STRUCTURAL COMPONENTS OF INTERCULTURAL COMPETENCE OF PHILOLOGISTS IN THE CONTEXT OF TEACHING ENGLISH LEXICOLOGY AND PHRASEOLOGY

Abstract

Summary. Introduction. The relevance of this study is driven by the absence, in contemporary scientific works, of a unified conception of the structure of intercultural competence among future professionals in any field. Therefore, elucidating the content of the structural components of intercultural competence is a necessary prerequisite for assessing the success of its development among philologists (future English language teachers).

Purpose. The purpose of the article is to examine and provide a theoretical basis for the structural components of intercultural competence among philologists, particularly in the context of teaching English lexicology and phraseology.

Methods. The methodological basis of the study is the competence-based approach. To achieve the set objective, the following methods were employed: analysis of publications on language teaching, deduction, concretization, comparative analysis of native and international experience in developing intercultural competence among philology students.

Results. The article emphasises the importance of the motivational-oriented, cognitive, activity-based and cultural components of intercultural competence among philologists. The motivational-oriented component is one of the most important in the study of English lexicology and phraseology, as it brings together an individual’s inner aspirations, value orientations and ultimate goals. The cognitive component comprises knowledge of the culture, history, customs, traditions and behavioral norms of other peoples. The activity-based component is a practical tool through which theoretical knowledge is translated into actual communication. The cultural component is responsible for awareness of cultural differences, understanding of non-verbal cues and the values of one’s own and other nations.

Originality. The scientific originality of this study lies in a comparative analysis of native and international experience in the development of philologists’ intercultural competence, as well as in identifying the structural components of intercultural competence that correspond to the specific focus of the study.

Conclusion. Understanding the structure of intercultural competence is crucial, as developing it requires focused work on its components in order to prevent conflicts and ensure effective intercultural communication. Furthermore, knowledge of this structure makes it possible to develop a methodology for training philologists’ intercultural competence.