Institute of Culture Sociology. Types and types of social and cultural institutions

The word "institute" comes from lat. institutum, which means "establishment, establishment, organization". Social institutions are an integral part of the social structure, one of the main categories of the sociological analysis of society, which is usually understood as a network of ordered and interdependent relationships between various elements of the social system, which fixes the methods of organization and functioning characteristic of a given society. The concept of a social institution is borrowed by culturology from sociology and jurisprudence and in many respects retains a semantic connotation associated with the norms of the regulatory activity of a person and society, but it has acquired a much broader interpretation, which makes it possible to approach cultural phenomena from the side of their social establishment.

The concept of social Institutional aspect of functioning institute society is a traditional area of ​​interest culture resov public and scientific-humanitarian thought. The category of social institutions received the greatest elaboration in sociology. Among the predecessors of the modern understanding of social institutions in general and social institutions of culture in particular, O. Comte, G. Spencer, M. Weber and E. Durkheim should be named. In modern scientific literature, both foreign and domestic, there is a fairly wide range of versions and approaches to the interpretation of the concept of "social institutions", which does not allow giving a rigid and unambiguous definition of this category. One

however, some of the key points that are present in most sociological definitions of a social institution can still be identified.

Most often, a social institution is understood as some more or less stable complex of formal and informal rules, principles, attitudes that regulate various areas human activity and organizing them into a single system. With the help of the considered category, a certain community of people performing certain roles, organized by means of social norms and goals, is designated. Just as often, speaking of social institutions, they mean a system of institutions through which one or another aspect of human activity is legalized, ordered, preserved and reproduced in a society where certain people are empowered to perform certain functions.

In the broadest sense of the word, social institutions should be understood as specific sociocultural formations that ensure the relative stability of ties and relations within the social organization of society, some historically conditioned ways of organizing, regulating and projecting various forms of social, including cultural, activity. Social institutions arose in the course of the development of human society, the social division of labor, the formation of certain types and forms of social relations. In a social institution, culture, in essence, is "objectified", objectified; one or another aspect receives the corresponding social status cultural activities, its character is fixed, the ways of its functioning and reproduction are regulated.

Society is very complex system sociocultural institutionalized formations as an established set of economic, political, legal, moral, ethical, aesthetic, ritual and other relations. From the point of view of sociology, the most fundamental social institutions present in most, if not all, socio-cultural formations include property, the state, the family, production units of society, science, the system of communicative means (acting both inside and outside society), education and education, law, etc. Thanks to them, the functioning of the social mechanism takes place, the processes of inculturation and socialization of individuals are carried out, the continuity of generations is ensured, skills, values ​​and norms of social behavior are transmitted.

To the most common signs of a sociocultural institution include the following:

the allocation of a certain circle in society " cultural sites», Awareness of the need for their isolation and regulated circulation throughout the community;

identifying the circle of "cultural subjects" entering into specific relations in the process of cultural activity, conditioned by the nature of the cultural object; making the activities of the subjects of a regulated and more or less stable character;

the organization of both the subjects of culture and its objects into a certain formalized system, within the status of different, as well as having a certain status on the scale of the entire public organization;

the existence of specific norms and regulations governing both the circulation of cultural objects in society and the behavior of people within the institution;

the presence of socio-culturally significant functions of the institution, integrating it into the general system of sociocultural functioning and, in turn, ensuring its participation in the integration process of the latter.

The listed signs are not strictly normative and do not always manifest themselves clearly in certain sociocultural institutions... Some of them, primarily formal and under the strict supervision of state-political authorities (such as, for example, state institutions culture), signs can be recorded clearly and in full. Others, informal (informal associations of artists, private museums and collections, personal archives etc.) or only emerging, - less clearly. In general, these signs serve as a convenient tool for analyzing and describing the processes of institutionalization of sociocultural formations of various orders. When researching a specific social institution, special attention should be paid to the functional and normative aspects. The implementation of certain functions is ensured by an integral and developed system of standardized forms of objectification, clearly perceived by the value-normative structure of the social institution of culture.

The structure of social institutions can vary depending on the type and form of specific cultural activities. Let us indicate the most general structural elements present in any social institution of culture: more or less perceived both within the institution and in the wider sociocultural

context, the purpose and scope of the institute; functions provided to achieve the designated goal; normatively based cultural roles and the statuses presented in the structure of the institute; a set of funds legalized to achieve the stated goal and implement functions, including an appropriate repertoire of material, symbolic, technological, power-political and other sanctions.

Institutionalization process, the formation of an appropriate social institution of culture, varies depending on the era and the nature of the culture. It is impossible to propose a single scenario, but any kind of cultural activity goes through several most important stages in the formation of an institution. Before a socio-cultural institution can arise as an independent and distinct structure in the general system of social delimitation, culture must be well aware of the need for this kind of cultural activity. People did not always go to exhibitions, theaters, or spend their leisure time in stadiums and discos. Institutions corresponding to these needs did not exist either. For entire eras, there were no archives, no concert halls, no museums, no universities. Some needs in the development process arose, took shape as socially significant, while others, on the contrary, died out. If today the majority of Russians understand the lack of desire to visit a church weekly, then a century and a half ago such a thing was unthinkable. In the process of the emergence of needs, it is necessary that goals be formulated in one way or another. For example, why do you need to go to museums, restaurants, stadiums, theaters, or visit thermal baths? The goals must also become socially significant.

The process of institutionalization is inseparable from the emergence of special norms and rules, which at first can be spontaneous, chaotic, bringing not so much benefit as harm to this type of cultural activity. As a result of such "unorganized" cultural interaction, special procedures, norms, regulations, rules, etc. gradually appear. They are fixed in the form of a social cultural institution designed to fix the most optimal ways of organizing a given form of cultural activity. However, any establishment also needs sanctions to maintain the adopted regulations. Otherwise, the institution will not be able to function, to implement the tasks assigned to it by the cultural community within acceptable limits.

And finally, the formation of a social institution ends with the creation of a system of statuses and roles, the development of standards, oh

encompassing all aspects of cultural activity without exception. The end of the institutionalization process can be considered the creation, in accordance with the norms and rules, of a fairly clear status-role structure, socially approved by the majority, or at least power-politically supported. Without institutionalization, without social institutions, no modern culture can exist.

Social institutions of culture perform in society a number of functions. The most important are the following:

regulation of the activities of members of society within the framework of the social relations prescribed by the latter. Cultural activity is of a regulated nature, and it is thanks to social institutions that the corresponding regulatory regulations are “developed”. Each institution has a system of rules and norms that consolidate and standardize cultural interaction, making it both predictable and communicatively possible; appropriate socio-cultural control provides the order and framework in which the cultural activity of each individual takes place;

creating opportunities for cultural activities of one nature or another. In order for specific cultural projects could be realized within the community, it is necessary that appropriate conditions be created - social institutions are directly involved in this;

inculturation and socialization of individuals. Social institutions are called upon to provide an opportunity to enter culture, to familiarize with its values, norms and rules, to teach common cultural behavioral models, as well as to introduce a person to the symbolic order;

ensuring cultural integration, stability of the entire socio-cultural organism. This function provides a process of interaction, interdependence and mutual responsibility of members. social group occurring under the influence of institutional regulations. Integrity, carried out through institutions, is necessary for the coordination of activities inside and outside the socio-cultural ensemble, it is one of the conditions for its survival;

provision and establishment of communications. The communicative capabilities of social institutions of culture are not the same: some are specifically designed to convey information (for example, modern mass media), others have very limited opportunities for this, or in the first place

they are called upon to perform other functions (for example, archives, political organizations, educational institutions);

conservation of culturally significant regulations, phenomena, forms of cultural activity, their preservation and reproduction. Culture could not develop if it did not have the opportunity to store and transfer the accumulated experience - thereby ensuring continuity in development cultural traditions.

9.1. Social institutions of culture

The word "institution" means "establishment, institution, organization". Social institutions are an integral part of the social structure, one of the main categories of sociological analysis of society, which is usually understood as a network of ordered and interdependent relationships between various elements of the social system, which fixes the ways of organization and functioning characteristic of a given society. The concept of a social institution is borrowed by culturology from sociology and jurisprudence and in many respects retains a semantic connotation associated with the norms of the regulatory activity of a person and society, but it has acquired a much broader interpretation, which makes it possible to approach cultural phenomena from the side of their social establishment.

The institutional aspect of the functioning of society is a traditional area of ​​interest for social and scientific-humanitarian thought. The category of social institutions received the greatest elaboration in sociology. Among the predecessors of the modern understanding of social institutions in general and social institutions of culture in particular, O. Comte, G. Spencer, M. Weber and E. Durkheim should be named. In modern scientific literature, both foreign and domestic, there is a fairly wide range of versions and approaches to the interpretation of the concept of "social institutions", which does not allow giving a rigid and unambiguous definition of this category. However, some of the key points that are present in most sociological definitions of a social institution can still be identified.

Most often, a social institution is understood as some more or less stable complex of formal and informal rules, principles, attitudes that regulate various spheres of human activity and organize them into a single system. With the help of the considered category, a certain community of people performing certain roles, organized by means of social norms and goals, is designated. Just as often, speaking of social institutions, they mean a system of institutions through which one or another aspect of human activity is legalized, ordered, preserved and reproduced in a society where certain people are empowered to perform certain functions.

In the broadest sense of the word, social institutions should be understood as specific sociocultural formations that ensure the relative stability of ties and relations within the social organization of society, some historically conditioned ways of organizing, regulating and projecting various forms of social, including cultural, activity. Social institutions arose in the course of the development of human society, the social division of labor, the formation of certain types and forms of social relations. In a social institution, culture, in essence, is "objectified", objectified; one or another aspect of cultural activity receives an appropriate social status, its character is fixed, the ways of its functioning and reproduction are regulated.

Society is a very complex system of socio-cultural institutionalized formations as an established set of economic, political, legal, moral and ethical, aesthetic, ritual and other relations. From the point of view of sociology, the most fundamental social institutions present in most, if not all, socio-cultural formations include property, the state, the family, production units of society, science, the system of communicative means (acting both inside and outside society), education and education, law, etc. Thanks to them, the functioning of the social mechanism takes place, the processes of inculturation and socialization of individuals are carried out, the continuity of generations is ensured, skills, values ​​and norms of social behavior are transmitted.

To the most common signs of a sociocultural institution include the following:

Allocation of a certain circle of "cultural objects" in society, awareness of the need for their isolation and regulated circulation throughout the community;

Identification of the circle of "cultural subjects" who enter into specific relations in the process of cultural activity, conditioned by the nature of the cultural object; making the activities of the subjects of a regulated and more or less stable character;

The organization of both the subjects of culture and its objects into a certain formalized system, within the status of different, as well as having a certain status on the scale of the entire public organization;

The existence of specific norms and regulations governing both the circulation of cultural objects in society and the behavior of people within the institution;

The presence of socio-culturally significant functions of the institution, integrating it into the general system of sociocultural functioning and, in turn, ensuring its participation in the process of integration of the latter.

The listed features are not strictly normative and do not always manifest themselves clearly in certain sociocultural institutions. In some of them, primarily formal and under the strict supervision of state-political instances (such as, for example, state cultural institutions), signs can be recorded clearly and in full. For others, informal (informal associations of artists, private museums and collections, personal archives, etc.) or just emerging, it is less distinct. In general, these signs serve as a convenient tool for analyzing and describing the processes of institutionalization of sociocultural formations of various orders. When researching a specific social institution, special attention should be paid to the functional and normative aspects. The implementation of certain functions is ensured by an integral and developed system of standardized forms of objectification, clearly perceived by the value-normative structure of the social institution of culture.

The structure of social institutions can vary depending on the type and form of specific cultural activities. Let us indicate the most general structural elements present in any social institution of culture: more or less perceived both within the institution and in a wide socio-cultural context, the goal and scope of the institution; functions provided to achieve the designated goal; normatively conditioned cultural roles and statuses represented in the structure of the institution; a set of funds legalized to achieve the stated goal and implement functions, including an appropriate repertoire of material, symbolic, technological, power-political and other sanctions.

Institutionalization process, the formation of an appropriate social institution of culture, varies depending on the era and the nature of the culture. It is impossible to propose a single scenario, but any kind of cultural activity goes through several most important stages in the formation of an institution. Before a socio-cultural institution can arise as an independent and distinct structure in the general system of social delimitation, culture must be well aware of the need for this kind of cultural activity. People did not always go to exhibitions, theaters, or spend their leisure time in stadiums and discos. Institutions corresponding to these needs did not exist either. For entire eras, there were no archives, no concert halls, no museums, no universities. Some needs in the development process arose, took shape as socially significant, while others, on the contrary, died out. If today the majority of Russians understand the lack of desire to visit a church weekly, then a century and a half ago such a thing was unthinkable. In the process of the emergence of needs, it is necessary that goals be formulated in one way or another. For example, why do you need to go to museums, restaurants, stadiums, theaters, or visit thermal baths? The goals must also become socially significant.

The process of institutionalization is inseparable from the emergence of special norms and rules, which at first can be spontaneous, chaotic, bringing not so much benefit as harm to this type of cultural activity. As a result of such "unorganized" cultural interaction, special procedures, norms, regulations, rules, etc., gradually appear. They are consolidated in the form of a social cultural institution designed to fix the most optimal ways of organizing a given form of cultural activity. However, any establishment also needs sanctions to maintain the adopted regulations. Otherwise, the institution will not be able to function, to implement the tasks assigned to it by the cultural community within acceptable limits.

And finally, the formation of a social institution ends with the creation of a system of statuses and roles, the development of standards covering all aspects of cultural activity without exception. The end of the institutionalization process can be considered the creation, in accordance with the norms and rules, of a fairly clear status-role structure, socially approved by the majority, or at least power-politically supported. Without institutionalization, without social institutions, no modern culture can exist.

Social institutions of culture perform in society a number of functions. The most important are the following:

Regulation of the activities of members of society within the framework of the social relations prescribed by the latter. Cultural activity is of a regulated nature, and it is thanks to social institutions that the corresponding regulatory regulations are "developed". Each institution has a system of rules and norms that consolidate and standardize cultural interaction, making it both predictable and communicatively possible; appropriate socio-cultural control provides the order and framework in which the cultural activity of each individual takes place;

Creation of opportunities for cultural activities of one nature or another. In order for specific cultural projects to be implemented within the community, it is necessary that appropriate conditions be created - social institutions are directly involved in this;

Inculturation and socialization of individuals. Social institutions are called upon to provide an opportunity to enter culture, to familiarize with its values, norms and rules, to teach common cultural behavioral models, as well as to introduce a person to the symbolic order;

Ensuring cultural integration, stability of the entire socio-cultural organism. This function ensures the process of interaction, interdependence and mutual responsibility of the members of a social group, taking place under the influence of institutional regulations. Integrity, carried out through institutions, is necessary for the coordination of activities inside and outside the socio-cultural ensemble, it is one of the conditions for its survival;

Provision and establishment of communications. The communicative capabilities of social institutions of culture are not the same: some are specifically designed to convey information (for example, modern mass media), others have very limited opportunities for this or are primarily designed to perform other functions (for example, archives, political organizations, educational institutions) ;

Conservation of culturally significant regulations, phenomena, forms of cultural activity, their preservation and reproduction. Culture could not develop if it did not have the opportunity to store and transfer the accumulated experience - thereby ensuring continuity in the development of cultural traditions.

In a broad sense, under culture usually, everything is understood that relates to the specifics of a person's being as a conscious being (as opposed to purely natural forces): the results of his material and spiritual activity (culture of work, everyday life, leisure, communication, production and consumption, urban, rural, technical, physical, psychological, etc.). In a narrower sense, the term "culture" defines the sphere of the spiritual life of people. It is the socio-psychological problems of spiritual culture, and above all artistic culture, that are considered in this section.

From a socio-psychological point of view, the main elements spiritual culture beliefs, convictions, ideals, values, as well as the corresponding customs, norms of communication, activities, behavior of people, which are expressed and fixed in signs, symbols, images and, above all, in language (in written, printed, iconographic, video and audio documents -max). Moreover, these elements of spiritual culture can be considered at the universal human level, the level of a society, ethnic group, nation, class, at the level of other, smaller-scale large groups, as well as small groups (group morality, group aesthetic taste, etc.) and personality (individual culture). Within the framework of the culture of a society, various private, group subcultures are formed (for example, youth, national minorities, regional, etc.). Of particular importance in the socio-psychological terms is the process of socialization, through which new generations become familiar with the culture of their society, people, and their group.

The origins of spiritual culture can be traced in myths, folklore, beliefs, religions of peoples. In the history of the spiritual culture of mankind, religions, which are powerful exponents of certain systems of values ​​and norms (prescriptions, rules of behavior), occupy an important place.

Even in Russia, despite the seventy-five-year domination of state atheism, the culture and way of life are imbued with the spirit of Orthodox Christianity. Suffice it to recall the architecture of white-stone Russian churches, the sacred and secular music of Bortnyansky, Mussorgsky, Tchaikovsky, Rachmaninoff, the traditions of choral singing and bell ringing, icon painting and painting,

great Russian literature. Orthodox motives are also present in contemporary Russian art (A. Solzhenitsyn, V. Astafiev, I. Glazunov, Yu. Kuznetsov, etc.), including in the works of young painters, poets, and musicians. To this day, icons in village houses have not been extinct, Orthodox religious holidays (especially Easter, Trinity) are popularly celebrated.

If by the beginning of the XX century. in most European societies, artistic culture existed in highly elite forms (fine arts, classical music, literature) and folk culture (folklore, songs, dances, fairy tales), then later in connection with the development of mass media (cinema, recording, radio, television, etc.) in the West, the so-called mass standardized culture, which, in the end, blurred the boundaries between elite and folk culture.

However, the concept of "mass culture" requires a clearer explanation. Content of this term clarifies through synonymous and close to him concepts: semi-culture, ersatz culture, pop culture, lumpen culture, entertainment art, commercial art. Characteristic features of mass culture: commercial success and popularity at any cost; entertainment and amusement by any means; exploitation of people's instincts and superstitions (aggressiveness, sex, fear, mysticism, etc.); the cult of hedonism and consumerism; schematization, stereotyping, simplification of all phenomena of life; bad taste, the reduction of art to a vulgar spectacle; often there is a discrepancy between content and form. All this is typical for tabloid novels, detective stories, all kinds of show shows, pop music, action films, erotic magazines, etc.

Gradually, especially from the late 60s - early 70s, in the West there is a fusion of mass culture with modernism (avant-garde), which complements it with such qualities as dehumanization, belittling of traditional human values, crude irony and parodism, "black humor", illogicality, unreality, narcotic suggestions, shocking and provoking the audience, which finds expression in rock music (metal rock, punk rock, etc.), various areas of visual arts (pop art, photorealism, social art, etc.), in cinematography (horror films, mystical fiction, parody films), in illogical shocking fashion, etc.

In our country, mass culture in the Western version began to manifest itself noticeably from about the second half of the 70s (pop music, Western films, pop art, fiction, youth fashion, etc.).

If we consider the history of culture in a broad perspective, then we can identify some universal laws. So, the largest Russian-American sociologist Pitirim Sorokin on

based on the analysis of a huge historical material, he developed an original concept of sociocultural dynamics, in the light of which during human history Gradually, there is a repeated change of the three main systems of culture: first, based on the principle of supersensibility and superintelligence of God as the only value and reality ( greek culture VIII-VI centuries. BC.; medieval Western European culture, etc.); Secondly, proceeding from the fact that objective reality is partially supersensible (Greek culture of the 5th-4th centuries BC; culture of the 13th-14th centuries Western Europe), and, third, secular, based on the principle of sensibility of objective reality and its meaning ( western culture from the XVI century. to the present day). P. Sorokin believed that in the XX century. the crisis of sensual culture and society as a whole began: “The crisis is extraordinary in the sense that it, like its predecessors, was marked by an extraordinary explosion of wars, revolutions, anarchy and bloodshed; social, moral, economic and intellectual chaos; the revival of disgusting cruelty, the temporary destruction of large and small values ​​of humanity; poverty and suffering of millions ”. However, on the whole, the scientist expressed an optimistic view of the history of mankind: “Fortunately, culture and civilization are infinitely stronger than the clowns of the political circus assure us. Political, and not only political, parties, groups, factions and armies come and go, but culture remains in spite of their funeral speeches. "

In line with the concept of P. Sorokin, what is happening now in the world, and in particular Russian, culture looks quite natural.

The new social political situation that has developed in our country since the second half of the 80s, the development of democracy, glasnost and pluralism made it possible to overcome many bureaucratic and authoritarian traditions in the aesthetic education and functioning of culture and art that were created during the years of the personality cult and stagnation. Positive trends were manifested in the restoration of the rights to access to the entire world culture, to the free development of various aesthetic approaches, artistic trends and schools (from realistic to experimental), including those associated with Russian spiritual culture, philosophy and aesthetics of the late 19th - early 20th centuries.

However, new conditions have given rise to new serious moral, socio-psychological and aesthetic problems in artistic culture, which require their scientific understanding.

First, from the end of the 1980s, a sharp decline in the values ​​of spiritual culture among Russians began. Secondly, at present, tendencies have emerged in the public aesthetic consciousness.

tendencies to a kind of relativistic mosaic, to a conglomerate of folk, religious, classical, socialist realist, mass culture and modernist aesthetics, which is caused by the transitional nature of the period experienced by society.

The authoritarian-centralized regulation of artistic values, genres, names, works was replaced by a similar group regulation, as a result of which private-group aesthetic values ​​(for example, certain groups of the artistic intelligentsia, young people in the capital) sometimes receive disproportionate representation in public consciousness.

Thus, the expansive and entertaining trend, which grew during the years of stagnation, turns into the broadest cultivation of mass culture on stage and in theater, in music and cinema, in fine arts and design (especially associated with youth fashion in clothing, accessories, emblems, etc.). NS.). Mass culture, replicated by television and radio, video and audio recordings, illustrated magazines, erodes the criteria of artistic taste, vulgarizes and, in fact, destroys it.

There are tendencies of dehumanization and demoralization in the content of art, which is manifested primarily in the belittling, deformation and destruction of the human image. In particular, this is recorded in the abundance of scenes and episodes of violence, cruelty, in the enhancement of their naturalism (cinema, theater, rock music, literature, art), which contradicts traditional folk morality and has a negative impact on the youth audience.

Since the end of the 80s, the situation in our mass art, especially in its screen forms (cinema, video, television), began to change, acquiring a negative character. In cinema, violence and eroticism are shown on the television screen, especially in connection with the spread of cable television, which usually broadcasts non-fiction Western films.

From a socio-psychological point of view, it is undeniable that on-screen violence and aggressive erotica contribute to the criminalization modern life especially affecting children, adolescents and young people. As you know, crime among them continues to grow steadily. It is no coincidence that in developed Western countries, organizations such as the International Coalition against Violence in Spectacular Events or the National Coalition Against Television Violence (USA) have been created by the public. In Russian society, only a few spiritually sensitive and highly cultured people are so far opposed to such negative phenomena.

Analyzing modern popular culture, it is impossible to ignore such a variety of it as rock music, which

was taboo (forbidden) at the official level until the end of the 80s, and later, with the same immoderation and bias, extolled and idealized as a kind of progressive and revolutionary phenomenon. Of course, one should not deny rock music as a genre, especially its varieties associated with folk traditions (folk rock), political and author's song. However, an objective analysis of foreign and domestic production of various directions of this music is necessary (for example, the so-called "heavy metal" and punk-rock are undoubtedly countercultural aggressively vandalistic in nature).

Observations show that, in the general trend, rock-pop music becomes dehumanized, losing the image of a person and turning him into a demonic character in metal rock, into a robot or puppet in breakdancing, into a thing among many other things in commercial-consumer songs. The loss of humanistic content in rock music also occurs through the distortion of the natural human voice with all sorts of wheezing and screeching, deliberately broken, mocking intonations (inadequate expression of irony), substitution of female voices for feminine ones and vice versa, as well as with the help of various electronic-technical effects that machine the voice.

Psychophysiological studies of Western and domestic experts indicate the negative effects of the impact of modern rock-pop music (especially the constant excessive listening to it) on young people, similar to the effects of narcotic and psychotropic drugs. Thus, the American psychiatrist J. Diamond investigated the influence different types and genres of music to people. If classical and folk music, traditional jazz and early (dance) rock and roll had a positive psychophysiological effect on the subjects, then “ hard Rock"And" metal rock "caused a violation of the normal psychophysiological rhythm of the body, contributed to the manifestation of aggressiveness and other negative emotions. Diamond, with the help of musicians, revealed in similar rock music, which appeared in the second half of the 60s, a certain structural element, which he called "intermittent anapest bit", which had a disorganizing psychophysiological effect.

As a result of the development of modern mass media, the musical environment has acquired (at least for young people) ecological significance. Therefore, its positive or negative character has a special deep meaning for the emotional world of a person, for his attitude and mood.

At the same time, at present, folk, spiritual-classical and modern academic art (including literature), depriving state support, becomes more and more elitist

nym, its audience is narrowing. As a result, the normal hierarchy of varieties, genres and qualities of art is disrupted, the spirit and heart of true culture, and most importantly, the culture of new generations, is destroyed.

The history of Russian literature and art really knows the periods marked by the highest ups of spirituality and artistic skill.

Such periods in the development of art can be called cathartic, that is, associated with the effect catharsis(Aristotle's term, interpreted as a kind of spiritual and emotional cleansing in the process of perception ancient tragedy, and more broadly - any work of art). Emotional, aesthetic and ethical aspects of catharsis are distinguished.

The emotional aspect of catharsis is expressed in a state of relief, liberation (including tears and laughter) from heavy, dark experiences, in positive enlightened feelings. The aesthetic aspect of catharsis is the feelings of harmony, order, beauty in their complex dialectical expression. Finally, ethically, catharsis evokes humane feelings, feelings of guilt, repentance, "reverence for life" (A. Schweitzer). These emotional, psychological, aesthetic and ethical characteristics are clearly traced in great works of art (remember, for example, "Trinity" by A. Rublyov, "Requiem" by W. Mozart, "Crime and Punishment" by F. Dostoevsky, etc.), which ultimately account contribute to the outlook and outlook of a person of goodness.

In the socio-psychological interpretation, catharsis acts as an intense emotional state that unites a real audience (theater, concert, etc.) or an individual (reading a poem or story, watching videos, etc.) in empathy with a tragic (tragicomic) hero (content ) artwork, which enlightens, elevates, ennobles the inner world of a person (his feelings, thoughts, will), reveals his universal human spiritual essence. In a broad socio-psychological understanding, catharsis is the overcoming of loneliness and alienation, the achievement of human solidarity, a qualitative leap in the process of socialization, the formation of a humanistic worldview, an introduction to the highest spiritual values ​​of mankind, which are the works of great creators.

It is clear that the state of catharsis is not so easily attainable. The works should contain powerful suggestive impulses that express the artist's sincere faith and intentions. In a real audience (at a concert, in a theater, etc.), the mechanisms of mental infection and imitation are also turned on, which enhance the cathartic effect.

A systemic socio-psychological approach to the phenomenon of catharsis, in general to the impact of art, requires taking into account not only the characteristics of a work of art, but also the personal characteristics of the artist behind the work, as well as the audience that perceives the work (and with a more in-depth approach, all other participants in artistic communication, e.g. editor, distributor of the work, critic, etc.). This raises a problem that can be called the problem of the personal compatibility of the artist (and his work) with the audience.

Certain aspects of the problem of compatibility-incompatibility of certain types of art and recipients endowed with certain psychological characteristics, were studied by psychologists, in particular G. Eysenck and I. Child (for example, data on various types of painting preferred by introverts and extroverts, etc.).

Works of art have more than positive effects on people. The other pole of the emotional impact is the negative state, which can be called "anti-catharsis".

This is a state of oppression, humiliation, fear or hatred, aggressiveness. In the aesthetic aspect, anti-catharsis expresses a sense of disharmony, chaos, ugliness. In ethical terms, anti-catharsis generates inhuman feelings, alienation, immoralism, contempt for life. Similar feelings and emotions are produced by many works of modernist and mass-culture art of the 20th century. However, the survival and revival of any society and art is associated, in particular, with the cultivation of eternal universal human values ​​- truth, goodness and beauty, faith, hope and love, responsibility, labor and creativity.

Education as a social institution

Education has the following main functions: 1. Broadcasting and disseminating culture in society - the first and main function of education. It lies in the fact that through the institution of education, cultural values ​​are transmitted from generation to generation, understood in the broadest sense of the word (scientific knowledge, achievements in the field of art, moral values ​​and norms, rules of behavior, experience and skills inherent in various professions, and etc.). Throughout the history of mankind, education has been the main source of knowledge, a tool for enlightening society. Let us also not forget that the culture of each nation has its own national and ethnic characteristics, and therefore, the education system plays an extremely important role in maintaining and preserving

national culture, its inimitable and unique features, joining which the individual becomes the bearer of national consciousness and national psychology.

2. Socialization, that is, the assimilation of value orientations, life ideals prevailing in a given society. Thanks to this, young people join the life of society, socialize and integrate into the social system. Teaching language, history, literature, the principles of morality and ethics serves as a prerequisite for the formation of a common system of values ​​among young people, thanks to which they learn to understand other people and themselves, and become conscientious citizens of the country. The content of the process of socialization and upbringing of children carried out by the education system largely depends on the value standards, morality, religion, and ideology prevailing in society.

If we bear in mind the moral ideological orientation, which should be inherent in the modern school, then it is legitimate to talk about the need to instill in young people, first of all, universal human values ​​and humanistic morality. This is primarily achieved in the process of studying the disciplines of the humanitarian cycle (literature, history, philosophy, etc.), which are beginning to play an increasingly important role in the system of school and university education, having a positive impact on the teaching of natural and technical disciplines.

3. Social selection - one of the most important functions of the institution of formal education. The structure of the educational process is arranged in such a way that it makes it possible, at the very initial stages, to implement a differentiated approach to students (to change the learning profile for unsuccessful students and students, to encourage talented and capable). In a number of countries, including ours, there are social educational programs for creatively gifted youth, whose academic work is certainly encouraged, and favorable conditions are created for the maximum development of their inclinations. In previous years, it was often said that "talent will always find a way," a talented person will surely "come out into the world." In modern society, the search and education of talented youth are elevated to the rank public policy in the field of education, since the rapid development of science and technological progress in many other areas requires a constant influx of talented youth.

The process of selection, selection of the most capable of learning students is carried out modern school as if automatically, since the very internal microstructure of education has its own main task selection and differentiation of young people not only according to their abilities and talents, but also in accordance with individual interests, opportunities, value orientations. From point of view social psychology extraordinary

But the consequences of the selection process carried out by the educational institution are important, since its end result (when different groups of young people complete their education in different educational institutions) is the placement of people in different positions in the social structure of society.

Through this, the reproduction and renewal of the social structure of society is achieved, without which its normal functioning is impossible. Another important aspect of the process of social placement is that it “triggers” the mechanism of social mobility. Getting a profession, taking a social position in the structure of a particular organization, as a rule, open for many people the path of a professional career, moving up the ladder of official hierarchies and powers. The educational system, mainly higher, in modern industrial society serves as the most important channel of social mobility, because without a university diploma it is impossible to get a prestigious and highly paid job. This explains the high value of education in the industrially developed countries of the world and the "achievement syndrome" widespread in many strata of society: parents from an early age instill in a child the need for education, develop and stimulate his interest in learning in every possible way, orientate him towards achieving high results, for the child's future career directly depends on the level of education. Education level along with power, property and income is the most important indicator social status a person in modern society.

4. Social and cultural change in society. This function is implemented in two interrelated ways. First, in the process scientific research, scientific achievements and discoveries that are carried out within the walls of higher educational institutions. By contributing to scientific progress, education makes a significant contribution to the enrichment and expansion of the cultural heritage of society.

The experience of organizing education in a number of Western countries is interesting.

Pursuant to the 1994 State Education Act in the United States, educational development goals are defined as follows: all children must be prepared for school; they complete grades 4, 8 and 12. Moreover, each school guarantees not only the preparation of students, which makes it possible to continue their education or get involved in productive production activities, but also educate them in the spirit of citizenship.

US teachers get access to continuing education, the gradual improvement of their professional knowledge and skills necessary to prepare schoolchildren for independent living in the next century.

Along with public schools in the United States, there are private fee-paying schools. The compulsory knowledge program includes the study of ma-

subjects (2 years), English (4 years), natural sciences (2 years) and social sciences (3 years).

In many US schools, the time spent studying cooking and driving is equated to the time spent studying other subjects.

It should be noted that in the United States, the average professional level does not stand out in the education system, it is integrated into the system higher education... A feature is that many students of 2-year colleges, without interrupting their studies, go to 4-year colleges or universities, and this is done without losing the pace of learning.

US universities are divided into 2-year (local colleges) and 4-year (colleges and universities). The academic year at universities is 9 months. Basic form training sessions is a lecture. Each student learns according to individual program and attends lectures of choice. Before the lecture, the student is given its summary.

V last years the accreditation procedure for higher education institutions is becoming more stringent. According to the new standards, an educational institution is accredited as a whole as a single complex, and accreditation of individual educational programs is not carried out.

As for the cooperation of American universities with educational institutions foreign countries, then the trend of growth of the contingent remains foreign students technical profile and training of business specialists, followed by training in mathematics and computing.

It should be noted that one of the key trends in the development of education in Russia is the further expansion of rights and freedoms. educational institutions, democratization of the process of school and university education management.

Other important feature education in Russia lies in the fact that the process of social interaction of two main figures - teacher and student - is changing significantly: it cannot be fruitful and effective if it takes place within the framework of formally interpreted normative aspects of their social roles. Here an important place belongs to the "subjective factor", the teacher's ability to emphatic empathy, understanding inner peace the student, the range of his interests, life orientations, etc. ...

The system of Russian education is aimed at ensuring national interests - training such specialists who are capable of technological re-equipment of industry and agriculture, the creation of a modern army, etc. This task can be solved if a number of conditions are met:

Wide informatization of the educational process, its globalization and humanization;

Implementation of educational standards and, at the same time, the author's approach to programs;

Restructuring education taking into account Russian practice and world standards;

Priority funding for education.

Only these circumstances make it possible to convert the diplomas of domestic specialists, that is, to ensure their recognition in other countries.

The development of education cannot be carried out without taking into account the existing realities, for example, the introduction of multilevel training of specialists, the emergence of commercial universities along with state ones. All this should lead to competition between universities, the struggle for reputation, and the maintenance of the image. The same should happen in the sphere of secondary education. However, this should not lead to social selection: a good education in the form of paid lyceums, gymnasiums for children of wealthy parents, bad - for low-income ones. At the same time, the psychological service should not follow the lead of this trend, but in every possible way contribute to the development of schoolchildren.

Literature

1. Aristotle. About the art of poetry. - M., 1957.

2. Komarov M.S. Introduction to Sociology. - M., 1994.

3. Sorokin P. Human. Civilization. Society. - M., 1992.

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The concept of a social institution

The culture of a society is a complex system, the main block of which is a social institution. The concept of a social institution in its modern meaning, as well as the concept of culture as a whole, was introduced by B. Malinovsky.

A social institution is an organized system of social ties and norms designed to satisfy the basic needs of society and its members. Institutions create sustainable forms joint activities people to use public resources to meet one or more social needs.

Thus, institutions perform two main functions in society:

1) improving the efficiency of meeting a given need or group of needs;

2) maintaining public order, preventing chaos and uncontrolled competition between groups and individuals in the process of meeting needs.

The Institute includes:

A social group (or groups) fulfilling the satisfaction of a given need. A variety of such groups are social organizations designed to meet these needs;

A stable set of norms, values, patterns of behavior, technological methods that ensure satisfaction of needs, as well as a system of symbols that regulate relations in this area of ​​activity (brand name, flag, wedding rings etc.);

The ideological rationale for the activities of the institute, which Malinovsky himself called a charter, fixed in the public consciousness. The charter can be drawn up as a special document (for example, the program of a political party, the charter and the founding document of a company), or it can exist in oral tradition (for example, a system of myths justifying enmity, or vice versa - friendship between neighboring tribes);

Social resources (buildings, money, equipment, etc.) used in the activities of the institute. At each stage of the development of society, its own set of institutions is distinguished.

The main institutions of modern societies are: economics, politics, education, law, religion, family, etc. In the early stages of the development of human societies, many of the modern institutions did not exist. Their functions were performed by other institutions. Thus, the institution of education emerges only with the emergence of groups of people whose main occupation is the professional and social training of a significant part of the population, i.e. when the very process of social and professional training is separated from the process of education. In Europe, this moment is usually attributed to the emergence and development of a system of public schools and vocational educational institutions (XVII-XVIII centuries). At earlier stages, the preparation of young people for life was carried out within the framework of other social institutions - the family, clan, workshop, church. Many researchers believe that in pre-industrial societies there was no independent institution of economics, and the processes of production and exchange were regulated by other social institutions (clan, family, institutions of ritual exchange).

On the other hand, many of the institutions that existed in the societies of the past and determined the relations in them, in modern societies either disappeared altogether or lost their former significance (for example, the institution of a clan, the institution of blood feud, etc.).

Institutions and society

Social institutions arise along with the emergence of society. The number of social institutions is not limited to any rigid list; however, every society has basic institutions that determine the functioning of a given society and its culture. There are social institutions of various levels - most of them are part of larger institutions. For example, the stock exchange is a social institution that is part of the economy.

Many modern institutions did not exist in the societies of the past, although the corresponding needs were met (for example, the economy, the state, the couple family, etc.).

The same institutions in different societies are arranged differently, it is impractical and impossible to automatically copy the ways of functioning of the institutions of even the most developed societies in other conditions. Each specific need in one society can be simultaneously satisfied by several social institutions. Each institution can satisfy several social needs, but among them there are always one or two central to it. One and the same institution in a particular society can noticeably change its functions over time.

The same needs in societies of different types, or even in different societies of the same type, can be satisfied by different institutions.

Family as a social institution

According to the definition adopted in social statistics, and shared by most sociologists, the family is a large or medium social group with three main properties:

1) all of its members are related by relations of kinship and / or property;

2) they all live in one room, or, more precisely, in a building, which in a given society is considered to be a single room (place of residence);

3) they run a joint household, that is, they are engaged in activities that provide them with the basic means of subsistence.

In modern society, family members, as a rule, are not bound by participation in joint production. Each family member has his own source of income, his occupation in one of the industries public economy... Therefore, the most important features of the family are: a joint budget, covering a significant part of personal income; joint cooking; joint decision regarding the largest acquisitions (real estate, car, durable goods, etc.).

Maintaining the so-called "personal subsidiary plots" (dacha or garden plot) becomes an essential feature of the family if the income (or natural products) received from this plot is an important element of the family's livelihood. Millions of urban families do not have summer cottages and gardens, and yet they are full-fledged families.

Functions and dysfunctions of social institutions.

A social institution is a specific entity that performs socially significant functions and ensures the achievement of goals. Function is the benefit that a social institution brings to society. It is characterized by two points: deliberately formulated goals and objective consequences of the activity of this institution, i.e. function as a task and as a real result. In many cases, a discrepancy arises between the declared goals and the objective consequences of the corresponding actions.

Institutions differ from each other in their functional qualities, however, in real life these functions these functions are so closely intertwined that it is extremely difficult to draw any line between them. Fundamental institutions, with a strict need to perform, first of all, their specific functions, to varying degrees, are involved in solving the following tasks:

1. Economic and social institutions - property, exchange, money, banks, business associations.

2. Political institutions - the state, parties, trade unions and other kinds public organizations pursuing political goals aimed at establishing and maintaining a certain form of political power.

3. Family, education, religion - development, subsequent reproduction and protection of social and cultural values ​​and norms.

4. Family, religion - mechanisms of moral and ethical orientation and regulation of the behavior of individuals. They give behavior and motivation a moral reasoning and an ethical foundation.

5. Political, economic - social and social regulation of behavior on the basis of norms, rules and regulations enshrined in legal and administrative acts. The binding nature of the norms is ensured by a coercive sanction.

6. Political institutions, economic, education, family - are based on more or less long-term acceptance of contractual norms, their official and unofficial consolidation. These norms regulate everyday contacts, various acts of group and intergroup behavior (methods of conveying information, greetings, rules of meetings, activities of associations, etc.)

But at the same time, each institution performs its own social function. Their totality makes up common social functions institutions as elements of certain social systems... The functions of the family are a similar example:

• Reproductive, or reproduction of the human race.
• Socialization, or the transfer of necessary skills, moral values ​​and norms to new members of society.
• Recreational, or protection of family members from the effects of the outside world.
• Control and regulation of sexual life.
• Household.

Each of the listed functions serves as a fundamental one - maintaining the life of society through the renewability of generations that have mastered the basic norms and values ​​of this society.

So, each social institution is characterized by the presence

• goals of their activities
• specific functions to ensure the achievement of such a goal
• a set of social positions and roles typical for a given institution

Cultural identity Is the ability of people to relate themselves to a given culture, to its stereotypes and symbols.

Through identity, culture is capable of independent development. The process of cultural identification is inseparable from the process of human self-identification.

A person needs to be socially in demand and approved by the society around him.

Self-identification is an awareness at the rational level of the unity of a given group of people for one reason or another (ethnic, religious, political, etc.). The development of common cultural traits (morals, customs, language) presupposes the collective solidarity of people. Identification of oneself with one or another group helps a person in orientation in the socio-cultural space. Social discipline, political loyalty and cultural competence (knowledge of socio-cultural norms and the languages ​​of communication accepted in society) are required from the individual.

The set makes a person involved in any culture:

1) assimilated elements of consciousness, behavior;

2) tastes and habits;

3) languages ​​and other means of communication.

The problem of a person's cultural identity lies in the following parameters it has adopted:

1) cultural norms;

2) models of behavior and consciousness;

3) value systems and language.

Cultural self-identity is manifested in:

1) awareness of one's “I” from the standpoint of cultural traditions in a given society and in the manifestation of loyalty to them;

2) self-identification with these cultural patterns.

The culture- a social property that embodies the commonality of norms, customs, morals. Passing from one era to another, one can trace how legal norms and rules come to replace customs and rituals. artistic creation, institutions of education and upbringing are being formed. The forms of culture are diverse - politics, economics, education, medicine, religion.

In sociology, the social significance of culture is essential. The culture- supra-individual reality, comprehended by a person in the process of socialization of the individual. Sociology distinguishes such types of culture as universal and national culture, subculture, mass and elite culture.

Human culture represented by the best examples of literature, science, production. Cultures are not isolated, and they interact with each other. The increase in interactions leads to the unification of different cultures. Each nation chooses in the sphere of culture that which corresponds to its development and best meets its spiritual needs. Therefore, against the background of the combination of different cultures, the self-awareness of national cultures is outlined.

National culture- a plastic whole that changes in an evolutionary way.

Mass and elite culture are qualitatively different and belong to different groups of the population. The division of society into different social groups gives rise to the need for the formation of a culture that characterizes the system of values ​​and norms of a given social group, or subculture.

The entire set of types of culture goes through the process of institutionalization and forms a social institution. Socio-cultural institutions- sustainable and regulated ways of interaction between people about the creation and dissemination of cultural values. They include a system of cultural institutions (theaters, museums, libraries), creative associations and unions (writers, artists, composers, theatrical figures), organizations and institutions that disseminate certain value-normative samples of cultural behavior.

Culture fulfills socially significant functions:

broadcast of social experience- the function of culture, aimed at transferring spiritual values, social norms, patterns of behavior in the historical process - from one generation to another and between representatives of different cultures:

broadcast form(transfer of) social experience through the development by each generation of the objective world of culture, cultural values ​​and patterns of behavior;

socialization of personality- the function of culture, which is a way of assimilation by an individual of cultural norms and values. The content of culture is the development of a person as a subject. social activities... A specific feature of culture as the socialization of a person is the requirement for a personal understanding of one's attitude to social norms, values, and rules.