "sky" is presented with new meanings and values. The novelty of the research consists in the fact that, for the first time using the analysis of collective representations of the concept "heaven" in the article, its meaning and lexical compatibility in modern Chinese language are described and the specificity of Chinese language thinking is revealed.


Keywords:

concept, Chinese linguoculturology, language picture of the world, human consciousness, specifics of language thinking, core lexemes, mental differences, Chinese philosophy, archetypal representations, semantic field

This article is automatically translated.

"Sky" is one of the fundamental categories of Chinese culture. In Chinese, the concept of "sky" it is very rich in semantic meaning, and is often used in everyday communication. Speaking of classical Chinese philosophy, the relationship between heaven and man is a central issue in the study of ancient Chinese philosophy. It is obvious that "heaven" as one of the most important concepts in Chinese linguoculturology is closely connected not only with people's lives, but also with the fields of literature, history and philosophy of China.

This article applies a linguoculturological approach to the description of the term "concept". We present the concept as an important part of the linguistic picture of the world, on the one hand, realizing the experience of a particular native speaker, on the other, reflecting the knowledge of the surrounding reality of the whole language collective. 

The term "concept" has become widely used in various humanities: cognitive linguistics, semantics, linguoculturology. Most studies of certain concepts are aimed at creating a basis for understanding the specifics of linguistic thinking and perception of the world as a whole linguistic community and an individual linguistic personality.

In the understanding of the concept of V. A. Maslova, the directions of linguoculturology and cognitive linguistics intersect. The proposed integrated approach to the reconstruction of the concept implies field structuring. The core includes dictionary meanings of keywords [1]. Explanatory, word-forming, etymological, encyclopedic dictionaries help the researcher in revealing the content of the concept and forming its core. The periphery is represented by subjective experience, various pragmatic components, connotations and associations.

In cognitive research, the concept of "concept" is associated with the representation of the subjective experience of both an individual and a linguistic collective. The concept, as a unit of thinking, is formed on the basis of reflection and generalization by consciousness of the properties and features of the object that it conceptualizes [2]

The study of concepts is based on the study of knowledge about the world stored in the human mind and in the collective consciousness of the people. Researchers are most interested in the "key concepts" that determine the constants of human life and the basis of ideas about being in general, within a specific national culture [3]. Such concepts include the concept of "sky".

The image of "heaven" exists in the understanding and representation of people of different linguistic and ethnic groups. A number of researchers O. V. Krivaleva, E. N. Afanasyeva and others note the importance of such concepts as "heaven" and "earth" in the processes of cognition and evaluation of human activity. 

The word "sky" is found everywhere in the Chinese language, and its metaphorical meanings are wide and varied. The meaning of words is often determined by the original meaning, which is the result of an interconceptual comparison of human cognition. The main semantic connection between the original and metaphorical meaning is determined by the peculiarities of people's imaginative thinking. Linguists believe that the relationship between multiple meanings of polysemous words is not arbitrary, but develops from a typical one with the help of a specific semantic expansion mechanism, and each relationship between different meanings is justified.

The Japanese character is one of the most polysemous in the Chinese language. According to the Dictionary of Modern Chinese [4, p. 1290], it has the following meanings:

1) the sky, the firmament, the heavens; (in ancient cosmogony, it is contrasted with the earth as a male force of nature, associated with the sun, light, heat); celestial, astronomical; under the open skyWhen the sun comes out, the sky turns red. It is as wide as the sea and as vast as the sky. The water and the sky have merged together (on the horizon, about the big water).  clearing after rain (mod. in value.: the situation has improved). The heart is above the clouds (mod.: ambitious). The sky and the earth can be witnesses;2) the sky (as the seat of God); God, the deity (originally: the deified ancestor); the divine is high to the sky, far to the king? Thank God.

 A chosen man by heaven. Heaven is jealous of geniuses; great people have a hard life. Trouble has fallen from the sky. The bad weather may come unexpectedly (for example, some things cannot be predicted; we all walk under God). The sky does not follow the desires of man. One must not violate the order of heaven. And God takes care of everything. Hard work will be rewarded by heaven;3) an unshakable beginning; supreme authority; unquestionable authority; a solid foundation.

 , for the sovereign of a solid Foundation is the people, for the people, the food. the brotherhood's most important. The cause of the people is a matter of great importance. To dare to be ahead of others. No matter what difficulties there are, you can always find a way to overcome them;4) day; day in a couple of days.

 It's going to rain for the next two days;5) in ancient times, it referred to emperors, kings, sovereigns,, [5]

The duke said that the sea was far from the king and that his subjects should not be deceived. Remove the emperor and command the appanage princes on his behalf. The emperor is formidable and imposing without showing anger and anger;6) season, season of the year; summer,, to experience four seasons in one day, different seasons within ten miles;

7) nature; higher (natural) laws of nature; corresponding to the laws of nature; things of natural origin [6] natural selection. A natural enemy, a natural enemy. Heaven takes care of every living being. To do justice;8) nature, nature, character, qualities; from nature, innate, it is impossible to change the character with the help of a person.

 to possess by right of birth. - Innate abilities. Bestowed by heaven (nature). [10] rich in natural resources, have a natural advantage. To transform nature, to radically change;9) fate, destiny, destiny, to rejoice in fate, to know the dictates of heaven. The darling of fate. 

Fate is predetermined by heaven. To rely on fate. To violate the laws of nature and change fate. The sky has rewarded me with talents, so they will come in handy somewhere.  to impress with talent. I can't help, I can't fix it anymore;10) oral emperor; imperial, supreme; consecrated, divine, virtuous (as applied to the emperor)

 The imperial throne. The heavenly mandate (as a source of legitimacy of power).  The Temple of Heaven is the natural human rights. Let's pay attention to the fact that in the linguistic picture of the Chinese world, the concept of "sky" is not just accepted as a cosmonym, it is a reflection of natural phenomena, an abstract concept in religious and historical aspects.

Such semantic diversity makes it possible to create a broader semantic field in Chinese linguoculturology.    

The sky in Chinese philosophy symbolizes the supreme central deity. It differs from the concept of God in the Abrahamic religions, where God is represented as a person, heaven in Chinese philosophy implies an impersonal category. This is the highest power in the world order, with the help of which the seasons change, day and night come, it rains, the harvest ripens. Peace and tranquility on earth, a plentiful harvest are proofs of the goodness of Heaven. Conversely, floods, earthquakes, famines, riots, epidemics are harbingers of "heavenly wrath".  Heaven spared neither the rulers nor their subjects, it could punish anyone [6]

Before proceeding to the analysis of the lexical compatibility of the word sky in Chinese, let's focus on its two meanings, which largely reflect the features of the concept of "sky" in Chinese linguoculture, and often become a special marker of the perception of China for foreigners.

The first word is the Celestial Empire, the literal meaning is "under all the heavens" without geographical, temporal or spatial restrictions, although it is also used to describe a certain geographical concept [7, p.88]. This term can be expanded in context, and is accompanied by a certain principle of order, as a cosmic view of one's own desires, which are vast and boundless. Thus, the word was used to refer to the whole world, and later to the territory over which the power of the Chinese emperor extended. However, in modern Chinese, a different name for China is used (Zhongguo). Chinese researcher Zhao Xiuqing notes that, naming his country By the Celestial Empire, the Chinese did not mean the firmament, but the abode of the gods [8].

Word The Celestial Empire is often found in the expressions of Chinese authors: ???,????— be the first to grieve over the grief of China, and after all to enjoy its pleasures; the first to meet the difficulty, and the last to benefit. (Fan Zhongyan) Everyone is responsible for the rise and fall of the country (Gu Yan).The word Celestial Empire is often used in Russia as the second name of China, it is pronounced more often than the official name of the country ?

People's Republic of China. Zhao Xiuqing notes that for Russians this word is more figurative and expressive [8]. At the same time, foreigners rarely think about why this particular name of the country was used by the Chinese, and do not correlate it with the philosophy of Ancient China.

The peculiarity of Chinese writing has become the reason for the development of a specific symbolic orientation of Chinese thinking. Hieroglyphics is more focused on the perception and reflection of concrete forms and concepts [9, p.13]. While the development of abstract conceptual thinking, which is the basis of alphabetic writing and aimed at the development of imaginative perception and imagination, is characteristic of Western philosophical thought and Western perception of the world. If we analyze the components of the word Celestial Empire, then there is a special hieroglyph for the name of China, the middle / central power: the middle / central power (Zhong xin Guo Jia)). At the same time, there is no hieroglyph in the word Zhonggo itself.

The second word combination is: "Son of Heaven/Emperor". Only he had the right to make sacrifices in the Temple of Heaven. In the Chinese tradition, the emperor supports the interaction between heaven, earth and people, only he could make sacrifices to heaven and earth. His sacrifices ensured the repeatability and changeability of the seasons and the prosperity of the state [11, p.4]. The emperor's sacrifices to the spirits of Heaven and Earth brought prosperity to the whole of China. Such values are included in expressions: The rulers (ministers) Son of heaven; to assert the power of the son of heaven; rules of etiquette (cultural behavior), none but the son of heaven, not sets; , [6] at the top, he does not consider the son of heaven in any way, at the bottom he completely neglects the local princes.

It was believed that Heaven gave the emperor a Heavenly mandate to rule. Only the most worthy could become the Son of Heaven, i.e. personal merits were the main condition for conferring the title of emperor. Such an image of the sky determined the principle of succession of power: if the head of the rebels could conquer the capital, then Heaven handed him a mandate to rule, and the new government was considered legitimate. If the rebels failed to occupy the capital, they were executed [12]. Here we see that the concept of "sky" in the thinking of the Chinese, the role of the supreme deity plays and it is he who gives the right to establish both new laws and new power.   

The concept of "sky" can be traced in stable phrases and phraseological units of the Chinese language. Here are some examples:  look at the sky from the bottom of the well (to have a limited horizon); there are new circumstances (opening new perspectives); head back to the sky, feet stand on the ground (the great; mighty); [10] a strange imagination; absurd idea, took it into his head.

Also in the Chinese language there are idioms with the word heaven, which have a religious or metaphysical meaning [13]. For example, to accept the will of heaven (mandate for the kingdom); to accept divine protection; to accept, The heavenly order is above all, which can never be violated; The Lord watches over everything that a person does.

Chinese researchers Luo Xiaoxia and Yang Xuan note that the long-standing Chinese tradition of associating the successful completion of a case with the blessing of Heaven is also reflected in some national expressions [14]: A heaven-given chance (a very good opportunity). Good ties are sent down by heaven (a happy marriage is destined by fate).

The concept of "sky" in Chinese idioms expresses a metaphorical meaning. Along with understanding this concept as a virtue, there are also expressions where understanding is presented as "the action of heavenly forces to punish crimes, deception or violations of the will of Heaven." For example: the sky is executed, and the earth will be destroyed (severe to punish, not to give mercy); natural and man-made disasters, cataclysms; , [10] the heavenly network scattered everywhere, and although the cells are rare, no one is unworthy of a fit (to avoid retribution; not escape just punishment; everyone will get what they deserve).

Understanding of the concept of "sky" in Chinese linguoculture It is closely connected with the religious component in the culture of ancient China. Heaven gives the right to change dynasties (power) if some rule does not correspond to the good of the people. The sky sends signs in the form of crop failures, earthquakes, floods and other troubles, warning that the actions of people, especially the emperor and his officials, negatively affect the development of the state. In the collective consciousness of the Chinese, fate is always connected with the will of Heaven, a person's luck not only depends on his talent, ability, but also blessings. Such ideas are passed down from generation to generation in the Chinese language picture of the world.  

At the same time, heaven is not equated with the concept of "God", it has no personal realization and only points out to a person his mistakes, punishes for them or encourages for good deeds. Such an understanding of the concept of "sky" to a large extent, it distinguishes it from similar in Western culture. 

Thus, the concept of "sky" It reflects the national Chinese culture and, having received a certain refraction in ancient Chinese religious teachings, gradually lost its main religious significance. The unique Chinese language picture of the world has undergone certain changes in relation to the concept of "sky" in the direction of its formation of new meanings and values, in particular, in the definition of heaven as part of the harmonizing principle in human life.

References
1. Maslova V.A. Cognitive linguistics: Textbook / V.A. Maslova.-Minsk: TetraSystems, 2008. – 272 p.
2. Popova Z.D. Sternin I.A. Cognitive linguistics. Moscow: Vostok-West, 2007. – 315 p.
3. Zaliznyak A. A. Levontina I. B., Shmelev A. D. Key ideas of Russian language picture of the world // A.A. Zaliznik, I.B. Levontina, A.D. Shmelev // Collection of articles. Moscow : Languages of Slavic culture, 2005. pp. 7–12.
4. 现代汉语词典. 北京: 商务印书馆, 2016. 1290页. (Dictionary of Modern Chinese. Beijing: Commercial Publishing House, 2016. – 1290 p.)
5. 古代汉语词典. 北京: 商务印书馆, 2006. 198页. (Ancient Chinese Dictionary. Beijing: Commercial Publishing House, 2006. – 198 p.)
6. 俞吾金. 人在天中,天有人成--对 "天人关系 "含义及其流变的新反思.学术月刊, 2009. ¹ 6. 45页. (Yu Wujin. Man in Heaven, Heaven in Man: A New Reflection on the Meaning of the "Relationship between Heaven and Man" and their Evolution // Academic Monthly, 2009. ¹ 6 – 45 p.)
7. 程裕祯. 中国文化要略. 北京: 外语教学与研究出版, 2003. 88页.(Cheng Yu Zhen. An Essay on Chinese Culture. Beijing: Foreign Language Learning and Teaching Publishing House, 2003. – 88 p.)
8. Zhao Xuqing. The words celestial and celestial in modern Russian media // Bulletin of Moscow University. Ser.9. Philosophy, 2010. ¹ 2. pp. 127–133.
9. 贾冬梅, 苏立昌. 从认知语言学角度解释古代汉语中 "天 "的概念//天津外国语大学学报, 2013. ¹ 3(20). 10–15页. (Jia Dongmei, Su Lichang. Explaining the concept of "sky" in ancient Chinese language from the perspective of cognitive linguistics // Vestnik of Tianjin University of Foreign Languages, 2013, ¹ 3(20). pp. 10–15.)
10. 汉大成语大词典. 北京: 汉语大词典出版, 2006. (The Big Phraseological Dictionary. Beijing: Chinese Dictionary Publishers, 2006.)
11. 刘建华. 汉语 "天 "的概念隐喻及其语义研究//速读(下旬), 2015. NO. 12. 4页. (Liu Jianhua. A study on the conceptual metaphor "sky" in Chinese and its semantics //Fast Reading (Last Decade), 2015, ¹ 12, – 4 p.)
12. 汪菁. 成语中 "天 "的语义分析及文化意蕴. 现代语文(语言研究), 2016. ¹ 3. 23-26页. (Wang Jing. Semantic analysis and cultural implications of "heaven" in idioms // Modern Languages (Linguistics), 2016, ¹ 3. pp. 23–26.)
13. 温世明, 苏俊安. "天 "的语认知浅析//大众文艺, 2011. ¹ 6 (20). 108-111页. (Wen Shimin, Su Jun'an. Analysis of semantic perception of the word "sky" // Mass Art and Literature, 2011. ¹ 6 (20). pp. 108–111.)
14. Yang Xuan, Luo Xiaoxia. Concept "Sky" in Russian and Chinese languages (on the material of phraseological expressions) // International Journal of Humanities and Natural Sciences. 2022. ¹ 3-2. pp.177-183.

First Peer Review

Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
The list of publisher reviewers can be found here.

The article attempts to comprehensively study the concept of "sky" in the Chinese language. The relevance of the topic is beyond doubt, it is due to the exceptional importance of the concept of "heaven" in the Chinese language and culture. The concept of "sky" in Chinese (both separately and in comparison with a similar concept in other languages) has been devoted to many scientific papers, some of them are mentioned by the author. According to the reviewer, the article can be perceived as a kind of generalizing linguistic and cultural research on a popular topic, in this status it has some novelty. The article is well structured, accompanied by a relevant list of references, and the presentation style is scientific. Despite the expressed relevance of the article and the overall positive impression of its reading, the text contains a number of serious shortcomings that require the author's intervention. Firstly, the introduction to the article does not fully correspond to its content. It says: "The modern development of science and technology, numerous scientific discoveries introduce new concepts and concepts into the linguistic picture of the world, which, on the one hand, reflect the world and the idea of a modern person about it, but at the same time can be based on an archetypal understanding of the phenomena of the surrounding reality. One of these concepts is the concept of "sky"." It is unclear why the author classifies the concept of heaven as "new" and begins his study by mentioning the features of modern perception of concepts, if later in the text it is emphasized several times that the concept of "heaven" in Chinese culture is traditional and does not undergo changes in modern times. Secondly, the article provides the meanings of the lexeme "heaven" according to the dictionary with dictionary illustrations, however, to study the concept in modern language, it would be desirable to attract examples of actual use in literature, the press, and speech. Thirdly, according to the reviewer, an extensive paragraph devoted to the predictions of astrologers and the connection of historical events with the location of the planets is superfluous. Of course, it is worth mentioning the importance of studying celestial bodies in Chinese culture, but a list of predicted events does not contribute to the disclosure of the topic. Fourth, the article needs in-depth editorial editing. In it are pretty rough stylistic and logical errors, not only reduces the overall impression of the article, but sometimes not allowing to understand the author's idea ("In the eyes of the Chinese, the sky helps to decide the fate of the people to control their lives", "materials of dictionaries (monolingual, derivational, etymological, encyclopedic, etc.) provide the researcher a great opportunity to uncover the content of the concept, that is, in forming the core of the concept includes the facts of culture, history, etc.", "Concept "sky" is an image of the world, which can be observed and described", "despite the seeming external similarity of this concept in the modern picture of the world there are also profound differences", "the Concept is one of the important concepts used in linguistics since the early 90-ies of XX century, although the term "concept" was first used by S. A. Askoldov in 1928", "celestial ?? Chinese term, which is a concept exclusive to space in Chinese linguistics", "Thus, we see one of the Chinese concepts of "heaven" in the sense of state was established in the Russian linguistic culture and acquired exclusively importance China", "But in Chinese tradition requests and sacrifice to the Sky, it's not a prayer, a certain cyclical rituals, marking the beginning of new seasons, the Emperor, as did the ancient Chinese, their sacrifices were supported by this system and gave the possibility of recurrence and the change of the seasons" etc.). Special attention to when editing should be given to cases explicit verbiage and codeslave, the use of words without considering the semantics: "the Importance of the study of such concepts as "heaven" and "earth" is a leader in the study of the ways of knowing and in the analysis of the evaluation of human activities, its transformation throughout the development linguosociocultural community," ""in this aspect of the study of concepts is seeking to clarify, what in the language picture of the world the Chinese concept of "heaven" is not just Kosmodem not only a reflection of visible natural phenomena but also some religious and even domineering public aspect is understanding. Such a semantically diverse content makes it possible to reward in the minds of representatives of the Chinese linguistic culture a larger semantic field than is commonly believed," etc. Fifth, the text needs to be corrected: there are a lot of punctuation errors in it. After the author's revision, the article can be recommended for publication.

Second Peer Review

Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
The list of publisher reviewers can be found here.

The conceptual level of language, which is considered within the framework of linguoculturology, allows objectifying not only the existing world, but also manifesting the idea of the essence of being. In the reviewed article, an attempt is made to consider the concept of "heaven" in the collective linguistic consciousness of China. As the author of the work notes, "this article uses a linguistic and cultural approach in describing the term "concept". We present the concept as an important part of the linguistic picture of the world, on the one hand, realizing the experience of a particular native speaker, on the other, reflecting the knowledge of the surrounding reality of the whole linguistic collective." At the beginning of the essay, it is noted that "heaven" is one of the fundamental categories of Chinese culture. In Chinese, the concept of "sky" is very rich in semantic meaning, and is often used in everyday communication. Speaking of classical Chinese philosophy, the relationship between heaven and man is a central issue in the study of ancient Chinese philosophy." The actual data, in my opinion, is correct and consistent. The article is a complete work in which the interpretation of the concept of "sky" is given from the proper methodological positions, because this concept is multidimensional in the understanding of Chinese residents: "the word "sky" is found everywhere in the Chinese language, and its metaphorical meanings are wide and diverse. The meaning of words is often determined by the original meaning, which is the result of an interconceptual comparison of human cognition. The main semantic connection between the original and metaphorical meaning is determined by the peculiarities of people's imaginative thinking. Linguists believe that the connection between the multiple meanings of polysemous words is not arbitrary, but develops from a typical one using a specific semantic expansion mechanism, and each connection between different meanings is justified." The relevance of the issue under consideration is beyond doubt, however, the scientific novelty of this work is conditionally objectified. I would like to note that with a sufficiently voluminous information base on the vector layout of the concept of "sky" in Chinese, it is difficult to identify something new, find and designate what has not yet been expressed. Probably, the novelty of this work lies in the systematic consideration of this concept, in the author's desire to connect the reader to a productive dialogue regarding this "concept". The style of work correlates with the scientific type itself, the terms and concepts that are used during the analysis are contextually appropriate. Starting from the spectrum of meanings of the concept "sky", the author plunges into the main part of his work into the more complex limits of this concept. It is no coincidence that it is stipulated that "in the linguistic picture of the Chinese world, the concept of "sky" is accepted not just as a cosmonym, it is a reflection of natural phenomena, an abstract concept in religious and historical aspects. Such semantic diversity makes it possible to create a broader semantic field in Chinese linguoculturology", "the sky in Chinese philosophy symbolizes the supreme central deity. It differs from the concept of God in the Abrahamic religions, where God is represented as a person, heaven in Chinese philosophy implies an impersonal category. It is the supreme force in the world order, with the help of which the seasons change, day and night come, it rains, the harvest ripens. Peace and tranquility on earth, a plentiful harvest are proofs of the goodness of Heaven. Conversely, floods, earthquakes, famines, riots, and epidemics are harbingers of "heavenly wrath." Heaven spared neither the rulers nor their subjects, it could punish anyone." The material is interesting, easy to understand, it can be quite successfully used in studying the Chinese language and Chinese culture (the theoretical and practical levels of work are properly maintained). The examples that are introduced into the text, in my opinion, are successful: "also in the Chinese language there are idioms with the word heaven that have a religious or metaphysical meaning. For example, ???? accept the will of heaven (the mandate of the Kingdom); ???? divine favor; ????,???? heavenly order above all else, which is impossible to break; ?????? God is watching everything we do. Chinese researchers Luo Xiaoxia and Yang Xuan note that the long-standing Chinese tradition of associating the successful completion of a case with the blessing of Heaven is also reflected in some national expressions: a heaven-given chance (a very good opportunity). Good ties are sent down by heaven (a happy marriage is destined by fate)." The work is sustained within the framework of a scientific project, citations / references are given fully, an appeal to the authority of opinions is available. The text does not need serious semantic editing, the topic of the work as such has been disclosed, the goal has been achieved. In the final section, the author comes to the following conclusion: "the concept of "heaven" reflects the national Chinese culture and, having received a certain refraction in ancient Chinese religious teachings, gradually lost its main religious significance. The unique Chinese linguistic picture of the world has undergone certain changes in relation to the concept of "heaven" towards its formation of new meanings and values, in particular, in defining heaven as part of a harmonizing principle in human life." The bibliography of the text is fully used during the development of the question. With this in mind, I would like to state: the article "The concept of "heaven" as a set of collective ideas in Chinese linguoculturology" can be recommended for open publication in the journal "Litera".