The article is devoted to the study of the topical problem of reflecting the dialogic consciousness of a person in literary texts, using the example of the novel “Night and Day” by A. Chulpan. Based on the analysis of the image of the novel’s main character, the uniqueness of the dialogical relationship of Miryakub with the outside world, the relationship between his spiritual and physical entities, and dialogic relations at the subtle level of the hero’s consciousness are considered. It is emphasized that, as a hero of his time, Miryakub was the bearer of fractured consciousness, in which the active Self and the reflecting Self of the hero were not integral, but consisted of fragments, sometimes painfully contradicting each other. So, the hero’s hurt ego turned him into an active figure, who was trying to fix the unjust conditions around him, forming a code of a businessman who dares to violate the laws of morality, against which part of his reflective consciousness, based on Muslim and – more broadly – universal values, seriously protests. The struggle between both subjects of the hero's consciousness was manifested at several levels of dialogic relations: 1. interaction that does not reach the level of speech, 2. internal monologue/dialogue, 3. voiced monologue. The analysis of these levels of dialogic relations helped to characterize the peculiarity of the system of dialogic consciousness of a person, reflected in the novel “Night and Day”, and also confirmed that A. Chulpan was far ahead of his contemporaries in understanding and solving the problems of dialogism
The article is devoted to the study of the topical problem of reflecting the dialogic consciousness of a person in literary texts, using the example of the novel “Night and Day” by A. Chulpan. Based on the analysis of the image of the novel’s main character, the uniqueness of the dialogical relationship of Miryakub with the outside world, the relationship between his spiritual and physical entities, and dialogic relations at the subtle level of the hero’s consciousness are considered. It is emphasized that, as a hero of his time, Miryakub was the bearer of fractured consciousness, in which the active Self and the reflecting Self of the hero were not integral, but consisted of fragments, sometimes painfully contradicting each other. So, the hero’s hurt ego turned him into an active figure, who was trying to fix the unjust conditions around him, forming a code of a businessman who dares to violate the laws of morality, against which part of his reflective consciousness, based on Muslim and – more broadly – universal values, seriously protests. The struggle between both subjects of the hero's consciousness was manifested at several levels of dialogic relations: 1. interaction that does not reach the level of speech, 2. internal monologue/dialogue, 3. voiced monologue. The analysis of these levels of dialogic relations helped to characterize the peculiarity of the system of dialogic consciousness of a person, reflected in the novel “Night and Day”, and also confirmed that A. Chulpan was far ahead of his contemporaries in understanding and solving the problems of dialogism