Journal of Social Sciences and Humanities Research Fundamentals
85
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TYPE
Original Research
PAGE NO.
85-88
DOI
OPEN ACCESS
SUBMITED
16 March 2025
ACCEPTED
12 April 2025
PUBLISHED
14 May 2025
VOLUME
Vol.05 Issue05 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
The Role of Ethical Norms
in The Formation of
Speech Etiquette
Islamov Utkurjon Hosiljonovich
Professor of the Department of Uzbek and Foreign Languages, Institute of
Social and Political Sciences, Uzbekistan
Abstract:
This article discusses the importance of ethical
and moral norms in the formation of speech etiquette.
The way individuals express themselves verbally reflects
not only their linguistic competence but also their
cultural upbringing and moral consciousness. The article
analyzes how politeness, respect, and ethical
responsibility influence verbal communication in both
everyday and professional contexts. Particular attention
is given to the role of national values, traditional
customs, and interpersonal respect in developing
respectful and appropriate speech behavior.
Keywords:
Speech
etiquette,
moral
norms,
communication, ethics, politeness, verbal culture,
interpersonal respect, national values.
Introduction:
Speech etiquette is an essential
component of communicative culture that governs the
way individuals interact through language in different
social contexts. It is not limited to the correct use of
grammar or vocabulary but also includes the
observance of ethical and moral norms that ensure
respectful,
polite,
and
culturally
appropriate
communication. The foundation of speech etiquette is
closely tied to the individual’s socialization process,
which is deeply influenced by family, education, cultural
traditions, and religious teachings.
In Uzbek culture, as in many Eastern societies, speech is
not merely a tool of communication
—
it is also a
reflection of one’s character and respect for others.
Concepts such as hurmat (respect), odob (etiquette),
and axloq (morality) are ingrained in interpersonal
communication and are often conveyed through speech
acts like greetings, expressions of gratitude, apologies,
and other forms of polite interaction.
The formation of speech etiquette begins at an early
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age, primarily through parental guidance and societal
expectations. The use of respectful language when
addressing elders, careful selection of words in formal
contexts, and sensitivity to the emotional state of the
interlocutor are all indicators of a well-developed
speech culture rooted in ethical awareness.
Moreover, religious and philosophical teachings have
historically emphasized the importance of good
manners in speech. Islamic ethics, for example,
encourages believers to use kind words, avoid
offensive language, and speak truthfully, all of which
form the ethical foundation of speech etiquette.
Similarly, classical Uzbek literature and proverbs often
highlight the value of beautiful and respectful speech.
In modern times, the relevance of speech etiquette has
grown even more with the expansion of digital
communication. While online platforms offer ease of
interaction, they also challenge traditional notions of
politeness and respect. Therefore, the integration of
ethical norms in speech behavior remains a critical
educational and cultural objective.
METHOD
It is known that the scientific study and generalization
of existing views on any field of science is of great
importance for its development. In many popular
scientific articles, manuals and treatises on speech
culture, there is a view that the object of study of this
field is to eliminate shortcomings and defects in
speech.
Russian linguist V.V. Veselitsky in his treatise “On Some
Concepts of Correct Speech” expressed the opinion
that this view is not entirely correct. Of course, such a
view was limited in a certain sense. In fact, such a view
can only determine a certain task of the field of speech
culture.
In our opinion, it is also wrong to view this field as a
field that promotes existing achievements in science
among the masses in order to improve the linguistic
knowledge of language speakers and is engaged only
in mass propaganda. In fact, the main task of the field
of speech culture is to promote the scientific results
and achievements of linguists in this field to the
general public.
There is also a view in linguistics that the most
important task of the field of speech culture is to study
what is called correct speech, that is, the laws of
speech, the quality of speech. According to this view,
the field of speech culture should define correct
speech and deal with the issue of creating exemplary
speech.
“Correct speech is actually normative literary speech.
However, it is very difficult to clearly define the so-
called normative literary speech and its elements.” In
general, the issue of creating correct speech has not yet
been sufficiently studied in linguistics. However, some
scientists believe that it is extremely important to
determine the list of words that are considered correct
and acceptable for use in the language, and to compile
a dictionary. But to this day, no one has been able to
determine the principles of compiling a dictionary of
correct speech. It is observed that approaches to this
issue are also diverse. It can be said that a dictionary has
been created in this area in Russian linguistics.
There is no clear conclusion in science about what
should be based on when compiling a correct speech.
There are many such controversial issues in the field of
speech culture, which indicate that determining the
laws of correct speech is an urgent problem. Linguist
B.N. Golovin put forward the point of view that the field
of speech culture should study the concept of “good
speech”. According to the scientist, one of the tasks
facing the science of linguistics at present is to clearly
define good, exemplary speech, its specific features.
B.N. Golovin himself tried to define good speech.
According to him, good speech should meet the
requirements of correctness, purity, accuracy, brevity,
expressiveness.
So, many aspects of the concept of good speech, like
correct speech, have not yet been clearly defined. Since
this issue has been a subject of debate among many
specialists for many years, there are a lot of articles
devoted to this issue.
Some linguists do not approve of these views of B.N.
Golovin. As V.G. Kostomarov and B.S. Shvarkof note, the
signs that B.N. Golovin considers to be the
characteristics of “good speech” belong to the non
-
linguistic aspects of speech culture. Therefore, they
write about the concept of “good speech” as follows:
“Teaching people to “think well, feel well, know well” is
not one of the issues related to the culture of speech. As
a result of such a broad approach to the issue of
“culturality of speech”, the linguistic aspect of it
expands significantly. The field of speech culture
becomes almost equal to the problem of educating
people.”
B.N. Golovin, by good speech, means primarily speech
that complies with the rules of morality. That is, it is
correctness, accuracy, logicality, comprehensibility,
expressiveness and expediency that show the basis on
which the relationship of speech with the literary
language is formed and structured.
Y.M. Skrebnev and V.V. Veselitsky noted that the object
of study in the field of speech culture is orthology (from
the Greek “orthos”
-
“correct” and “logos”
-
“word”,
“teaching”), that is, the doctrine of correct speech. O.S.
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Akhmanova and V.F. Belyaev, reflecting on the aspects
of the phenomenon of orthology related to speech
culture, also said: “The specific difference of orthology
from grammar, lexicology, phraseology, etc. is that its
main category is the category of variantness.” That is,
orthology is a concept related to the problem of
speech regulation, which has its own object of
scientific investigation.
DISCUSSIONS
Each language has variants formed according to the
style of speech, and such variants are relevant for all
levels of the language. For example, units such as
bilmoq, tanimoq, o‘rganmoq, anglamoq, tushunmoq,
fahmlamoq; katta, ulug‘, ulkan, buyuk; chiroyli, go‘zal,
yoqimli, ko‘rkam; mard, jasur, pahlavon, bah
odir can
be considered synonymous variants that have arisen
according to the style of speech in a broad sense.
Orthology studies the need to determine the
appropriate ways of using such synonymous variants in
the speech process and create a theory of cultural
speech on this basis. Therefore, the main object of
study in the field of speech culture is indicated in the
requirements and rules of orthology.
As is known, during the 1960s and 1972s, various views
were put forward in Russian linguistics and Turkology
regarding the field of speech culture, its object of
study, goals and tasks.
I. Richter, reflecting on the task of the field of speech
culture, says: “The basis of speech culture is adherence
to the norms of the literary language, which is an
important
component of general culture.”
Indeed, the concept of speech culture is an important
component of culture. In this regard, the issue of
adherence to language norms comes first. Approached
from this perspective, the first task of speech culture is
manifested in the attitude to language, how to use it.
It can be said that composing a good speech, along
with increasing love for the language, also causes the
culture of those who can use that speech in practice. In
turn, strictly adhering to the norms of etiquette and
not ignoring the most delicate points of these norms is
important for both the speaker and the listener.
Because only when the speaker and listener's attention
converge at one point does the purpose of the speech
reach its goal. The main criterion is that the speaker
expresses the same idea in different ways.
N. Mahmudov expressed the following opinion about
this situation in speech in Uzbek linguistics: “Demakki,
tilda bir fikrni bir qancha shaklu shamoyillarda
ifodalash imkoniyatlari mavjud, aynan qaysi shaklni
tanlash, muayyan fikr va muloqot vaziyati uchun eng
uyg‘un ifodani topa bilish nutq egasining tilga sohiblik
darajasi, mahoratu malakasi, ma’rifatu ma’naviyatiga
bog‘liq. Muloqot vaziyatini yetarlicha baholamasdan
turib, fikr ifodasi uchun tanlangan lisoniy libos, har
qancha to‘g‘ri va go‘zal bo‘lmasin, maqsad nishoniga
yetib bora olmaydi. Bunday ifoda hatto boshga balo
keltirishi ham mumkin. Go‘zal va nafis nutq sezgisi
hamda unga azaliy ixlos-
u e’tiqod an’anasining ibtidosi,
ayniqsa, ko‘hna
Sharqda juda qadim zamonlarga borib
taqaladi. Ayni vazifaning bizning kunlarimizga qadar
ham o‘sha mohiyatini yo‘qotmay kelayotganligi har
qanday jamiyat hayotida til va nutq nufuzining nechog‘li
muhtasham o‘rin tutishining shahodatidir”. It is
understood that although the main purpose of creating
a speech is to provide the listener with some
information, the requirement for it is to express this
speech in a way that is suitable for the listener.
Speech culture is the use of the possibilities of language
in the process of communication at a cultural level. This
process is the appropriate and purposeful use of
language, adhering to the established strict rules of the
literary language, as well as speech etiquette and
national etiquette.
CONCLUSION
The formation of speech etiquette is inseparable from
the cultivation of ethical and moral values. In any
society, respectful communication is a marker of
personal development and social harmony. Through the
observance of moral norms, individuals not only convey
their messages effectively but also strengthen
interpersonal relationships and promote mutual
understanding. In the context of Uzbek cultural and
educational traditions, speech etiquette remains a
powerful indicator of one’s upbringing and ethical
awareness, demanding ongoing attention in both
private and public spheres.
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rebnev Yu.M. On the Issue of “Orthology” //
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