What refers to the concept of culture. Various definitions of culture

31.03.2019

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What is culture? Meaning and interpretation of the word kultura, definition of the term

1) Culture - (from Lat. Cultura - cultivation, upbringing, education, development, reverence) - English. Culture; it. Kultur. 1. A combination of material and spiritual values \u200b\u200bexpressing a certain level of Easter. development of this society and man. 2. The sphere of spiritual vital activity of society, including a system of education, education, spiritual creativity. 3. The level of mastering by a particular area of \u200b\u200bknowledge or activity. 4. Forms social. Human behavior due to the level of its upbringing and education.

2) Culture - (from Lat. Cultura - cultivation, upbringing, education, development, reverence) - specific. Method for organizing and developing human. The livelihoods presented in the products of material and spiritual labor in the social system. Norms and institutions, in spiritual values, in the aggregate relations of people to nature, among themselves and to themselves. In the concept of K. Fixed as the general difference between human. vital activity from biological. Life forms and qualitative originality of historically concrete forms of this vital activity on various. Stages of societies. Development, in the framework of certain epochs, society. - Economy. Formations, ethnic. and nat. Communication (eg, antique K, K. Maya, etc.). K. also characterizes the peculiarities of the behavior, consciousness and activities of people in specific areas of societies. life (K. Labor, K. Life, artistic K., politicic. M in K. can be fixed by a way of vital activity of a separate individual (personal K.), social groups (eg, K. class) or all about . Lit.: Self-consciousness european Culture Twentieth century. M., 1991; Culture: theories and problems. M., 1995; Culture morphology: Structure and dynamics. M., 1994; Gurevich P.S. Culturalology. M, 1996; Culturalology. XX century. Anthology. M., 1995. V.M. Intersaev.

3) Culture - - The totality of traditions, customs, social norms, rules governing the behavior of those who live now, and transmitted to those who live tomorrow.

4) Culture - - a system of values, life representations, samples of behavior, norms, a set of ways and techniques of human activity, objectified in subject, material carriers (labor, signs) and subsequent generations transmitted.

5) Culture - - some complicated integer, including spiritual and material products that are produced, socially learned and shared by members of society and can be transmitted to other people or subsequent generations.

6) Culture - - - a specific way to organize and develop human life, presented in material and spiritual production products, in a system of social norms and institutions, in spiritual values, in the aggregate relations of people to nature, among themselves and to themselves. In the culture is embodied primarily the overall difference between human vital activity from biological forms of life. The behavior of a person is determined not so much by nature as much as education, culture. A person differs from other animals ability to collectively create and transmit symbolic meanings - signs, language. Outside symbolic, cultural values \u200b\u200b(designations), no item may be included in the world of man. In the same way, as no subject can be created without a prior "project" in a man's head. The world of man is a culturally built world, all boundaries in it have a socio-cultural character. Outside the system of cultural values \u200b\u200bthere is no difference between the king and the court, holy and sinner, beauty and disgrace. The main function of culture is the introduction and maintenance of a certain social order. Eliminate material and spiritual culture. Material culture includes all spheres of material activity and its results. It includes machinery, dwellings, clothing, consumer goods, method of nutrition and settlement, etc., which in the aggregate constitutes a certain lifestyle. Spiritual culture includes all spheres of spiritual activity and its products - knowledge, education, education, right, philosophy, science, art, religion, etc. Outside spiritual culture, culture does not exist at all, as no type of human activity does not exist. Spiritual culture is also embodied in material carriers (books, paintings, floppy disks, etc.). Therefore, the division of culture on the spiritual and material is very conditional. Culture reflects the qualitative peculiarity of historically specific forms of people's vital activity at various stages of historical development, within different epochs, socio-economic formations, ethnic, national and other communities. Culture characterizes the peculiarities of the activities of people in specific public areas (political culture, economic culture, culture of labor and life, culture of entrepreneurship, etc.), as well as the peculiarities of the vital activity of social groups (class, youth, etc.). At the same time, there are cultural universals - some common for everything cultural heritage humanity elements (age gradation, division of labor, education, family, calendar, decorative art, interpretation of dreams, etiquette, etc.). J. Merdo allocated more than 70 such universals. Modern meaning The term "culture" acquired only in the 20th century. Original (B. Ancient RomeWhere this word came from) this word was denoted by the cultivation, the "fatigue" of the soil. In the 18th century, the term acquired an elitarian nature and meant civilization opposing barbarism. However, in Germany, the 18th century culture and civilization were opposed to each other - as the focus of spiritual, moral and aesthetic values, the sphere of individual perfection (culture) and as something utilitarian and external, "technical", material, standardizing human culture and consciousness threatening the spiritual world of man (civilization). Such opposition was based on the concept of cultural pessimism, or criticism of culture, actually - critics of modernity, allegedly leading to the breakdown and death of culture (F. Nennis, F. Nitsche, O.Shpengler, Markuse, etc.). In modern science, the term "civilization" remains multivalued. The term "culture" lost the former elitary (and in general any estimate) shade. From the point of view of modern sociologists, any society produces a specific culture, for it can only exist as a socio-cultural community. That is why the historical development of a society (country) is a unique sociocultural process that cannot be understood and described using any general schemes. Therefore, any public changes can be carried out only as sociocultural changes, which seriously limits the possibilities of direct borrowing otherwise cultural forms - economic, political, educational, etc. In another sociocultural environment, they can acquire (and inevitably acquire) a completely different content and value. For analysis cultural speakers Two main theoretical models are developed - evolutionary (linear) and cyclic. Evolutionism, at the origins of which were the city of Westr, E.Teallor, J. Fresher, L. Murgan, proceeded from the idea of \u200b\u200bthe unity of the human race and the uniformity of development of culture. Process cultural Development It seemed linear, common in content, passing the general stages. Therefore, it was possible and a comparison of various cultures as more or less developed, and the allocation of "reference" cultures (Eurocentrism and later - Americanocentrism) was also possible. Cyclic theories represent cultural dynamics as a sequence of certain phases (stages) of changes and development of crops, which are naturally followed by one after another (by analogy with human life - birth, childhood, etc.), each culture is considered unique. Some of them have already completed their cycle, others exist, being at different phases of development. Therefore, it is impossible to talk about the common, universal history of mankind, it is impossible to compare and evaluate cultures as primitive or highly developed - they are just others. In modern science, N. Ya. Danilevsky ("Russia and Europe". He was followed by O.Shpengler, A.Tunby, P.Sorokin, L.Gumilev, etc. As evolutionary and cyclic theories accentuate and absolutes only one of the parties to the real cultural dynamics process and cannot give it an exhaustive description. Modern science offers fundamentally new approaches (for example, a wave of culture theory, nominated by O. Toffler). Now mankind is experiencing, perhaps the deepest and global technological, social and cultural transformation in its scale on its scale. And it was the culture that was in the center of this process. A fundamentally new type of culture is emerging - the culture of the post-industrial, information society. (See postmodernism).

7) Culture - - a system of specifically human activities that create spiritual and material values, and arising from this combination of socially significant ideas, symbols, values, ideals, norms and rules of conduct, through which people organize their livelihoods.

8) Culture - - a system of values, life representations, samples of behavior, norms, a set of ways and techniques of human activity, objectified in subject, material carriers (labor, signs) and subsequent generations transmitted.

9) Culture - (Lat. Cultura - cultivation, upbringing, education) is a system of historically developing disbiological programs of human activity, behavior and communication, which advocate the condition of reproduction and changes in social life in all its main manifestations. Programs of activities, behaviors and communication, which are the corps of K., are represented by the variety of various forms: knowledge, skills, norms and ideals, samples of activity and behavior, ideas and hypotheses, beliefs, social goals and value orientations, etc. In its totality and dynamics, they form historically accumulated social experience. K. Stores, broadcasts (transfers from generation to generation) and generates programs of activity, behavior and communication of people. In society, they play about the same role as hereditary information (DNA, RNA) in a cage or complex organism; They ensure the reproduction of the diversity of social life forms, activities characteristic of a certain type of society inherent in it subject environment (second nature), its social relationships and types of personalities - everything that constitutes a real tissue of social life at a certain stage of its historical development. The concept of "K." developed historically. It initially marked the processes of development by man of nature (cultivation of land, products of crafts), as well as upbringing and learning. As a term, it became widely used in European philosophy and historical science since the second half of the 18th century. K. Begins to be considered as a special aspect of the life of society related to the method of exercising human activity and characterizing the difference between human being from an animal existence. There are several lines in the development of problems K. In the first of them, K. was considered as the process of the development of human mind and reasonable forms of life, opposing wildness and barbarism of the primitive being of humanity (French enlighteners); As the historical development of human spirituality - the evolution of moral, aesthetic, religious, philosophical, scientific, legal and political consciousness, providing human progress (German classic idealism - Kant, Fichte, Shelling, Hegel; German romanticism - Schiller, Schillel; German enlightenment - lesing, Gerder). The second line focused not at the translation of historical development K., and on its features in various types of society, considering various K. as autonomous systems of values \u200b\u200band ideas determining the type social organization (Neocantianism - Rickert, E. Kassirer). O. Speengler, N. Danilevsky, Sorokin, Toynbi, was adjacent to the same line. At the same time, the understanding of K. was expanded by incorporating the entire wealth of material K., ethnic customs, diversity of languages \u200b\u200band symbolic systems. In the late 19th and the first half of the 20th century. When studying the problems of K., anthropology, ethnology, structural linguistics, semiotics and theory of information (Cultural anthropology - Taylor, Boas; Social Anthropology - Malinovsky, Radcliffe-Brown were actively used (Cultural Anthropology - Malinovsky, Radcliffra Bun; Neofreedism, etc.). As a result, new prerequisites for solving the problem of society and K. On the one hand, K. and the society are impressable, and on the other - K. permeates everything without exception and the state of social life. The problem is solved if K. to consider as an information aspect of society's life as socially significant information regulating activities, behavior and communication of people. This information, acting as a cumulative historically developing social experience, can partly realize people, but it often functions as a social subconscious. Its transmission from generation to generation is possible only due to its fixing in a sign form as the content of various semiotic systems. K. exists as a complex organization of such systems. Any fragments can act in their roles. human Worldwhich acquire the function of signs that record programs of activity, behavior and communication: a person and his actions and actions when they become samples for other people, natural language, various types of artificial languages \u200b\u200b(science language, language of art, conventional signals and symbols, providing Communication, etc.). The objects created by the person created by the second nature can also function as special signs that secure the accumulated social experience, expressing a certain way of behavior and activity of people in the subject matter. In this sense, sometimes they speak of labor instruments, technician, objects of life as a material K., opposing them the phenomena of the spiritual K. (works of art, philosophical, ethical, political teachings, scientific knowledge, religious ideas, etc.). However, such opposition relatively, since any phenomena K. are semiotic formations. Objects of material K. Perform a two-way role in human life: on the one hand, they serve practical purposesAnd on the other, they act as storage and transmission of socially significant information. Only in the second function, they act as phenomena K. (Y. Lotman). Program activities, behaviors and communication presented by a variety of cultural phenomena have a complex hierarchical organization. They can highlight three levels. The first is relic programs, fragments of past K., who live in modern world, I have a certain impact on a person. People often unconsciously act in accordance with behavioral programs that have developed in the primitive era and which have lost their value as a regulatory that ensures the success of practical actions. This includes many superstitions, like signs of Russian pomps that sexual bonds before entering fishing They can make it unsuccessful (relics of taboos of the primitive epoch, who really regulated the sexual relations of the primitive community during the group family, eliminating in this way of colliding on the soil of jealousy in the community, which violated joint production actions). The second level is a layer of behavior, activities, communication programs that provide today's reproduction of one or another type of society. And finally, the third level of cultural phenomena form social life programs addressed to the future. They are generated by K. due to the internal operating of the iconic systems. Generated in science theoretical knowledge causing a coup in the technique and technology of subsequent era; Ideals of Future social devicewho have not yet become dominant ideology; New moral principles developed in the field of philosophical and ethical teachings and often leading their age - all these samples of programs future activities, changes background existing forms social life. Than dynamic SocietyThe greater value is gaining this level of cultural creativity addressed to the future. IN modern societies Its dynamics are largely ensured by the activities of a special social layer of people - the creative intelligentsia, which in its social purpose should constantly generate cultural innovations. The diversity of cultural phenomena of all its levels, despite their dynamism and relative independence, are organized into a holistic system. Their system-forming factor is the limiting grounds of each historically definite K. They are represented by worldview universals (categories K.), which in their interaction and grip set a holistic generic image of the human world. The worldview universals are categories that accumulate historically accumulated social experience and in the system of which a person defined by K. assesses, comprehensive and experiencing the world, reduces the entire phenomena of reality in the sphere of experiment. Categorical structures providing rubrication and systematization of human experience have long been studying philosophy. But it explores them in a specific form, as extremely common concepts. In the real life of K. They act not only as forms of rational thinking, but also as schematizms that determine the human perception of the world, its understanding and experience. Two large and interconnected universal blocks can be distinguished. K. The first includes categories that record the most common, attribute characteristics of objects included in human activity. They act as the basic structures of human consciousness and are universal in nature, since any objects (natural and social), including the iconic objects of thinking, can become objects of activity. Their attribute characteristics are fixed in categories of space, time, movement, things, relationships, quantities, quality, measures, content, causality, chance, necessity, etc. But besides them, special types of categories are formed and functioning in the historical development of C., through which the definitions of a person as a subject of activity, the structure of its communication, its attitudes towards other people and society as a whole, to the goals and values \u200b\u200bof social life. They form the second block of Universal K., to which categories include: "Man", "Society", "Consciousness", "Good", "Evil", "Beauty", "Vera", "Nadezhda", "Debt", " conscience "," Justice "," Freedom ", etc. These categories are fixed in the most general form Historically accumulated experience in incorporating an individual into a system of social relations and communications. There is always a mutual correlation that expresses communication between the subject-object and subject-subject relationships of human livelihoods. Therefore, Universals K. arise, develop and function as a holistic system where each element is directly or indirectly associated with others. In the Universal System K. expressed most general ideas On the main components and sides of human livelihoods, about the place of a person in the world, about social relations, the spiritual life and values \u200b\u200bof the human world, about nature and the organization of its objects, etc. They act as a kind of deep programs that predetermine the clutch, reproduction and variations of the entire variety of specific forms and types of behavior and activities characteristic of a certain type of social organization. In ideological universals, K. can be distinguished by a kind of invariant, some abstractly universal content peculiar to various types K. and the forming deep structures of human consciousness. But this layer of content does not exist in pure form By itself. It is always connected to the specific meanings inherent in K. Historically a specific type of society, which express the features of ways to communicate and the activities of people, storing and transmitting social experience, adopted in this K. Values. It is these meanings that characterize the national and ethnic features of each K., peculiar to her understanding of space and time, good and evil, life and death, attitudes towards nature, work, personality, etc. They determine the specifics of not only distant, but also related to K. - for example, the difference between Japanese from Chinese, American from English, Belarusian from Russian and Ukrainian, etc. In turn, historically special in universals K. is always concretized in a huge variety of group and individual worldview and minority. For a person formed by the corresponding K., the meanings of its ideological versators most often act as something of granted, as presumption, according to which he builds its livelihoods and which he often does not recognize as its depth grounds. The meanings of Universal K., forming a categorical model of the world, are found in all areas of the K. of one or another historical type in the ordinary language, the phenomena of moral consciousness, in philosophy, religion, the artistic development of the world, the functioning of technology, in political K. and T .P. Resonance various spheres K. During the formation of new ideas with ideological meaning, philosophers, culturalists, historians, in the synchronous cut of various stages of the development of science, art, political and moral consciousness, and etc. were analyzed in a synchronous cut. (Spengler, Cassier, Toynby, Losev, Bakhtin). You can, for example, to establish a kind of resonance between the ideas of the theory of relativity in the science and ideas of a linguistic avant-garde of 1870-1880-X (J. Withelle, etc.), the formation of a new artistic concept of peace in impressionism and postmingness, new for literature last third 19th century ways of describing and understanding human situations (for example, in the work of Dostoevsky), when the author's consciousness, his spiritual world and his ideological concept do not stand over the spiritual worlds of his heroes, as it were, from the absolute coordinate system, describing them, and coexist with these worlds and Enter with them into an equal dialogue. The transformation of society and the type of civilizational development always implies a change in the depth of life meanings and values \u200b\u200benshrined in UNSemators K. The reorganization of societies is always connected with the revolution in the minds, with criticism of previously dominated worldview orientations and the development of new values. No large social changes are impossible not to change in K. As a social individual, a person is the creation of K. He becomes a person only due to the assimilation of the broadcast in K. Social experience. The process itself is carried out as socialization, training and education. In this process, a complex dusting of biological programs occurs, which characterize its individual heredity, and non-combiological programs of communication, behavior and activities that make up a kind of social heredity. In fact, thanks to the assimilation of these programs, a person is able to invent new samples, norms, ideas, beliefs, etc., which can meet social needs. In this case, they are included in K. and begin to program the activities of other people. Individual experience turns into a social, and in K. new states and phenomena appear, enshrining this experience. Any changes in K. arise only due to the creative activity of the personality. Man, being the creation of K., at the same time is her Creator. Also: Categories of Culture. V.S. Stepin

10) Culture - (Culture) - the creation of man and the use of symbols, crafts. Culture can be understood as the "life path" of the whole society, and this will include norms of customs, clothing, language, rituals, behavior, and a conviction system. Sociologists emphasize that human behavior is, first of all, the result is not so much nature (biological determinants), how much education (social determinants) (see Disputes on Nature and Education). Indeed, his being is different from other animals the ability to collectively create and transmit symbolic values \u200b\u200b(see language). Knowledge of culture is acquired by a complex process, which, in essence, is social in its origin. People act on the basis of culture and are subjected to its opposite, and also generate its new forms and values. Therefore, cultures are characterized by historical character, relativity and diversity (see Cultural relativism). They are influenced by changes in the economic, social and political organization of society. In addition, people are culturally transformed due to the unique ability to be reflective (see reflectivity). In many societies there is a conviction that culture and nature are in conflict with each other; That the first should strive to defeat the second way of the Civilization process. Such an idea can also be found in the natural science traditions of Western societies, as well as in Freud's theory, which sees the culture arising from the containment and sublimation of the motives of human behavior (Eros and Tanatos). Many, however regard this attitude Not as a contradiction, but as an addition. In the feminist work of recent years, it is assumed that the convictions that defend the antagonistic relationship between nature and culture have proven their ecological destructiveness. After all, people are nature and possess the consciousness of nature (Griffin, 1982). They are not only able to create cultural forms and, in turn, to be supported by these forms, but also theoretical of culture as such. In many sociological approaches, ideas about the relative advantages of some life paths and cultural forms were hidden. For example, cultural theorists and within their discipline, and there were differences between the "highest and lower" cultures, a popular culture, folk and mass culture. The last concept was used with radical, and conservative critics to express dissatisfaction with the current state of art, literature, language and culture as a whole. It belongs to very different political ideologies, both groups argue that the culture of the 20th century was depleted and weakened. The place of an independent, well-aware and critical public occupied unstructured and largely indifferent mass. Radical theorists see a threat to the quality of culture not by the part of this mass, but by the part of the public mentioned. This is most clearly pronounced in the definition of the "capitalist cultural industry" of the Frankfurt school of critical theory, because the capitalist media has the ability to control tastes, disadvantages and needs of the masses. However, conservative and elite cultural theorists headed by orthhetian-and-gasset (1930) and T.S. Eliot (1948), they adhere to the opposite point of view: due to the increase in the power of the masses, the hazards are dangerously creative in culturally elite. Human behavior actually cannot exist outside the influence of culture. What originally seems natural feature of our life is sexuality, aging, death, - made a significant culture and its transformative effect. Even food consumption, with obvious naturalness, permeated cultural meaning and customs. See also Anthropology; Mass society; Subculture.

Culture

(from Lat. Cultura - cultivation, education, education, development, reverence) - English. Culture; it. Kultur. 1. A combination of material and spiritual values \u200b\u200bexpressing a certain level of Easter. development of this society and man. 2. The sphere of spiritual vital activity of society, including a system of education, education, spiritual creativity. 3. The level of mastering by a particular area of \u200b\u200bknowledge or activity. 4. Forms social. Human behavior due to the level of its upbringing and education.

(from Lat. Cultura - cultivation, education, education, development, reverence) - specific. Method for organizing and developing human. The livelihoods presented in the products of material and spiritual labor in the social system. Norms and institutions, in spiritual values, in the aggregate relations of people to nature, among themselves and to themselves. In the concept of K. Fixed as the general difference between human. vital activity from biological. Life forms and qualitative originality of historically concrete forms of this vital activity on various. Stages of societies. Development, in the framework of certain epochs, society. - Economy. Formations, ethnic. and nat. Communication (eg, antique K, K. Maya, etc.). K. also characterizes the peculiarities of the behavior, consciousness and activities of people in specific areas of societies. life (K. Labor, K. Life, artistic K., politicic. M in K. can be fixed by a way of vital activity of a separate individual (personal K.), social groups (eg, K. class) or all about . Lit.: Self-consciousness of the European culture of the twentieth century. M., 1991; Culture: theories and problems. M., 1995; Morphology of culture: Structure and dynamics. M., 1994; Gurevich P.S. Culturology. M, 1996; Culturalology . XX century. Anthology. M., 1995. V.M. Interheev.

The combination of traditions, customs, social norms, rules governing the behavior of those who live now, and transmitted to those who live tomorrow.

The system of values, life ideas, behavior samples, norms, a set of ways and techniques of human activity, objectified in subject, material carriers (labor, signs) and subsequent generations transmitted.

Some complex integer, including spiritual and material products that are manufactured, socially learned and shared by members of society and can be transmitted to other people or subsequent generations.

- A specific way to organize and develop human livelihoods, presented in material and spiritual production, in the system of social norms and institutions, in spiritual values, in the aggregate relations of people to nature, among themselves and to themselves. In the culture is embodied primarily the overall difference between human vital activity from biological forms of life. The behavior of a person is determined not so much by nature as much as education, culture. A person differs from other animals ability to collectively create and transmit symbolic meanings - signs, language. Outside symbolic, cultural values \u200b\u200b(designations), no item may be included in the world of man. In the same way, as no subject can be created without a prior "project" in a man's head. The world of man is a culturally built world, all boundaries in it have a socio-cultural character. Outside the system of cultural values \u200b\u200bthere is no difference between the king and the court, holy and sinner, beauty and disgrace. The main function of culture is the introduction and maintenance of a certain social order. Eliminate material and spiritual culture. Material culture includes all spheres of material activity and its results. It includes machinery, dwellings, clothing, consumer goods, method of nutrition and settlement, etc., which in the aggregate constitutes a certain lifestyle. Spiritual culture includes all spheres of spiritual activity and its products - knowledge, education, education, right, philosophy, science, art, religion, etc. Outside spiritual culture, culture does not exist at all, as no type of human activity does not exist. Spiritual culture is also embodied in material carriers (books, paintings, floppy disks, etc.). Therefore, the division of culture on the spiritual and material is very conditional. Culture reflects the qualitative peculiarity of historically specific forms of human life at various stages of historical development, within various eras, socio-economic formations, ethnic, national and other generals. Culture characterizes the peculiarities of the activities of people in specific public areas (political culture, economic culture, culture of labor and life, culture of entrepreneurship, etc.), as well as the peculiarities of the vital activity of social groups (class, youth, etc.). At the same time, there are cultural universals - some common elements for all cultural heritage (age gradation, division of labor, education, family, calendar, decorative art, interpretation of dreams, etiquette, etc. ). J. Merdo allocated more than 70 such universals. Modern meaning The term "culture" acquired only in the 20th century. Initially (in ancient Rome, where this word came from), this word was denoted by the cultivation, the "fatigue" of the soil. In the 18th century, the term acquired an elitarian nature and meant civilization opposing barbarism. However, in Germany, the 18th century culture and civilization were opposed to each other - as the focus of spiritual, moral and aesthetic values, the sphere of individual perfection (culture) and as something utilitarian and external, "technical", material, standardizing human culture and consciousness threatening the spiritual world man (civilization). Such opposition was based on the concept of cultural pessimism, or criticism of culture, actually - critics of modernity, allegedly leading to the breakdown and death of culture (F. Nennis, F. Nitsche, O.Shpengler, Markuse, etc.). In modern science, the term "civilization" remains multivalued. The term "culture" lost the former elitary (and in general any estimate) shade. From the point of view of modern sociologists, any society produces a specific culture, for it can only exist as a socio-cultural community. That is why the historical development of a society (country) is a unique sociocultural process that cannot be understood and described using any general schemes. Therefore, any public changes can be carried out only as sociocultural changes, which seriously limits the possibilities of direct borrowing inocultural forms - economic, political, educational, etc. In another sociocultural environment, they can acquire (and inevitably acquire) a completely different content and value. For the analysis of cultural dynamics, two main theoretical models were developed - evolutionary (linear) and cyclic. Evolutionism, at the origins of which were the city of Westr, E.Teallor, J. Fresher, L. Murgan, proceeded from the idea of \u200b\u200bthe unity of the human race and the uniformity of development of culture. The cultural development process was represented by a linear, general in terms of maintenance undergoing general stages. Therefore, it was possible and a comparison of various cultures as more or less developed, and the allocation of "reference" cultures (Eurocentrism and later - Americanocentrism) was also possible. Cyclic theories represent cultural dynamics as a sequence of certain phases (stages) of changes and development of crops, which are naturally followed by one after another (by analogy with human life - birth, childhood, etc. ), Each culture is seen as unique. Some of them have already completed their cycle, others exist, being at different phases of development. Therefore, it is impossible to talk about the common, universal history of mankind, it is impossible to compare and evaluate cultures as primitive or highly developed - they are just others. In modern science, N. Ya. Danilevsky ("Russia and Europe". He was followed by O.Shpengler, A.Tunby, P.Sorokin, L.Gumilev, etc. As evolutionary and cyclic theories accentuate and absolutes only one of the parties to the real cultural dynamics process and cannot give it an exhaustive description. Modern science offers fundamentally new approaches (for example, a wave of culture theory, nominated by O. Toffler). Now mankind is experiencing, perhaps the deepest and global technological, social and cultural transformation in its scale on its scale. And it was the culture that was in the center of this process. A fundamentally new type of culture is emerging - the culture of the post-industrial, information society. (See postmodernism).

System of specifically human activities, creating spiritual and material values, and arising from this combination of socially significant ideas, symbols, values, ideals, norms and rules of conduct, through which people organize their livelihoods.

- System of values, life ideas, behavior samples, norms, a set of ways and techniques of human activity, objectified in subject, material carriers (labor, signs) and subsequent generations transmitted.

(Lat. Cultura - cultivation, education, education) is a system of historically developing disbiological programs of human activity, behavior and communication, which advocate the condition of reproduction and changes in social life in all its main manifestations. Programs of activities, behaviors and communication, which are the corps of K., are represented by the variety of various forms: knowledge, skills, norms and ideals, samples of activity and behavior, ideas and hypotheses, beliefs, social goals and value orientations, etc. In its totality and dynamics, they form historically accumulated social experience. K. Stores, broadcasts (transfers from generation to generation) and generates programs of activity, behavior and communication of people. In society, they play about the same role as hereditary information (DNA, RNA) in a cage or complex organism; They provide reproduction of the diversity of social life forms, activities characteristic of a certain type of society inherent in the subject matter (second nature), its social relationships and types of personalities - all that is a real tissue of social life at a certain stage of its historical development. The concept of "K." developed historically. It initially marked the processes of development by man of nature (cultivation of land, products of crafts), as well as upbringing and learning. As a term, it became widely used in European philosophy and historical science since the second half of the 18th century. K. Begins to be considered as a special aspect of the life of society related to the method of exercising human activity and characterizing the difference between human being from an animal existence. There are several lines in the development of problems K. In the first of them, K. was considered as the process of the development of human mind and reasonable forms of life, opposing wildness and barbarism of the primitive being of humanity (French enlighteners); As the historical development of human spirituality - the evolution of moral, aesthetic, religious, philosophical, scientific, legal and political consciousness, providing human progress (German classic idealism - Kant, Fichte, Shelling, Hegel; German romanticism - Schiller, Schillel; German enlightenment - lesing, Gerder). The second line emphasized not at the progressive historical development K., and on its characteristics in various types of society, considering various K. as autonomous systems of values \u200b\u200band ideas that determine the type of social organization (neocantianism - G. Rickert, E. Kassirer). O. Speengler, N. Danilevsky, Sorokin, Toynbi, was adjacent to the same line. At the same time, the understanding of K. was expanded by incorporating the entire wealth of material K., ethnic customs, diversity of languages \u200b\u200band symbolic systems. In the late 19th and the first half of the 20th century. When studying the problems of K., anthropology, ethnology, structural linguistics, semiotics and theory of information (Cultural anthropology - Taylor, Boas; Social Anthropology - Malinovsky, Radcliffe-Brown were actively used (Cultural Anthropology - Malinovsky, Radcliffra Bun; Neofreedism, etc.). As a result, new prerequisites for solving the problem of society and K. On the one hand, K. and the society are impressable, and on the other - K. permeates everything without exception and the state of social life. The problem is solved if K. to consider as an information aspect of society's life as socially significant information regulating activities, behavior and communication of people. This information, acting as a cumulative historically developing social experience, can partly realize people, but it often functions as a social subconscious. Its transmission from generation to generation is possible only due to its fixing in a sign form as the content of various semiotic systems. K. exists as a complex organization of such systems. Any fragments of the human world can act in their roles, acquiring the function of signs that record programs, behavior and communication: a person and his actions and actions when they become samples for other people, a natural language, various types of artificial languages \u200b\u200b(science language, language arts, conventional signals and symbol systems, providing communication, etc.). The objects created by the person created by the second nature can also function as special signs that secure the accumulated social experience, expressing a certain way of behavior and activity of people in the subject matter. In this sense, sometimes they speak of labor instruments, technician, objects of life as a material K., opposing them the phenomena of the spiritual K. (works of art, philosophical, ethical, political teachings, scientific knowledge, religious ideas, etc.). However, such opposition relatively, since any phenomena K. are semiotic formations. The objects of material K. are performed in human life a two-way role: on the one hand, they serve practical purposes, and on the other, they act as storage and transmission of socially significant information. Only in the second function, they act as phenomena K. (Y. Lotman). Program activities, behaviors and communication presented by a variety of cultural phenomena have a complex hierarchical organization. They can highlight three levels. The first is the relic programs, the fragments of the past K., who live in the modern world, providing a certain impact on humans. People often unconsciously act in accordance with behavioral programs that have developed in the primitive era and which have lost their value as a regulatory that ensures the success of practical actions. This includes many superstitions, like signs of Russian pomers that sexual bonds before fishing can make it unsuccessful (the relic of the primitive epoch, who really regulated the sexual relations of the primitive community during the group family, eliminating in this way of colliding on the soil of jealousy in The community that violated joint production actions). The second level is a layer of behavior, activities, communication programs that provide today's reproduction of one or another type of society. And finally, the third level of cultural phenomena form social life programs addressed to the future. They are generated by K. due to the internal operating of the iconic systems. Generated in science theoretical knowledge causing a coup in the technique and technology of subsequent era; The ideals of the future social device, which have not yet become the dominant ideology; New moral principles developed in the field of philosophical and ethical teachings and often leading their own century - all these are samples of future-acting programs, a prerequisite for changes of existing forms of social life. The more dynamic society, the greater value acquires this level of cultural creativity addressed to the future. In modern societies, its dynamics are largely ensured by the activities of a special social layer of people - creative intelligentsia, which in its social destination should constantly generate cultural innovations. The diversity of cultural phenomena of all its levels, despite their dynamism and relative independence, are organized into a holistic system. Their system-forming factor is the limiting grounds of each historically definite K. They are represented by worldview universals (categories K.), which in their interaction and grip set a holistic generic image of the human world. The worldview universals are categories that accumulate historically accumulated social experience and in the system of which a person defined by K. assesses, comprehensive and experiencing the world, reduces the entire phenomena of reality in the sphere of experiment. Categorical structures providing rubrication and systematization of human experience have long been studying philosophy. But it explores them in a specific form, as extremely common concepts. In the real life of K. They act not only as forms of rational thinking, but also as schematizms that determine the human perception of the world, its understanding and experience. Two large and interconnected universal blocks can be distinguished. K. The first includes categories that record the most common, attribute characteristics of objects included in human activity. They act as the basic structures of human consciousness and are universal in nature, since any objects (natural and social), including the iconic objects of thinking, can become objects of activity. Their attribute characteristics are fixed in categories of space, time, movement, things, relationships, quantities, quality, measures, content, causality, chance, necessity, etc. But besides them, special types of categories are formed and functioning in the historical development of C., through which the definitions of a person as a subject of activity, the structure of its communication, its attitudes towards other people and society as a whole, to the goals and values \u200b\u200bof social life. They form the second block of Universal K., to which categories include: "Man", "Society", "Consciousness", "Good", "Evil", "Beauty", "Vera", "Nadezhda", "Debt", " conscience "," Justice "," Freedom ", etc. These categories are fixed in the most general form of historically accumulated experience in incorporating an individual into a system of social relations and communications. There is always a mutual correlation that expresses communication between the subject-object and subject-subject relationships of human livelihoods. Therefore, Universals K. arise, develop and function as a holistic system where each element is directly or indirectly associated with others. In the Universal Universal system, the most common ideas about the main components and parties to human life, about the place of man in the world, about social relations, the spiritual life and values \u200b\u200bof the human world, about nature and the organization of its objects, etc. They act as a kind of deep programs that predetermine the clutch, reproduction and variations of the entire variety of specific forms and types of behavior and activities characteristic of a certain type of social organization. In ideological universals, K. can be distinguished by a kind of invariant, some abstractly universal content peculiar to various types K. and the forming deep structures of human consciousness. But this layer of content does not exist in its pure form by itself. It is always connected to the specific meanings inherent in K. Historically a specific type of society, which express the features of ways to communicate and the activities of people, storing and transmitting social experience, adopted in this K. Values. It is these meanings that characterize the national and ethnic features of each K., peculiar to her understanding of space and time, good and evil, life and death, attitudes towards nature, work, personality, etc. They determine the specifics of not only distant, but also related to K. - for example, the difference between Japanese from Chinese, American from English, Belarusian from Russian and Ukrainian, etc. In turn, historically special in universals K. is always concretized in a huge variety of group and individual worldview and minority. For a person formed by the corresponding K., the meanings of its ideological versators most often act as something of granted, as presumption, according to which he builds its livelihoods and which he often does not recognize as its depth grounds. The meanings of Universal K., forming a categorical model of the world, are found in all areas of the K. of one or another historical type in the ordinary language, the phenomena of moral consciousness, in philosophy, religion, the artistic development of the world, the functioning of technology, in political K. and T .P. The resonance of various spheres K. During the formation of new ideas with ideological meaning, philosophers, culturalists, historians were analyzed in a synchronous cut of various stages of the development of science, art, political and moral consciousness, etc. (Spengler, Cassier, Toynby, Losev, Bakhtin). It is possible, for example, to establish a kind of resonance between the ideas of the theory of relativity in the science and ideas of the linguistic avant-garde of the 1870-1880-X (J. Withelle, etc.), the formation of a new world concept of peace in impressionism and postmingness, new for literature of the last third of the 19th century. ways of describing and understanding human situations (for example, in the work of Dostoevsky), when the author's consciousness, his spiritual world and his ideological concept do not stand over the spiritual worlds of his heroes, as it were, from the absolute coordinate system, describing them, and coexist with these worlds and Enter with them into an equal dialogue. The transformation of society and the type of civilizational development always implies a change in the depth of life meanings and values \u200b\u200benshrined in UNSemators K. The reorganization of societies is always connected with the revolution in the minds, with criticism of previously dominated worldview orientations and the development of new values. No large social changes are impossible not to change in K. As a social individual, a person is the creation of K. He becomes a person only due to the assimilation of the broadcast in K. Social experience. The process itself is carried out as socialization, training and education. In this process, a complex dusting of biological programs occurs, which characterize its individual heredity, and non-combiological programs of communication, behavior and activities that make up a kind of social heredity. In fact, thanks to the assimilation of these programs, a person is able to invent new samples, norms, ideas, beliefs, etc., which can meet social needs. In this case, they are included in K. and begin to program the activities of other people. Individual experience turns into a social, and in K. new states and phenomena appear, enshrining this experience. Any changes in K. arise only due to the creative activity of the personality. Man, being the creation of K., at the same time is her Creator. Also: Categories of Culture. V.S. Stepin

(Culture) - Man's creation and the use of symbols, crafts. Culture can be understood as the "life path" of the whole society, and this will include norms of customs, clothing, language, rituals, behavior, and a conviction system. Sociologists emphasize that human behavior is, first of all, the result is not so much nature (biological determinants), how much education (social determinants) (see Disputes on Nature and Education). Indeed, his being is different from other animals the ability to collectively create and transmit symbolic values \u200b\u200b(see language). Knowledge of culture is acquired by a complex process, which, in essence, is social in its origin. People act on the basis of culture and are subjected to its opposite, and also generate its new forms and values. Therefore, cultures are characterized by historical character, relativity and diversity (see Cultural relativism). They are influenced by changes in the economic, social and political organization of society. In addition, people are culturally transformed due to the unique ability to be reflective (see reflectivity). In many societies there is a conviction that culture and nature are in conflict with each other; That the first should strive to defeat the second way of the Civilization process. Such an idea can also be found in the natural science traditions of Western societies, as well as in Freud's theory, which sees the culture arising from the containment and sublimation of the motives of human behavior (Eros and Tanatos). Many, however, regard this attitude, not as a contradiction, but as an addition. In the feminist work of recent years, it is assumed that the convictions that defend the antagonistic relationship between nature and culture have proven their ecological destructiveness. After all, people are nature and possess the consciousness of nature (Griffin, 1982). They are not only able to create cultural forms and, in turn, to be supported by these forms, but also theoretical of culture as such. In many sociological approaches, ideas about the relative advantages of some life paths and cultural forms were hidden. For example, cultural theorists and within their discipline, and there were differences between the "highest and lower" cultures, a popular culture, folk and mass culture. The last concept was used with radical, and conservative critics to express dissatisfaction with the current state of art, literature, language and culture as a whole. It belongs to very different political ideologies, both groups argue that the culture of the 20th century was depleted and weakened. The place of an independent, well-aware and critical public occupied unstructured and largely indifferent mass. Radical theorists see a threat to the quality of culture not by the part of this mass, but by the part of the public mentioned. This is most clearly pronounced in the definition of the "capitalist cultural industry" of the Frankfurt school of critical theory, because the capitalist media has the ability to control tastes, disadvantages and needs of the masses. However, conservative and elite cultural theorists headed by orthhetian-and-gasset (1930) and T.S. Eliot (1948), they adhere to the opposite point of view: due to the increase in the power of the masses, the hazards are dangerously creative in culturally elite. Human behavior actually cannot exist outside the influence of culture. What originally seems natural feature of our life is sexuality, aging, death, - made a significant culture and its transformative effect. Even food consumption, with an obvious naturalness, permeated with cultural significance and customs. See also Anthropology; Mass society; Subculture.

Anti-communism - English. antiCommunism; it. Antikommunismus. Ideology and organization ...

The code of our button.

Culture (from Latin cultura. - The cultivation, processing) is one of the basic (basic) terms existing for the description of human life and humanity. It covers everything that relates to the activities of a person who distinguished from the outskirts of nature, and therefore in the most general sense of "culture" is opposed to "nature" (Nature). Culture is the second nature, that is, all that is associated with the results of the spiritual and material activities of Homo Sapiens. The man-out of nature has been treated with natural materials and created items (artifacts, that is, artificially created objects) from natural materials and resources. But this is not limited to cultural activity. And as a natural being, a person is subjected to processing, culturing herself as a person, working on himself, making one of themselves, developing intellectual, physical and spiritual resources in themselves. Therefore, the term education may be considered the second value of the Latin word "culture", refining. Culture of the soul, this first told Cicero (the ancient Roman speaker I century. BC), applying the phrase "Cultura Animae" (soul processing). Before it was familiar to the phrase of the agriculture, or the processing of the Earth.

It has this term and second semiotic (iconic-semantic) explanation. The word "Cultus" in ancient Rome meant even reverence. Cult, so it's some value (religious primarily), which unites people in community, for example, to the people.

From the first approach to etymology (origin) the word culture that culture is processing, it follows the so-called operational Approach to definition of culture. Thus, a prominent American sociologist Paul XX century P. Sorokin wrote that culture arises where they join the interaction (from the word activity!) At least two people. The result of their joint activity can be either a new idea or something material, and this result is culture.

From position operational approach Culture is an overcomed-efficiently developed mechanism of human adaptation to nature and society (E. Markaryan).

From the second approach to these etymology, the culture flows the value approach to its definition. It is possible to read what is value for some group of people. Culture arises from a cult as a system of some values, around which people are combined. Thus appear such phenomena as Indo-Buddhist culture, culture of Islam, Christian culture, etc. It is clear that in history, the system of values \u200b\u200baround which people were rafted, religion set. In Marxist humanitarian science in the 20th century in Russia, culture was also defined as a system of spiritual and material values \u200b\u200bcreated by one or another society during its historical development.

What is "Classical Culture Concept"?

Classicus (lat.) - Exemplary

Concept (from lat. Concepcio - perceive and Conceptus - thought, performance) - a system of fundamental ideas, theoretical provisions and methods; Method of consideration of any phenomena.

The classic concept of culture has developed in European science from 18 V. It binds to the names of representatives of German classical philosophy and historical science of 18 and 19 centuries. In their understanding, culture is the process of developing and improving a person and those social practices that contribute to this: philosophy, art, science, education. Thus, culture is a totality of higher achievements in the spiritual sphere of life of society, namely in science, education and art. (Pay attention to the similarities of these ideas with cultural definitions in most Russian textbooks on cultural studies. It demonstrates the commitment of the Russian post-Soviet humanitarian science to the spiritual traditions of the Epoch of Enlightenment with its idealization of the spiritual sphere).

British sociologist J. Thompson points out the main disadvantage of such an understanding of the culture: the classics scientists (which today many in Russia) are considering only certain values \u200b\u200bas a culture and only higher achievements in the field of art as a measure of the level of culture. In this concept, the culture performed as an ideal sample ", which is not related to everyday life, which, thus, could be attributed to" Besculse ". In accordance with it, culture is masterpieces of art and the highest ideas of humanist philosophers, and being cultural means to be educated and educated.

Humanistic pathos of the classical cultural concept is undoubted. The integrity of the culture is the unity of culture and man who can and should be a free person who has introduced to the sphere of values \u200b\u200bcapable of self-improvement, to creativity.

So, humanism, homo-man, rationalism (Vera in the mind of a person, Ratio (Lat.) - Mind)), idealism (in a narrow sense, the idea of \u200b\u200bchampionship (primacy) of the highest began in the life of mankind, their leading role in the development of society) is the main ideas of the classical cultural concept. It is dominated by the idea of \u200b\u200bthe highest manifestations of culture and is diminished low, they are simply excluded from the concept of culture. This is an aristocratic romanticism, which was supposed to be sober and practical 19th century, when the study of culture from the sphere of philosophical - began to move to empirical 1 Science of nature and society.

What is the "anthropological concept of culture"?

Anthropology (Antropos, Greek. - Man) is an empirical science of a person who has developed in 19 centuries. Physical anthropology is associated with the theory of origin of the species of Darvin and is engaged in the study of humanosapiens of natural sciences. Social, or cultural anthropology in k. 19th century Learning non-European societies. This is the main difference in sociology, (science on industrial and post-industrial societies of the Western type) and social or cultural anthropology (science on non-European simple, or traditional, societies).

The tradition of cultural anthropology laid in 60-70. 19th century English Ethnologist E.B. Tyllor (1832-1917). Studying cultures of "primitive peoples", i.e. Ethnic groups who did not go beyond the birthloggy lifestyle, he came to understanding culture extremely wide. In his book, "Primitive Culture" (1871), he concluded about the universal and universal character, namely: all nations were held through certain common development for all stages, and this is the idea of \u200b\u200bthe evolution of culture. E.Tealor entered the history of cultural studies as the first scientist who gave an accurate scientific definition of culture, although German philosophers, and French thinkers, and at the same time Russian publicists and democrats, and at the same time, were talking about culture, and at the same time Russian journalists and democrats.

This first scientific definition sounds like this: "Culture, or civilization, in a wide ethnographic sense, is a complex integer that includes knowledge, beliefs, arts, morality, laws, customs and any other abilities and habits acquired by a person as a member of society."

Tyllor emphasizes the public (social) nature of culture here.

At first, anthropology expressed the idea of \u200b\u200bcultural colonialism - i.e. The idea of \u200b\u200bthe need to civilize wild, primitive and backward representatives of other cultures through the transfer of European values \u200b\u200band the European lifestyle. The main purpose of the research was a description of someone else's culture

Eurocentrism is a scientific and geopolitical plant for evaluating European culture as a criterion, reference point and sample for the rest of the world.

Culture

Basically, under the culture understand human activity in its various manifestations, including all forms and methods of human self-expression and self-knowledge, the accumulation of human and society as a whole skills and skills. Culture also appears by manifestation of human subjectivity and objectivity (character, competencies, skills, skills and knowledge).

Culture is a combination of sustainable forms of human activity, without which it cannot be reproduced, and therefore exist.

Culture is a set of codes that prescribe a person a certain behavior with experiencing experiences and thoughts inherent in him, having a management impact on it. Therefore, for each researcher, the question of the starting point of the study in this connection may not arise.

Various definitions of culture

The diversity of the world's philosophical and scientific definitions of culture existing in the world does not allow for this concept as the most obvious designation of the object and the subject of culture and requires a clearer and narrow concretization: culture is understood as ...

History of the term

Antiquity

IN Ancient Greece Close to term culture He was Piuda, which expressed the concept of "inner culture", or, in other words, the "culture of the soul".

In Latin sources, for the first time, the word is found in the treatise on agriculture Mark Portion of the Katon of the Senior (234-149 BC) De Agri Cultura. (OK 160 BC. er) is the earlier monument of Latin prose.

This treatise is dedicated not to the processing of the Earth, but the departure of the field, which implies not only the cultivation, but also a special mental attitude towards it. For example, Caton gives such a council for the acquisition of a land plot: it is necessary to not be lazy and bypass the purchased land plot several times; If the site is good, the more often inspecting it, the more he will like it. This is the most "like" must be certainly. If it is not, it will not good care, i.e. there will be no culture.

Mark Tully Cicero

In Latin, the word has several values:

The Romans used the word culture with some object in parental case, That is, only in phrases meaning improvement, improving what was combined with: "Culture Juries" - the development of rules of behavior, "Culture Lingual" - improving the language, etc.

In Europe in the XVII-XVIII centuries

Johann Gottfried Herder

In the meaning of independent concept culture It appeared in the works of the German lawyer and the historian Samuel Pufendorf (1632-1694). He used this term in relation to the "man artificial", brought up in society, as opposed to a "natural" person, uneducated.

In philosophical and then scientific and everyday use of the first word culture Launched the German enlightener I. K. Adeung, who released the book "Experience of the History of Human Culture History" in 1782.

We can somehow name this genesis of a person in the second sense, we can call it culture, that is, cultivating the soil, and we can remember the image of the world and call the enlightenment, then the chain of culture and light will turn to the very edges of the Earth.

In Russia in the XVIII-XIX centuries

In the XVIII century and in the first quarter of the XIX lexeme "Culture" in the Russian language was absent, as evidenced, for example, compiled by N. M. Yanovsky "New Slotorcher, located in the alphabet" (SPB., 1804. Part II. From to BC 454). Bilingual dictionaries offered possible options Translation of the word into Russian. The two German words proposed by Herder as synonyms for the designation of a new concept, only one - enlightenment corresponded in Russian.

Word culture Entered Russian only from the mid-30s of the XIX century. The presence of this word in Russian lexicon was recorded released by I. Renophrenia in 1837 "Pocket book for a lovedant reading of Russian books, newspapers and magazines." The named dictionary was highlighted by two values \u200b\u200bof the lexeme: first, "bias, agriculture"; Secondly, "Education".

A year before the release of the vocabulary of the Renophian, from the definitions of which it appears that the word culture not yet included in the consciousness of society as a scientific term, as a philosophical category, the work of which not only appeared to the concept cultureBut he also gave him a detailed definition and theoretical justification. We are talking About the composition of the Academician and Honored Professor of the Imperial St. Petersburg Medical and Surgery Academy Danila Mikhailovich Vellaski (1774-1847) "Basic drawnings of common and private physiology or organic physics". It is from this natural philosophical labor that a medical and philosopher-shellingman should be countdown not only to the introduction of the term "culture" into the scientific use of the term "culture", but also to the formation of actually cultural and philosophical ideas in Russia.

Nature - the human spirit cultured by the Spirit, there is a culture corresponding to nature as the concept is according to things. The subject of culture is ideal things, and the subject of nature is real concepts. Acts in culture are made with a severity, works in nature occur without cos. Therefore, the culture is the perfect property, the nature has real quality. - both, according to their content, are parallel; And the three kingdoms of nature: fossil, vegetable and animal, correspond to the areas of culture, which enclose arts, sciences and moral education.

The real objects of nature correspond to the ideal concepts of culture, which, in the content of their knowledge, the essence of body quality and mental properties. Objective concepts refer to the study of physical items, and subjective concern the incident of the spirit of human and aesthetic works.

In Russia in the XIX-XX centuries

Berdyaev, Nikolay Alexandrovich

The opposition-mapping of nature and culture in labor Wellane is not a classic opposition of nature and the "second nature" (man-made), but the correlation of the real world and its perfect image. Culture is a spiritual beginning, the reflection of the world spirit, which may have a physical embodiment, and the embodiment is ideal - in the abstract concepts (objective and subjective, judging by the subject of which knowledge directed).

Culture is associated with a cult, it develops from religious cult, it is the result of the differentiation of the cult, unfolding its content in different directions. Philosophical thought, scientific knowledge, architecture, painting, sculpture, music, poetry, morality - everything is arranged organically holistic in church cult, in the form not yet unfolded and not differentiated. The oldest of cultures - the culture of Egypt began in the temple, and priests were the first creators. Culture is associated with the cult of ancestors, with a tradition and tradition. She is full of sacred symbolism, there are signs and similarity of other, spiritual reality in it. All culture (even material culture) is the culture of the Spirit, every culture has a spiritual basis - it is a product creative work Spirit over natural elements.

Roerich, Nikolai Konstantinovich

Expanded and deepened interpretation of the word culture, his contemporary, Russian artist, philosopher, publicist, archaeologist, traveler and public figure - Nikolai Konstantinovich Roerich (1874-1947), dedicated most His life to the development, distribution and protection of culture. He has repeatedly called the culture of "reverence of light", and in the article "Synthesis" even decomposed a lexeme in part: "Cult" and "Ur":

The cult will always be revered by the good start, and the word ur reminds us with the old oriental root, denoting light, fire.

In the same article, he writes:

... Now I would like to clarify the definition of two concepts with which you have to deal with our everyday life. It is significant to repeat the concept of culture and civilization. To surprise, it is necessary to notice that these concepts seem to be refined with their roots, are already susceptible to overclocking and perversion. For example, so far many people believe it is quite possible to replace the word Culture Culture. At the same time, it is completely overwhelming that the Latin root itself has a very deep spiritual valueWhile civilization in the root has a civic, public structure of life. It would seem that every country passes the degree of public, that is, civilizations, which in high synthesis creates an eternal, indestructible concept of culture. As we can see in many examples, civilization can die, can completely destroy, but culture in indestructible spiritual srices creates a great heritage that feeds the future young piglery.

Each manufacturer of standard products, each manufacturer, of course, is already a civilized person, but no one will insist that each owner of the factory will certainly have a cultural person. And it can very well, that the lowest factory worker can be a carrier of undoubted culture, while its owner will be only within civilization. You can easily imagine the "House of Culture", but it will be very awkward to sound: "House of civilization". It is quite better that the name "Cultural Worker" sounds, but it will be completely different to the "civilized worker". Each university professor will be fully satisfied with the name of the cultural worker, but try to say the accurate professor that he is a civilized worker; For such a nickname, every scientist, every creator will feel internal awkwardness, if not offended. We know the expressions of the "civilization of Greece", "Civilization of Egypt", "civilization of France", but they do not exclude the following, higher in their inviolability, when we talk about great culture Egypt, Greece, Rome, France ...

Periodization of the history of culture

In modern cultural studies, the following periodization of the history of European culture was adopted:

Primitive culture (up to 4 thousand BC. E.);
The culture of the ancient world (4 thousand BC. E. - V. N. E.), in which the culture of the Ancient East and the culture of antiquity is distinguished;
Culture of middle ages (V-XIV centuries);
Culture of revival or renaissance (XIV-XVI centuries);
Culture of the new time (k. XVI-XIX centuries);

The main feature of the periodization of the history of the culture is to allocate the culture of the Renaissance as an independent period of development of culture, while in historical science this epoch is considered late medieval or early new time.

Culture and Nature

It is not difficult to make sure that the removal of a person from the principles of reasonable cooperation with nature, its generating, leads to a decline of the accumulated cultural heritage, and after and to the decline of the most civilized life. An example of this can be the decline of many developed states of the ancient world and numerous manifestations of the crisis of culture in the lives of modern megacities.

Modern understanding of culture

In practice, the concept of culture applies to all the best products and actions, including in the field of art and classical music. From this point of view, people who associated with these regions fall into the concept of "cultural". At the same time, people involved in classical music are by definition at a higher level than rap lovers from Australia's work quarters or aborigines.

However, in the framework of such a worldview, there is its own current - where less "cultural" people are considered, in many respects, like more "natural", and the "high" culture is attributed to the suppression of "human nature". Such a point of view is found in the works of many authors already starting from the XVIII century. They, for example, emphasize that folk music (as created by simple people) is more honest expresses the natural lifestyle, while classical music Looks superficial and decadent. Following such a view, people outside the "Western civilization" are "noble dicaries", not spoiled by the capitalism of the West.

Today, most researchers reject both extremes. They do not accept both the concept of the "sole correct" culture and complete opposition to its nature. In this case, it is recognized that the "non-elitarian" may have an equally high culture as "elitar", and "non-free" residents may be as cultured, their culture is expressed in other ways. However, this concept is distinguished between the "high" culture as a culture of elites and a "massive" culture, implying goods and works aimed at needs. ordinary people. It should also be noted that in some works both types of culture, "high" and "low" relate to various subcultures.

Artifacts, or works of material culture, are usually derived from the first two components.

Examples.

Thus, culture (assessed as experience and knowledge) When assimilation in the architecture sphere becomes an element of material culture - the structure. The structure, as the object of the material world, affects a person through his senses.

When assimilating the experience and knowledge of the people by one person (the study of mathematics, history, politicians, etc.) we get a person having a mathematical culture, political culture, etc.

The concept of subculture

The subculture has the following explanation. Since the distribution of knowledge and experience in society is not evenly (people have different mental abilities), and experience actual for one social layer will not be relevant for another (there is no need to save on products, choosing that cheaper), in connection with this culture will have crushing.

Changes in culture

Development, changes and progress in culture are practically identically equal to the dynamics, it acts as more general concept. Dynamics - ordered multiple processes and transformations in the culture taken within a certain period

any changes in culture are causally due to many factors.
the dependence of the development of any culture from the measure of innovation (the ratio of stable elements of culture and the scope of experiments)

natural resources
communication
cultural diffusion (mutual penetration (borrowing) of cultural traits and complexes from one society to another in their contact (cultural contact)
economic technologies
social institutions and organizations
validious meaning
rational and informative

Studying culture

Culture acts as a subject of study and reflection in the framework of a number of academic disciplines. Among the main - cultural studies, cultural studies, cultural anthropology, cultural philosophy, cultural sociology and others. In Russia, culturalology is considered the main science of culture, while in Western, mostly English-speaking, countries, the term cultural studies is usually understood in a narrower sense as a study of culture as a cultural system. The total interdisciplinary area of \u200b\u200bthe study of cultural processes in these countries is cultural research (eng. cultural Studies.). Cultural anthropology is engaged in the study of manifold human culture Both societies and one of its main tasks is to explain the causes of the existence of this manifold. The Sociology of Culture is engaged in the study of culture and its phenomena with the help of methodological means of sociology and the establishment of dependencies between culture and society. The cultural philosophy is a specific-philosophical study of the essence, values \u200b\u200band status of culture.

Notes

*Culturalology. XX century. Encyclopedia in two volumes / Chief Editor And the compiler S.Y.levit. - St. Petersburg. : University book, 1998. - 640 p. - 10,000 copies, exp. - ISBN 5-7914-0022-5
Lovietsov G. P. Axiology of culture. - SPb.: SPbSU. - p.66.
Pelipenko A. A., Yakovenko I. G. Culture as a system. - m.: Languages \u200b\u200bof Russian Culture, 1998.
Etymology of the word "culture" - archive of distribution of cultural studies
"Cultura" in translation dictionaries - Yandex. Dictionaries
Sugai L. A. The terms "Culture", "Civilization" and "Enlightenment" in Russia of the XIX - early XX century // Proceedings of Gask. Release II. World of Culture.-M.: Gas, 2000.-p.39-53
Gulga A.V. Kant today // I. Kant. Treatises and letters. M.: Science, 1980. P. 26
Renophanz I. Pocket book for a lovedant reading Russian books, newspapers and magazines. SPB., 1837. P. 139.
Black P.I. Historical-etymological dictionary of modern Russian language. M., 1993. T. I. P. 453.
Wellane D.M Major Composition of General and Private Physiology or Organic Physics. St. Petersburg., 1836. S. 196-197.
Wellane D.M Major Composition of the general and private physiology or physics of the organic world. St. Petersburg., 1836. Since 209.
Sugai L. A. The terms "Culture", "Civilization" and "Enlightenment" in Russia of the XIX - early XX century // Proceedings of Gask. Release II. World of Culture.-M.: Gask, 2000.-C.39-53.
Berdyaev N. A. Meaning of history. M., 1990 ° C. 166.
Roerich N.K. Culture and civilization M., 1994. P. 109.
Nikolay Roerich. Synthesis
White and symbolism as a world view from 18
White and symbolism as a world viewing from 308
Article "Pain of the Planet" from the collection "Firm Firm" http://magister.msk.ru/libry/roerich/roer252.htm
New philosophical encyclopedia. M., 2001.
White, Leslie "The Evolution of Culture: The Development of Civilization To the Fall of Rome." McGraw-Hill, New York (1959)
White, Leslie, (1975) "The Concept of Cultural Systems: A KEY TO Understanding Tribes and Nations, Columbia University, New York
Usmanova A. R. " Cultural studies»// Postmodernism: Encyclopedia / MN: INTERPRESERVIS; Book House, 2001. - 1040 p. - (Encyclopedia World)
Abushevko V. L. Sociology of Culture // Sociology: Encyclopedia / Sost. A. A. Gritsanov, V. L. Abushenko, M. Evalekin, N. Sokolova, O. V. Tereshchenko. - MN: Book House, 2003. - 1312 p. - (Encyclopedia World)
Davydov Yu. N. Philosophy of Culture // Big Soviet Encyclopedia

Literature

Georg Schwarz, Kulturexperimentte im altertum, Berlin 2010.
Etymology of the word "culture"
Ionin L. G. The story of the word "culture". Sociology of culture. -M.: Logos, 1998. - P.9-12.
Sugai L. A. The terms "Culture", "Civilization" and "Enlightenment" in Russia of the XIX - early XX century // Proceedings of Gask. Release II. World of Culture.-M.: Gask, 2000.-C.39-53.
Chukin-Rusov A. E. Convergence of cultures. - M. Magister, 1997.
Asoyan Yu., Malafeev A. The historiography of the concept "Cultura" (antiquity - Renaissance - a new time) // Asoyan Yu., Malafeev A. Opening of the idea of \u200b\u200bculture. The experience of Russian cultural science in the middle of the XIX - early XX centuries. M. 2000, p. 29-61.
Zenkin S. Cultural relativism: to the history of the idea // Zenkin S. N. French romanticism And the idea of \u200b\u200bculture. M.: RGU, 2001, p. 21-31.
Korotaev A. V., Malkov A. S., Halturina D. A. Laws of history. Mathematical modeling of the development of the world system. Demographics, economics, culture. 2nd ed. M.: URSS, 2007.
Lukov Vl. BUT. The history of the culture of Europe of the XVIII-XIX centuries. - M.: Gitr, 2011. - 80 s. - 100 copies. - ISBN 978-5-94237-038-1
Lich Edmund. Culture and communication: the logic of the relationship of the symbols. To the use of structural analysis in anthropology. Per. from English - M.: Publishing House "Eastern Literature". RAS, 2001. - 142 p.
Marcaryan E. S. Essays of the history of culture. - Yerevan: ed. Arms, 1968.
Marcaryan E. S. Theory of Culture and Modern Science. - M.: Thought, 1983.
Fleer A. Ya. History of culture as a change of dominant identity types // Personality. Culture. Society. 2012. Volume 14. Vol. 1 (69-70). P. 108-122.
Flier A. Ya. Vector of cultural evolution // Observatory of culture. 2011. No. 5. P. 4-16.
Shenderrik A.I. Theory of Culture. - M.: Publisher of political literature "Unity", 2002. - 519 p.

Links

Vavilin E. A., Fofanov V. P.

The word "culture" - in the lexicon of almost every person.

But this concept is investing the most different meaning.

Some under the culture understand only the values \u200b\u200bof spiritual life, others are even more narrowing this concept, only the phenomena of art, literature belong to it. Third under the culture generally understand a certain ideology designed to serve, provide "labor" accomplishments, i.e. economic tasks.

The cultural phenomenon is extremely rich and diverse, truly comprehensive. It is not by chance that cultureologists have long been difficult to give him a definition.

However, the theoretical complexity of this problem is not reduced only to the ambiguity of the very concept of culture. Culture is a multifaceted problem of historical development, and the word culture itself will unite a variety of points of view.

The term culture dates back to the Latin Word "Cultura" which meant the cultivation of the soil, its cultivation, i.e. Change B. natural facility Under the influence of man, its activities, in contrast to the changes that are caused by natural causes. Already in this initial content of the term, the language expressed an important feature of the unity of culture, man and its activities. The world of culture, any item or phenomenon is perceived not as a consequence of the natural forces, but as a result of the efforts of the people themselves, aimed at improving, processing, the transformation of what is given directly to nature.

Currently, the concept of culture means a historically certain level of development of society, the creative forces and abilities of a person, expressed in the types and forms of organizing the life and activities of people, as well as in the material and spiritual values \u200b\u200bcreated by them.

Therefore, it is possible to understand the essence of culture only through the prism of the human activity, the peoples inhabiting the planet.

Culture does not exist outside a person. It is initially connected with man and is generated by the fact that he constantly seeks to seek the meaning of his life and activity, improve himself and the world in which he lives.

A person is not born social, but only in the process becomes such. Education, education is nothing more than the culture, the process of transferring it from one generation to another. Consequently, culture means the admission of a person to society, society.

Anyone, an adult primarily seizes the culture that has already been created before him, masters the social experience gained by its predecessors. Mastering the culture can be carried out in the form of interpersonal relations and self-education. The role of media-radio, television, printing is enormous.

Mastering the experience gained earlier, a person can make his own contribution to the cultural layer.

The process of socialization is the continuous process of mastering the culture and, together with the individualization of the person, the progencies of the culture fall on the specific personality of a person, its character, mental warehouse, temperamentality.

Culture is a complex system, absorbing and reflecting the contradictions of the whole world. What are they manifested?

In contradiction between socialization and individualization of the individual: on the one hand, a person is inevitably socialized, assimilating the norms of society, and on the other hand, seeks to preserve the individuality of his personality.

In contradictions between the regulations of culture and the freedom, which it provides a person. The norm and freedom are two poles, two fighting beginnings.

In contradiction between the traditional culture and the update, which occurs in its body.

These and other contradictions constitute not only the essential characteristic of the culture, but also are the source of its development.

Culture is a very complicated, multi-level system.

It is customary to divide the culture on its carrier. Depending on this, it is quite legitimate, first of all, to allocate world and national Culture.

World culture- This is the synthesis of the best achievements of all national cultures. of various nationswho inhabit our planet.

National cultureIn turn, acts as synthesis of cultures of various classes, social layers and groups of the relevant society. The originality of national culture, its uniqueness and originality are manifested in both spiritual and in the material spheres of life.

In accordance with specific media, also stand out cultures of social communities, family, individual man. Generally accepted is the selection people and professionalculture.

Culture is divided into certain types and childbirth. The basis for such a division is to account the diversity of human activity. From here, material and spiritual culture stands out. But their division is often conditional because real life They are closely interrelated and mutual permanent.

An important feature of the material culture is its identity, neither the material life of society, nor material production, or financially transforming activities.

Material culture characterizes this activity from the point of view of its impact on the development of a person, disclosing, to what extent it makes it possible to apply his abilities, creative possibilities, diving.

Material culture- this is a culture of labor and material production; Culture of life; Topos culture, i.e. living place; culture of attitude to his own body; physical education.

Spiritual culture performs multilayer education and includes: cognitive and intellectual culture, philosophical, moral, artistic, legal, pedagogical, religious.

According to some cultors, separate species Cultures can not be attributed only to material or spiritual. They represent a "vertical" cross section of the culture, "permeating" its entire system. This is an economic, political, environmental, aesthetic culture.

Historically, culture is associated with humanism. The culture is based on a measure of human development. Neither the achievement of technology, nor scientific discoveries by themselves do not determine the level of culture of society, if there is no humanity, if the culture is not aimed at improving a person. Thus, the criterion of culture is the gummanization of society. The purpose of culture- comprehensive development man.

There is a division by one more signs.

Actual is the culture that is in mass everyday.

Each era creates its relevant culture, which is well illustrated by fashion not only in clothing, but also in culture. The relevance of the culture is a living, direct process in which something is emerging, gaining power, lives, dies.

The structure of the culture includes substantial elements that are determined in its values \u200b\u200band norms; Functional elements characterizing the process itself cultural activity, various sides and aspects.

The structure of culture is complex and multifaceted. It includes a system of education, science, art, literature, mythology, morality, politics, right, religion. In this case, all its elements interact with each other, forming a single system of such a unique phenomenon as culture.

A complex and mall-level culture structure determines the diversity of its functions in the life of society and man.

Culture is a multifunctional system. Briefly characterize the main functions of culture. The main function of the phenomenon of culture is humano-creative, or humanistic. All others are somehow connected with it and even leak out of it.

The most important function of broadcasting social experience. It is often called the function of historical continuity, or information. The culture, which is a complex iconic system, acts as the only mechanism for the transfer of social experience from generation to generation, from the epoch to the era, from one country to another. After all, besides culture, society does not have any other mechanism for the broadcast of all the richest experience accumulated by mankind. Therefore, it is not by chance that the culture consider human memory of mankind. The breaking of the same cultural continuity is concerned with new generations on the loss of social memory with all the consequences arising from here.

Another leading function is cognitive (gnoseological). It is closely connected with the first and, in a certain sense, follows from it.

Culture, concentrating the best social experience of many generations of people, is immanently acquiring the ability to accumulate the richest knowledge of the world and thereby create beneficial opportunities for his knowledge and development.

It can be argued that society is intellectually so much as they are used by the richest knowledge contained in the cultural gene pool man. The maturity of culture is largely determined by the measure of the development of the cultural values \u200b\u200bof the past. All types of society differ significantly primarily on this basis. Some of them demonstrate the amazing ability through the culture, through the culture to take the best, which is accumulated by people, and put on their service.

Such societies (Japan) demonstrate tremendous dynamism in many areas of science, technology, production. Others who do not capable use of cognitive functions of culture still invent a bike, and thus observe themselves to backwardness.

The regulatory function of culture is primarily connected with the definition of various parties, types of public and personal activity of people. In the field of labor, life, interpersonal relations, culture is somehow affected by the behavior of people and regulates their actions, actions and even the choice of certain material and spiritual values. The regulatory function of culture relies on such regulatory systems as morality and the right.

Semiotic, or sign function - the most important in the sister of culture. Introducing a certain iconic system, culture involves knowledge, possession of it. Without studying the corresponding iconic systems, it is impossible to master the achievements of culture. So, the language is a means of communication of people, literary language - the most important means of mastering the national culture. Specific languages \u200b\u200bare needed for the knowledge of a special world of music, painting, theater. Natural sciences also have their own iconic systems.

The value or axiological function reflects the most important qualitative state of culture. Culture as a system of values \u200b\u200bforms a person with well-defined value needs and orientations. In their level and quality, people are most often judged by the degree of culturalness of a person.

Moral and intellectual content, as a rule, acts as a criterion of the appropriate assessment.

Material and spiritual values, traditions and experience of many generations, World Heritage and Morality - All these concepts are combined into one complex system called Culture. To give a clear definition, what culture is no one can have many dozen years. Its content includes a huge number of concepts denoting skills, knowledge and abilities. The only thing that can be traced is the structure and the main elements of culture, which are inherent in humanity and become the basis for moral and spiritual development.

The concept and basic elements of culture

IN the general sense Culture is a concept that includes the social activities and life of people. Under the culture, it is customary to understand the non-oveurrable material objects, ideas and images created by people. This is created artificial environment Self-realization and existence regulates the social behavior and interaction of people among themselves. In other words, the concept of culture includes the following aspects: the degree of personality development, socio-cultural activity of a person and the results of this activity. For a full study of culture, it is necessary to take into account which elements it consists of:

Concepts (or concepts). Mainly contained in the language and are the main help in the organization and streamlining experience. This experience man gives a study of the words of a certain language.
Relations. Any culture is characterized by views on the relationship between the world of real and supernatural and contains ideas, which consists of the world and how it is associated with each other in time and space.
Values. Certain moral doctrines, which are based on common human beliefs relating to the goals for which need to strive.

Structure and basic elements of culture

In the structure of culture there are two levels - specialized and ordinary. An ordinary level in turn is divided into cumulative and broadcast. According to the human anthropological model, culture on cumulative is the interconnection of elements that are a predisposition of a person of a particular activity. Different kinds Activity allows you to single out the following basic structural elements of culture: religious, artistic, philosophical, legal, scientific and technical, political and economic. All these elements are closely interrelated and have a great influence on each other.

Despite such a diverse structure, culture is a solid universal concept, and it can only be said about it in the only number. In addition to the culture of labor, life, musical, moral, legal and political, there are also elements covering the social side of mankind. For example, such as mass and elite culture. Moral, religion, science and art occupy a special place in the culture system.

Essence and basic elements of culture also have a number common functions, Home of which is humanistic. Culture allows a person to become a person and instills him such qualities as love for other people, a sense of tact, mercy and altruism. Culture is an integral part of life whose possession is the highest value.

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