Analysis of Chinese Students' cultural and linguistic personality based on slang

Khe Yan'li ORCID: 0009-0004-6792-4352 Postgraduate; Faculty of Foreign Languages and Regional Studies; Lomonosov Moscow State University 1 Mendeleevskaya St., Moscow, 119991, Russia linda.he@yandex.ru Other publications by this author

Elistratov Vladimir Stanislavovich Doctor of Cultural Studies Professor; Faculty of Foreign Languages and Regional Studies; Lomonosov Moscow State University 1 Leninskie Gory str., Moscow, 119991, Russia vse.slova@mail.ru

In Russian linguistics, the issues of cultural and linguistic personality have been covered by various linguists. The scientific development of the category "linguistic personality" is presented in the works of such scientists as V. V. Vinogradov, I. L. Weisgerber, G. I. Bogin, A. A. Leontiev, Yu. N. Karaulov, V. I. Karasik, V. A. Maslova, K. F. Sedova, E. Yu. Prokhorova and others ^[13]; ^[21]. In the theory of intercultural communication, a linguistic personality is a culturally specific type of communicant with a culturally determined worldview and value system, capable of intercultural transformation ^{[10, p. 232]}. Each linguistic personality begins at the cognitive-semantic and pragmatic levels, where its individuality and originality manifest themselves. According to N. I. Gainullina, in the discourse of a particular linguistic personality, the laws of text construction, the laws of word compatibility, etc. come into effect, which at the syntagmatic level allow us to talk about the semantics of a word and about the ideas and goals that the creator of the text pursued with such use of words ^{[21, p. 4]}. However, in the context of the fact that linguistic consciousness is a part of cultural consciousness, V. P. Furmanova integrates the properties of linguistic personality in determining the quality of the subject "cultural and linguistic personality". A cultural and linguistic personality is an integrative and integral quality of a subject with a certain ethno– and socio-cultural status, linguistic and cultural information stock, presented in the form of thesauri, and the ability to apply it adequately, which indicates the levels of proficiency in language and culture ^{[23, p. 4]}.

A cultural and linguistic personality is a unity of the collective and the individual, which exist in inseparable connection with each other. On the one hand, collective memory and collective aspects of language are made up of repeated individual experiences – a complex mosaic of individual inclusions, word usage, communication strategies, etc. On the other hand, an individual personality is formed on the basis of collective experience and collective memory. The identity of a linguistic personality cannot be formed outside the human community, because it involves identifying oneself with others and analyzing oneself against the background of others. Thus, the linguistic personality is a complex interweaving of the collective, refracted through the prism of individuality, and the individual, interspersed with the collective ^{[17, p. 101]}.

Cultural and linguistic personality is multifaceted, and it can be explored and analyzed from different points of view.:

1) collectivity / individuality;

2) universality / national specificity;

3) psychophysiological characteristics;

4) social affiliation;

5) mentality;

6) Linguocognitive approaches;

7) language proficiency (native and foreign);

8) Thesaurus;

9) conceptosphere;

10) pictures of the world;

11) hierarchies of values ^[16]; ^[17].

The purpose of this study was to study the peculiarities of the cultural and linguistic personality of a modern Chinese student in Russian and Chinese universities. The research methods were the analysis of relevant materials and observation of the studies and life of Chinese students. The research materials were a selection of slang vocabulary from an electronic Russian-Chinese dictionary (https://bkrs.info /) and scientific articles in Russian and Chinese. Slangisms and articles were analyzed from the point of view of reflecting in them the national mentality of modern Chinese students, which is manifested in the choice of certain speech expressions, psychophysiological characteristics, as well as in the value dominant behaviors. The following values were used as criteria for selecting slangisms and articles: the degree of dependence on the team, the degree of personality manifestation, attitude to teachers, attitude to food, attitude to work, attitude to the desired profession, attitude to life.

The students who were the subject of the included surveillance are Chinese who came from MSU-PPI in Shenzhen and studied at Lomonosov Moscow State University from September 2023 to June 2024. at the Faculties of Philology and Biology. The age of the group of Chinese students studying at Moscow State University and Moscow State Pedagogical University in Shenzhen is currently about 20-30 years old.

Over time, society changes, and with it the language, which is a product of society, also changes. Slang, as a form of language, is also constantly being updated. The change in slang reflects profound changes in the linguistic picture of the world ^{[9, p. 32]}.

There is currently no consensus in modern linguistics on the nomination of the concept of "slang". Some linguists (L. I. Antrushina, I. V. Arnold, S. A. Kuznetsova, and others) identify slang with jargon and argot, noting that "This whole part of the vocabulary differs in its colloquial and informal character." Other scientists, such as I. R. Galperin, are convinced that the concepts of "jargon" and "slang" are not identical. The linguist writes: "jargon is a cipher language of socially or professionally restricted groups, and slang is the language of informal communication of various social/age groups" ^[7].

Being quite mobile layers of colloquial speech, jargon and slang include a widespread system with an emotional connotation. This is due to the fact that everyday speech reflects the differentiation of socio-cultural groups of the population, various kinds of social groups. Accordingly, one can observe various ways of expressing thoughts, emotions, constructing written and oral texts, and using words. In all this diversity of speech, the specific norms of speech behavior of each of the socio-cultural groups of the population are reflected.

These trends are most vividly reflected in youth communication, i.e. in youth slang. Speeding up the pace of life leads to a rapid growth of vocabulary, because at least one word must correspond to each new concept. Accordingly, the dictionary of slang is expanding, since it is the younger generation, which is not yet bound by the literary norm and the influence of tradition, that first perceives technical and social innovations and gives them colloquial names.

Youth slang is a special linguistic phenomenon. It is used mainly for oral communication, does not have an independent phonetic and grammatical system and carries obvious age characteristics, as well as features of time and society ^[31].

The essential features of youth slang are, firstly, its use by a limited age group of people, and secondly, a special semantic connotation of words and expressions, primarily emotional, expressive and evaluative. The language is characterized by stability in the sense of maintaining the inviolability of the grammatical laws of language construction, therefore the language preserves the tradition of this culture.

The age group of Chinese students studying at Moscow State University and MSU-PPI in Shenzhen is currently about 20-30 years old, so they actively use youth slang in their speech. Next, the cultural and linguistic personality of Chinese students is analyzed by selecting some slang words in cultural fields that correspond to the above-mentioned values.

Chinese students in Russia like to pronounce words like 666 (excellent), Wo-qu (fuck you!), Zei-xiang (very tasty), Ba-bi-Q-le (kapets), etc. Perhaps the slang vocabulary of these students covers different aspects of life and study in Russia.

(1) 666 (六六六, 棒极了, 棒呆, 酷,绝绝子) means awesome, cool (from English cool), cool, cool, great, cool, cool, cool, great, super, awesome.

(2) Wo-qu (我去, 你妹！擦！靠！) means damn, fuck you! Holy shit! Students often use this word when they talk about their problems and failures.

(3) Zei-xiang (贼香) means very tasty. Chinese students say when they eat together, “Wow, Zeixiang!”

(4) Ba-bi-Q-le (芭比q了) stands for kapets. For example, " 完了, 完了 , 芭比q啦 — everything, a complete mess." Basically, it means that everything has failed, it's over.

(5) Niu-bi (牛, 太酷了, 干得漂亮) means "very cool, cool", is a word that young people like to use, especially students.

(6) Tang-ping means "to lie down stretched out" (from extreme fatigue). In a figurative sense, this word refers to the social movement of Chinese young people who do not want to adjust to the stressful rhythm of life and work caused by high competition and low social mobility in modern Chinese society, and deliberately limit their needs to a minimum level.

(7) Da-zi (搭子) means card partner or Majiang. From that word arose such slangisms as 学习搭子, meaning a friend in studies;Also, 饭搭游子,,,,,,,,, means a friend for food (such a friend can be asked to accompany you to a restaurant where it is inconvenient to go alone); 旅游搭子子, means a travel friend.

(8) Shuang-Q (Thank U), this slang comes from English, means “thank you” with a negative meaning, like “a disservice” in Russian.

(9) Wo-ye-shi-zui-le (我也是醉了), jargon. I'm drunk too; are you kidding me? Are you kidding me? I have no words (about the extreme degree of surprise) (Internet slang) I can't even...Are you kidding me! OMG!

(10) Chi-tu (吃土) Eat the earth!slang is land; for example, to live very poorly, there is nothing to eat (because of excessive spending of money).

(11) Chi-gua-qun-zhong (吃瓜群众), jargon. to observe without having to do with the question; to gawk, uninformed masses, crowd of onlookers, gawkers.

(12) YYDS (永远滴神) is the best that ever existed.

(13) Bu-zao (不造), XS.

(14) Sao, at first such a word appeared in Chinese poetry and symbolized wonderful poets and writers in the humanities, and nowadays in local speech expressions of the Xinjiang Uygur Autonomous Region (XUAR) it means cool.

(15) Po-fang, I'm shocked, I'm shocked.

(16) Gan-fan (干饭), eat, eat.

(17) Chi-huo, a lover of food, a dainty, a gourmet, a glutton, a foodie.

(18) Fan-er-sai (凡尔赛), imitation of the absence of show-offs; to imitate the absence of show-offs (when emphasized modesty hints that you are actually wow, but terribly tired of all this fame, money, fashionable parties and your own genius); to brag, but not directly.

(19) EMO, depression.

(20) Ma-pi-jing, asshole, sycophant, sycophant, sycophancy and sycophancy; sycophancy and nepotism, flattery, sycophancy, ingratiation.

(21) Fen-qing, padded jacket, "angry youth" (about patriotic, nationalistic or critical-minded young Chinese).

(22) Fou-xi (佛系), don't care, don't care, sneeze, don't be interested in anything, be indifferent to everything, don't care; don't care; be interested only in my peace of mind, going with the flow and relying only on fate; I don't care — I enjoy life.

(23) Ren-jian-zhen-shi (人间真实), direct meaning - earthly reality, human reality; jargon. vitally, zhiz, zhiz, tru.

(24) Mei-yi-si ( 没意思, 没劲), about nothing?

(25) Kai-xin (开森, 开心; 满意, 享受), high.

(26) La-ji (垃圾), sucks.

(27) Zao-gao (真糟糕, 我靠; 不愉快的事, 真糟糕, 坏事), tin, ass, Holy smoke.

(28) Ma-ya (哎呀, 哎哟, 天. 唉呀妈呀), e-my.

(29) Bi-xin, fold your fingers into a heart.

The students' slang fully demonstrates the individual characteristics of Chinese students who find themselves in the circle of Russian students ^[4]. In addition, it also reflects the state of life, studies and communication of university students, reflects the cultural characteristics of the Chinese nation. However, it should be noted that slang is difficult to translate from Chinese into Russian ^[5]. For example, many of the above Chinese slang words do not have slang analogues in Russian ("干饭" - to eat, etc.). Therefore, in this article we will limit ourselves to analyzing the cultural and linguistic personality of a modern Chinese student in Russian and Chinese universities based on a small group of the most common vocabulary.

(1) Independence from the team

There is a stereotype that collectivism is more characteristic of Chinese students than individualism. However, we believe that everything is not so clear.

Due to the rapid development of China's economy, almost every current Chinese student is the only child in the family, he has become the center of the family since birth, accustomed to pay more attention to himself and be egocentric ^{[6, p. 33]}. Due to the relative democracy and freedom of family education, students are independent in their thinking, do not like it when others interfere too much in their lives, and use various ways to attract the attention of society in order to show themselves; they pay more attention to subjective feelings and individual consciousness. They focus on self-expression and also set higher standards of quality of life. They express their individuality in their thoughts, training, and lifestyle.

On the other hand, such a judgment is widespread among Chinese students in foreign countries.: "Don't believe the Chinese abroad, because the Chinese lie to the Chinese." For example, there are many Chinese students who were deceived when exchanging currency in Russia. A recent study showed that 58.33% of students were afraid of being deceived by unfamiliar Chinese people ^{[26, p. 26]}.

Students leave China to study in Russia, pursuing personal independence and their own thoughts, and have a strong sense of competition. However, in a foreign country, people need the help of others when they encounter problems. Thus, small groups appear, but they also show a strong personality. If there is no collective formed by a larger social group to work together, then it also seems inappropriate as a gathering of people ^[12]; ^[27].

Small groups formed by students are often focused on solving a specific problem. This is reflected in slangisms such as dazi (搭子)), which means partner or buddy, 学习搭子, which means study partner, 饭搭子子, which means food partner (such a friend can be asked to accompany to a restaurant where it is inconvenient to go alone); 旅游子子, which means travel partner, etc.. The first the reason for the appearance of such slangisms still lies in loneliness, and the second is that an equal distribution of funds can reduce the necessary expenses. Of course, security factors cannot be ignored either.

Nevertheless, Chinese students do not demonstrate their own worldview in the classroom, on the one hand, due to the fact that the language creates some obstacles to a certain extent, it is difficult for them to get closer to Russian teachers and students. On the other hand, disputes create conflicts and it is difficult for students to manage the consequences. But in a small group outside of school, Chinese students behave egocentrically and flaunt their individuality. If problems arise, they will first turn to their Chinese peers for help. This may be a small group with a cultural and behavioral identity formed by the national community ^{[20, p. 195]}.

(2) The desire to "save face"

From the point of view of national culture: An individual feature of Chinese students is silence(for fear of "losing face") ^[1].

There is a widespread prejudice that Chinese students have no identity. The reason is that most Chinese students study as 吃瓜群众 (jargon for observing without being relevant to the issue; gawking, uninformed masses, crowd of onlookers, gawkers). Therefore, Chinese society criticizes the exam-oriented national education system for turning students into ticket machines, and standardized teaching in the conveyor mode erases the individuality of students.

In fact, Chinese students have a personality. All students have different perceptions, different thoughts, and different values. They have different attitudes to different things, different beliefs, and different emotional experiences. Of course, their behavior also varies. In general, Chinese students have always had a personality, and they have not lost it under the influence of exam-oriented learning.

But the fact is that between individual and comprehensive education, China focuses on the latter, otherwise they shoot at the bird that puts its head out, that is, the initiative is punishable ^[3]. Although personal education is currently an important goal of quality education in China, it cannot be said that this goal has been achieved. Until now, it is not accepted in China to encourage students by teachers (however, as well as children by their parents). The reason is that China has a large population and a large class size. To facilitate the work at the university, teachers will interact with students in a uniform manner. Therefore, students have poorly developed self-expression skills.

For this reason, Chinese students who have come to Russian universities remain silent in class and prefer a dogmatic teaching method, unlike Russian students ^{[11, p. 47]}. And when they assimilate learning materials to a certain extent, they become able to communicate with the teacher so that mistakes are not too egregious ^[22]. The fear of making a mistake, the fear of being misunderstood, and the fear of making a bad impression will not allow students to engage in dialogue. Of course, there are young people who are ready to learn in the style of Platonic dialogue, but this situation requires two-way interaction between the teacher and the students, requires great tolerance and encouragement from the teacher. However, it is difficult to find such teachers, while mechanical memorization makes it easy to complete learning tasks, but it is not easy to say whether the quality of such teaching meets educational standards.

Chinese students can know the material, but not give feedback to the teacher whether they understand it. It may be the other way around: the student does not understand, but is also silent ^[23]. Even worse, students who are not silent can pretend to understand what is sad. Confucius said that “Knowledge consists in knowing what you know and not knowing what you don't know.” In other words, if a person openly and without hesitation says that he does not know about something, then he is showing wisdom. The student should not deceive himself: when dialogue is impossible, models of memorization and dogmatic perception of the material will prevail, but this does not destroy the student's individuality, it just silences individuality.

Every person has certain traits that set them apart from other people. When Chinese students are in front of a teacher, they are very reserved, while in the circle of their peers they behave differently - they talk freely on any topic and behave at ease. Naturally, it's difficult for people to see another person's real face, so some people think that Chinese students don't have a personality. Hence the misconception. When communicating more closely with international students, it turns out that every young man and every girl from China has an individuality: someone is more sociable, someone is a little more silent, and silence is also a manifestation of personality. Therefore, the notion that Chinese students have no identity is false.

(3) Pleasing (guanxi)

One of the characteristics of Chinese students is pleasing (guanxi). This is due to the desire to establish a good relationship between teacher and student, which contributes to the development of students and the improvement of the quality of education.

Students who are not silent in class and actively respond can actually study the materials and express some of their own opinions. But sometimes students intentionally please the teacher and agree with some point of view only in words. However, there will always be differences between Chinese and Russian cultures that evoke different beliefs. The difference in knowledge between teachers and students arouses interest in the dialogue between teachers and students. In addition, teachers can always praise and satisfy student vanity. Chinese students love to be praised, and they strive to please the teacher. Saying some unusual words is like wearing non-traditional clothes that can always attract people's attention. Such a student, who is trying to please the teacher, can be characterized by slangism - sycophant, sycophant, sycophant, fawning and sycophancy.

There are also students who are silent in class, but often communicate with the teacher after the lesson. It can be assumed that they want to pass the exam successfully. In another situation, students are silent in class and silent after class, but in life they have a different character — they communicate freely with classmates. Fawning is a way of interpersonal relationships through which a student wants to make a good impression on a teacher in order to pass an exam and graduate successfully. But in real life, he can easily change this mask of pleasing to a completely different one, like a chameleon.

Pleasing (guanxi) is one of the ways of adaptation, it is a complex and multifaceted phenomenon ^{[14, p. 285]}. It implies a person's fitness to exist in society, in accordance with the requirements of society and their own needs, motives, and interests. Adaptation criteria: a) objective (external) — productivity of activity, academic performance, compliance of behavior with social norms, etc. and b) subjective (internal) — subjective satisfaction with one's position, absence of psycho-emotional stress, anxiety, etc. Accordingly, adaptation is a multicomponent education from a content-structural and subject-applicative point of view, and pleasing (guanxi) is the main means for adaptation.

However, in addition to the negative meaning, guanxi also includes gratitude. There is a phrase in China: “one day I study with you, you are my father all my life.” Therefore, it is necessary to establish a good relationship with the teacher, and one should always be grateful to fate and the teachers for their help. In this situation, students will fold their fingers into a heart to express their appreciation to the teachers.

(4) The cult of food

Another feature of Chinese students is the cult of food. For students, in addition to problems with studying and communication, the next most important issue is nutrition.

National food is a historically developed, complex system of nutrition for the people of a country (nation), including a set of basic foods and dishes that are fundamental to this nation, as well as methods of processing and cooking food, serving and receiving it, preserving and storing it, a system of prohibitions and restrictions, food preferences, sometimes having a physiological character (intolerance to a particular product) ^[18]. For example, Chinese students do not drink kefir or eat sour cream, etc.

Due to the differences in food culture between China and Russia, most Chinese students in Russia cook for themselves because they like fried vegetables, spicy soup, and Lanzhou noodles. In addition, there are big differences in seasonings and cooking methods. Even in China itself, there are its own peculiarities regarding food. Northerners love noodles, so their character is bold; southerners love rice, their character is tender like rice. But there are exceptions: some Chinese people love rice and noodles at the same time. Chinese students in Russia spend their free time eating. Perhaps food has been very important in the minds of the Chinese since ancient times ^[15]. Students, especially from the southern part of China, may wear old clothes and look bad, but they will never neglect delicious food. That's why Chinese students often say: We are all gluttons and dainties, and now let's have something to eat together!

When Chinese students eat together, they say, “Wow, Zeixiang!”. Zeixiang means very tasty. Enjoying food together is a common way for Chinese students to communicate; it is a means to relieve stress and relax. The Chinese people consider food to be their heaven, i.e. food is the most important thing for the people. When students are depressed, there is no meal that cannot solve the problem. If one meal doesn't work, there will be two meals. Eating together is the most important hobby and the best way to communicate for Chinese students, perhaps to the same extent that walking together is for Russian students.

(5) The desire to make money

Students studying in Russia have a definite desire to earn money ^[29]. Young people from well-off families who want to enroll in bachelor's degree programs will primarily choose Europe and the United States, while those whose parents do not have great wealth will choose Russia. Of course, the degree of economic development of the country to which the student goes is related to the financial security of the family. There are other reasons: Europe and the United States attract Chinese students because of their advanced economies and technologies, Japan and South Korea because of their cultural and racial similarities, and Russia because of its political and historical background.

Most undergraduates continue their previous bachelor's degree. They come to Russia to improve their language skills and professional abilities. Moscow is the first choice for Chinese students, as it not only guarantees high—quality education, but also provides many earning opportunities.

Making money is important for Chinese students of both sexes. Currently, Chinese society attaches special importance to women's independence, self-confidence and self-improvement, as well as the principle of non-marriage, so a Chinese girl needs to have her own source of income. A man needs to find a partner, so making money is also of great practical importance to him.

Elon Musk said that money is the right to allocate resources. The goal of students is to earn money in order to enjoy and love life more than the meaning of life. In addition, earning money not only allows students to pay for tuition and accommodation, but also provides an opportunity to escape extreme poverty so that they do not have to eat the land. (slang is land; mod. to live very poorly, there is nothing to eat). More importantly, self-confidence and self-reliance make people happy, and this allows them to accumulate life and work experience. In addition, there are students who skip classes to earn money. Of course, it is possible that there are few cases of illness and voluntary leave.

(6) The desire for a sedentary lifestyle

A.V. Pavlovskaya noted in her article that Chinese students are lazy and skip classes. Admittedly, some Chinese students do not have a responsible attitude to their studies, and this is how they differ from the Chinese graduate students in chemistry whom she saw in the United States ^{[19, p. 56]}.

However, students are different and their behavior is influenced by various factors.

Firstly, the family environment has a great influence on the personality of students. Students from peasant families are usually hardworking, kind, simple, not very well educated, with an inertial type of thinking. In middle-income families, where parents are usually government employees and private entrepreneurs, students are usually well educated, have flexible thinking, and build interpersonal relationships well. Elite families are not discussed here, because they are a minority. Chinese students who come to Russia to study for a bachelor's degree are usually from middle-class families and are careless about their studies.

Secondly, Chinese students currently have many psychological problems ^[8]. For example, by relying too much on the Internet, students get most of their information from it, become addicted to information, and experience a sense of emptiness. "Internet poisoning" has become a common psychological problem among students. They are addicted to online chat rooms, online dating, and online games, seeking spiritual support, or avoiding society, family, and work because they cannot find a sense of identity. In real life, when they are under pressure, they seek spiritual relief and solace in the online world. And once in the real world, they become restless because they don't know what to do. For this reason, students have to lead a “recumbent” lifestyle.

Thirdly, the diligence of students depends on the attitude of their teachers. Russian teachers interact with many students, and they cannot take care of every student: if there are too many students, it is easy to see the teacher's preferences for specific students. Teachers often give preference to some students over others, and this will affect the learning process. It is possible that some students who dropped out “lay flat” because they were demotivated by the teacher's attitude.

Another important factor determining the diligence of Chinese students in Russia has a social origin. In China, fierce and senseless competition in different spheres of life has led to the emergence of the Tangping social movement. Tangping means "to lie down stretched out" (from extreme fatigue). Figuratively, this word refers to the counterculture of Chinese young people who do not want to adjust to the stressful rhythm of life and work caused by high competition and low social mobility in modern Chinese society, and deliberately limit their needs to a minimum level. Those students who study well and are ready to compete will choose countries such as Europe, America, Australia, Singapore or stay in China itself. At the same time, “recumbent” Chinese students are more likely to prefer Russia, because there is little competition ^[24].

Therefore, when students are lazy, they need self-motivation and determination, and they also need to communicate more with teachers and peers so that the university warms and nourishes the soul. Thus, the atmosphere at the university and good academic relations between teachers and students will greatly influence human development.

(7) The desire to be a civil servant

Since ancient times, a key place in the culture of the Celestial Empire has been given to the state. Therefore, the official was the most important representative of the elite of traditional Chinese society, which means that achieving his position was desirable for many Chinese people.

One of the qualities required to become a civil servant was considered to be diligence in learning. Confucius said, “Those who study hard will become officials.” The judgment speaks about the need for constant self-improvement, it expresses Confucian ideas that the elite of society should be energetic educated people who have achieved their position through hard work and incessant study ^[28]. In addition to the role of diligence, this judgment also highlights the overall importance of education for a Chinese person who wants to be an official.

The influence of communist ideology, on the one hand, preserved a number of traditional Chinese ideas about the role of the state and bureaucracy, and, on the other, led to certain changes.

Currently, Chinese students are literally born with communist views such as Marxism-Leninism, the ideas of Mao Zedong, the theory of Deng Xiaoping, the concept of the "three representations", basic socialist values, etc. The Chinese believe that matter determines consciousness and that the most important thing in life is work. They believe that work brings satisfaction and joy to people. They focus on the material reality, have great spiritual needs, but do not know how to properly realize them. Thus, hard work is still considered an important quality of a Chinese student. At the same time, the idea of the primacy of the material makes the goals of Chinese students more utilitarian.

Therefore, on the one hand, Chinese students care about the future and fate of the country, pay attention to solving global social problems, but on the other hand, the pressure of market competition makes student values more pragmatic. They primarily strive for material benefits and a high quality of life. In this regard, for example, some students consider joining the party as a way to find employment and achieve personal well-being, which reflects the pragmatism in their political beliefs.

When current students pass the exams and enter the civil service system, everyone will consider them successful people. Their friends and acquaintances will tell them: 666! (awesome, everything is going well; cool, cool, cool, great) ^[25]. Government employees, although their salaries are not as high as those in business, have decent jobs, good social benefits, and do not worry about old-age pensions. In other words, according to the ideas of Chinese youth, representatives of this profession can "lie stretched out".

(8) Poetry as a philosophy of life

Chinese students often express their attitude to life through slang, for example, zhiz - vitally (人间真实, jarg. vitally, zhiz, zhiz, tru). It is an abbreviation of the word "life". The word "life" is usually used after funny or instructive stories.

When faced with problems, students say that it is not necessary to fall into EMO (depression), but rather to have a vitalistic attitude to life, to understand real life. They want to live a life similar to the poetic life of M. Heidegger and the Chinese Yesenin — Hai Tzu.

Heidegger argues that a person's whole life can be a poesis, this productive attitude to life when a person reveals existence in the world as it is. Its essence lies in the determination to gain an individual experience of a genuine experience of being ^{[2, p. 43]}. For Heidegger, a person always deals with existence in its being, he is characterized by duality: he sees certain things through the ways he already has at his disposal, and at the same time he is open to every thing in its being. He is open to the existence of a thing as the transcendence of everything that is already ready, known, and lived.

It is important to understand here that such openness can be present not only where we really see the creation of something that surprises us with its novelty. The language is open to innovation and modernization. The reason is that language is characterized by the ability to quickly respond to changes in society by the appearance of new words or meanings of old ones, as well as the oblivion of words that do not correspond to the time and have lost their relevance.

Chinese students have their own characteristics and uniqueness, and in the field of education it is necessary to adhere to an individual approach to learning and treat students with tolerance ^[27]; ^[30]. Then both students and teachers will have a poetic world in their own fields. It can be seen that poetic presence can also be exercised in those lifestyles that involve some repetition. A person turns out to be productive in this very sense, leading to the manifestation in beauty and power of what is imperceptibly hidden and present in the things themselves.

It is obvious from the above that, depending on the individual characteristics of different students, common goals will have different priorities. Therefore, everyone is unique and has an individuality, and one should not generalize or be biased. All of the above is the meaning of human existence in a certain space and time, students want, as Dostoevsky wrote in The Brothers Karamazov, to love a specific life, not the meaning of life.

In addition, modern Chinese language and culture have changed with the development of society, and at the same time they have shaped the personality and values of the students in the team. Therefore, more contacts and exchanges are needed for a deeper and more accurate understanding of Chinese students.

Conclusion

Despite the small sample size of slang vocabulary, this is enough to see the cultural and linguistic personality of modern Chinese students at Moscow State University and Moscow State Pedagogical University in Shenzhen based on these youth slangs, which are distinctive, diverse, complex and interesting.

We see that the peculiarities of the cultural and linguistic personality of Chinese students are manifested through the value dominants reflected in slang. Looking at slang units, we found that they represent such important values for the Chinese as independence from the team, the desire to "save face", "pleasing" (Guanxi), the cult of food, the desire to earn money, the desire for a sedentary lifestyle, the desire to be a civil servant, poetry as a philosophy of life. These dominants, related to the axiological dimension of the national image of the world, in many aspects determine the speech behavior of students, in which slang becomes one of the most expressive forms of expression of how the value core of culture is experienced and interpreted by the consciousness of modern youth.

Summing up, it can be noted that youth slang allows us to discover the specifics of the cultural and linguistic personality of modern Chinese students. Slangs, on the one hand, reveal the linguistic and cultural characteristics of a Chinese student, and on the other, preserve the uniqueness and complexity of the personality. Chinese youth slangs carry the content of students' Chinese identity. Thus, the analyzed value dominates of slang reveal the peculiarities of the cultural and linguistic personality of students. Of course, the value dominants of youth slang are not limited to the proposed examples and will be studied in more detail in future works by other researchers.