The main linguistic discipline, according to Humboldt, comparative linguistics is. That general on what it is under construction, is a universal language ability of transformation of the world into thoughts. Though the general property of language ability covers all mankind, however, this ability is not realized in one universal language, and is carried out in great variety of languages.
Language covers mainly the objects entering a circle of requirements and interests of the person and purely substantsionalny properties of the extra language world, and more likely the attitude of the person towards him are displayed not so much.
The linguistic concept of Humboldt was influenced also by Friedrich and Augustus-Wilhelm von Schlegelej's ideas, the typological classification of languages created by them. Besides, as it was already stated above, formation of views of Humboldt went in the light of the German classical philosophy (I. Kant, G. W. F. Hegel, W. F. Schelling, F. G. Jacobi, etc.). Humboldt's ideas were one of sources of philosophical anthropology.
The problem of the person always riveted deep attention of such scientist as Humboldt and if to reduce together all philosophical interests of V. Humboldt, they can be designated one term - philosophical anthropology.
An increasing number of linguistic researches considers language in the relation to cognitive, historical and cultural and social factors. It is possible to note that in modern linguistics on the forefront there are problems connected in live functioning of language with its role in creation of a picture of the world.
The way of consideration by the scientist of the most various aspects of language and the related perspective, depth and force of his argument convince that Humboldt gradually develops a method by means of which it is possible to approach initial unity of language and thinking, and also to unity of phenomena of culture, having laid thereby the linguistic foundation for association of sciences about culture.
Antinomy of language as activity and as activity product. On the essence language is something constant and at the same time at each this moment the passing. Continuous development - a basis of existence of language.
Languages, respectively, also possess force influencing spirit. And this influence has comprehensive and harmonious character. On a trope of Humboldt, languages are a track on which activity of spirit makes the current, or, at other comparison, - the course on which the spirit rolls waves of the life.
These relations in various languages refract differently, through semantic partitioning peculiar to each language. Respectively, it is possible to assume that in our statements about things and the phenomena we to some extent follow also those reference points which are foreordained by semantics of a natural language. Therefore, sounding connects not to a subject directly, and through semantic processed units which as substantial educations can already become a basis of the act of designation and speech communication.
Power of human spirit, according to Humboldt, in the most being is not available to the person. It opens indirectly through the manifestations (language, a civilization, culture, etc.). Its manifestations are its creations, strength of mind is to the person that it makes, opens in the creations. As direct penetration into the world of spirit is impossible, any comprehension it is reconstruction, restoration, preguessing of its fig. language - the main activity of human spirit. The problem of relationship of language and spirit becomes one of central in Humboldt's creativity. Between language and spirit there is a voploshchayemost relation; the spirit is embodied in language as in the tool.