Introduction

§one. Culture class

Conclusion

Literature

Introduction

Social community represents a combination of people who characterize the conditions of their livelihoods, common to this group of interacting individuals. The main elements of the social structure of society are such social communities, both classes and class-like groups, estates, ethnic, socio-demographic groups, socio-territorial community (city, country side, region). Each element of the social structure has its own specific system of norms and values, and therefore can be considered as sociocultural community.

§one. Culture class

The consideration of society was extremely developed in antiquity. In a number of countries (England, Holland, Spain, Sweden), some of its elements are preserved and today. In different states, in different epochs There were various estates. The relations between them were different, the role of each of them in the life of society, in the formation of a national culture. IN Ancient RomeFor example, on the top of the estate ladder, there were two estates - senatorial and radic. The rest of the population was free citizens, freeds and slaves. In the Middle Ages in most countries Western Europe The dominant estates were clergy and the nobility, which were towering over the third estate, which included peasants, burghers, merchants, etc. In Russia, until 1917, there were special estates of the clergy, the nobility, the Cossacks, the peasantry, the meshness, merchants. Culture of each of these classes being part of National culture, had its own estate features.

Noble culture. The nobility is a combination of fragments that change their outlines and the composition as historical movement. As a classic classic society, France XIV-XV centuries is most often called. or Russia of the late XVI - early XVII centuries, when the nobility from the land holders turns into hereditary farmers.

On the one hand, nobles rely on their monopoly of land ownership, they live and dominate society thanks to her. This property is given to them in the form of "family" - in the sense of its opposition to commodity relations - natural communications. The nobility is therefore extremely heterogeneous; it is divided into old princely childbirth, a new nobility; the court to know and the provincial landlords. But there is a general class interest: in Preservation of feudal operation and own privileges.

However, the medals have and overseas. From this - the other - the sides of the noblemen are serunen people who possessed the predominant, or even the exceptional right to hold public positions. In those countries where the formation of capitalist defendant was delayed and went with the active participation of the state, the nobility was the first percentage of the emerging "civil society". So, in particular, it happened in Russia and precisely this largely explains the positive role of the nobility in the development of Russian culture XVIII - first third XIX. in. It should also be noted that the nobility was the first estimation in Russia, delivered by law from corporal punishment.

The noble consciousness as an element of culture quite clearly discovers two features: Patennalism and conservatism. Patternalism (from lat. Patemus - Otchen) is a value installation resulting from personal shape. public relations and involving the social inequality of interacting individuals. A paternalistic approach demanded that all relationships between people are based on the model of the relations of fathers and children.

The inequality of rights and obligations from which the Patennist image of thought has emerged, meant, by the way that the deeds were not always evaluated by their inner dignity. No less important was the estate belonging of the misdemeanor.

Very peculiar manifestations of feudal paternalism in relation to a woman. The medieval knight was supposed to take care of the orphans and widows. Of course, the forms of "ministry" depended on the social situation of the parties.

Along with Patennalism notable noble image Life and consciousness was, as already mentioned, tradition. The tradition determined the occupation of lessons worthy of nobleman. The American sociologist T. Welen in his work "Theory of idle class" calls four classes that did not damage the honor of those who stood on top of the public hierarchy: management, religious functions, war and sport. With regard to the nobility, you should add the maintenance of your land.

The nobility was traditionally served by a service: it was kept, as the Russian historian S.F. wrote Platonov, at the beginning of personal service. With the emergence of an absolute monarchy, it turned into a "state" estate: the binding force of vassal loyalty is now focused on the monarch as the personification of a suzero start. On this path, new ideological values \u200b\u200bwere created in the noble culture. But, on the other hand, thanks to the same process, many of the requirements of the Noble Code of honor lost their functionality, degenerate in prejudice or cultural "fossil."

It should be noted that absolutism influenced spiritual life not as new ideas, as its direct administrative interference in the activities of cultural institutions. Already the XVII century quite showed the importance of science to strengthen the economic power of the country and the development of military affairs.

Our abis of some features of the noble culture will be deliberately incomplete if we do not mention another phenomenon of noble culture, but about the Russian noble estate. Russian noble manor XVII-XVIII centuries. - A unique phenomenon is primarily due to the socio-historical features of the development of the Russian state.

The world of the estate was reflected in the memoir and literary tradition from A. Bolotov and A. Radishchev to A. Chekhov and I. Bunin. Many arts united to create a manor ensemble: architecture, parking, painting, sculpture, theater and music. The manor culture in a considerable extent contributed to the flourishing of Russian art XIX century.

Noble culture in many of their features and moments was a pan-European culture. And while the occupation of the overwhelming part of the population of the European continent was agriculture, the noble "nests" objectively contained the opportunity to be the guides of urban culture in the slaughterhouse, casual for the peasant world.

Cossack class culture. One of the most interesting and still little studied by the cultural scientists of phenomena is undoubtedly the Cossack culture. Cossacks that existed for several centuries in the border lane formed, ultimately, in a fairly powerful military service, with its special way of life, its privileges, rights and obligations, its own, and very considerable, military property, With its culture. Of course, the culture of the Cossacks is inseparable from the culture of the Russian people and is its component. At the same time, the historical fate of the Cossacks, its composition, the origin, its functions like a military-serving class imposed a serious imprint on all sides of the defendant and the spiritual life of the Cossacks.

First and perhaps the most important feature What can be called the Cossack Culture actually, is the cult of serving Fatherland, "the cult of military valve". This is quite natural, considering that the main occupation of the Cossacks was military service. Already the Cossack customs were supposed to see in a man first of all the warrior. Cossacks, starting From the Small years, they prepared for military service, they taught Djigitovka and fencing, shooting, oriented terrain, taught military charters and military ranks.

On the formation of the Cossack culture, a serious imprint was the origin and the national composition of the Cossacks. The fact is that, although Kalmyki (Donskoy and Urals), Ukrainians (Zaporizhia and Kuban troops), Ukrainians (Zaporizhia and Kuban troops), Tatars and Bashkirs are also a major mass of the Cossacks, a rather significant role in the formation of a number of troops. etc. This imposed a serious imprint on customs and even the speech of the Cossacks - words turkic origin In the speech of the Cossacks, it was much larger than in the speech of the peasants, for example, from the Great-Russian provinces, and on the Don right up to the beginning of the XIX century. The eastern element is quite strongly felt in the clothes, the Cossacks, in their military tactics.

Finally, the culture related to the history of the Cossacks was very significant on the Cossacks, especially its initial pages. Many Cossacks led their origin from the runaway peasants who left the captain in Zaporizhia, on the Volga, Don, Jica in search of the best share. Their main fishery then, besides hunting and fishing, there were military expeditions against neighboring peoples and tribes, as well as an attack on merchant, and often the sovereign caravans. It is not by chance that in many documents of the XVI-XVIII centuries. Volnaya Cossacks were often called "thieves", "robberry". It is also known that it is the Cossacks that made the kernel in the rebel peasant troops of the Bolotnikov, Razin, Pugachev. Finally, in the Cossack Culture, attention is drawn to commitment to democratic traditions in self-government, which is quite explained, Given the history of Cossack culture. The desire for independence reached separatism, to the idealization of the Cossack autonomy, even independence, including Moscow.

Many elements of the specific Cossack Culture entered pretty firmly into the culture of Russians and are renowned in it.

The culture of the peasantry. The peasantry is a social group of direct manufacturers engaged in labor in agriculture. This social group arose together with the transition to agriculture at the dawn of human history, several stages of their social Development (as a class and estate) and all stages of development human society. It was the peasantry that was the main volume of the socio-political concept of "people" in most societies, being a "salt of the earth", the Creator and the carrier of a peculiar culture. The material premises of its formation as a class was the approval of the domination of the agricultural economy, the allocation of small farm as the main economic cell and family As the main type of production cooperation. This led to the attachment of the peasantry to nature: proximity to the Earth, subordination with natural cycles, attachment to relatively limited space, the inclusion in the naturally non-dissolving team of bloodary generality, as well as a neighbor and spiritual community. As a social group, the peasantry occupied a lower stage In the public hierarchy, there was direct and indirect exploitation and even underwent an entry. This also could not not impose an imprint on his spiritual appearance and culture.

It should be indicated by duality that determined the spiritual life of the peasant: on the one hand, he is the owner, on the other - the manufacturer; On the one hand, he is the main manufacturer of life benefits, on the other - uniform; On the one hand, he plows in the feet of the face, on the other, it creates a culture.

In the spiritual life of the peasantry prevails, the spontaneous and emotional, and not the rational perception of peace and life at all. In the picture of the world, the nature is dominated yet, not society.

Unchanged, repeatability of the main parameters peasant life They spawned a healthy conservatism of his culture, the predominance of traditions over innovations, and the tradition is reproduced even when, for one reason or another, its initial meaning is lost and the peasant himself cannot explain it.

The regulator of peasant life and morality is custom. If tradition is the elements of social and cultural heritageTransmitted from generation to generation and remaining for a long time, then the custom is the established rules of behavior in this community. Peculiar to peasant culture and ritualness.

As a rule, each part of the peasantry (village, village, arrival) have their own local, considered the main holiday. So, in Russian villages it concerns the so-called "festivities" - for example, in Ilyin, the walking day is always arranged in one, and at Easter - in the neighboring village, etc., and the inhabitants of all surrounding villages come there for a holiday.

Wealth of life impressions given by the multifaceted volatile nature, living labor and holiday, found its expression in the language and the linguistic work of the peasantry. Its language is characterized by metaphoricity, colorfulness, juicy expressiveness, accurate detail, speech - imagery, expressive intonated, abundance of sayings, proverbs.

Immediately emotional attitude to peace and visual-shaped thinking, characteristic of the peasantry, demanded that the folklore became the corresponding forms. Characteristic features of people's literature are the perception, variability, anonymity and collectivity of the creation, the immediacy of the contact of the Creator or the Contractor (interpreter) with listeners, many-talking.

The peasant culture, like her creator and carrier himself, has undergone significant changes in time, and therefore we can only talk about the most common features and trends. Other clauses have made their contribution to the formation of national and universal cultures, ever existing in various states - the Senators of Rome and the priests of Western Europe, Russian beasts and merchants or artisans. In the new I. the newest time Instead of the estate culture, the culture of other social groups is put forward in the first place.

§ 2. Culture of modern social groups

In modern society it is advisable to distinguish with elite and mass culture. The problem of their existence, interaction and influence on the development of personality and society is one of the most acute for the last century. Many of the largest philosophers of the XIX-XX centuries. Developed the concept of elitar and mass cultures.

The idea of \u200b\u200bphilosopher - Nietzsche - was that all of humanity consists of people of two species - on the one hand, elected, those who have the ability to create art and enjoy them, on the other - a multi-million mass, a crowd, the only task of which is the provision of chosen. The idea of \u200b\u200bthe existence of elite culture was supported by Oswald Spengler in his "Sunset of Europe".

Nowadays, there are two approaches to understanding and defining elite and mass culture. The first of these is the principle of classiness of culture, and therefore elite and mass culture are considered as two sides of the unified process. Mass culture acts as a means and the result of the impact on the masses of the bourgeoisie, seeking to subdue their people, i.e. This is a culture created by ruling class For the masses. ELITARIAN CULTURE - the means and the result of the artist again again bourgeoisie, which seeks to tear it from the wide masses and makes serving a small part of people relating to the social elite of society, i.e. Culture of the ruling class.

Recently, another approach is obtained, based on the fact that division on elite and mass culture is not connected with a social characteristic, but, first of all, spiritual. Already in the writings of the Spanish philosopher, José Orhega-I-Gasset (1883-1955), the most deeply developed the concept of elite and mass culture, elite as a carrier of culture, is considered regardless of social status. Sharing society into two unequal groups: masses and chosen minority, ORGEGA-I-Gasset emphasizes that this division is not on hierarchical social groups, but on the types of people. It follows that in each class and, moreover, in each social group, you can find both a favorite minority and a lot. Thus, the basis of the separation of modern culture on the elite and massive plane is not a class difference, but spiritual-intellectual.

It should be recognized that for the dominant class there are more opportunities for admission to elite culture. But any thought, intellectually developed man Can enter the elite culture. The spiritual elite plays a leading role in the development of culture. Elite culture requires a large spiritual tension and from those who create cultural values, and from those who absorb them. In the elite environment, people who can think wide and freely form, create intellectual values \u200b\u200bin which the economy needs, science, spiritual life of society needs.

The basis of mass culture is the ideas of exoteric, i.e. Popular accessible to everyone. The term "mass culture" itself entered the appeal immediately after World War II. Introduced by American sociologists (D. McDonald, etc.), he was soon adopted by their European colleagues. Until now, the ideas about the content of this term from specialists, sociologists and publicists are very different and contradictory. There is no consensus and the time of the emergence of mass culture. But the fact that its flourishing is characteristic of the 20th century, and the fact that it can be expressed not only in fiction, but also in areas such as political information, scientific popularization, etc. is an obvious to culture researchers.

Before talking about the mass culture, the concept of "mass" should be considered as the designation of a certain part of the population. In the work of the "Mass Upress", Ortega-I-Gasset writes: "The masses are the one who does not feel any special gift or distinguishing from everyone, good or bad who feels that he is" exactly like All others, "and moreover, not at all is distinguished by this, on the contrary, it is happy to feel the same as everything" 8.

By the mass spiritually belongs to the one who is content with the finished thought in every question, which is not necessary to check, be questioned, etc. Such a person is conducive to himself, satisfied with himself, lives without effort, not seeking to change himself. Some specific features can be distinguished, expressing the personality of a person to the "mass": complacency, confidence in its perfection, in infallibility times and forever assimilated by him truths, inertness, lack of need for spiritual efforts, inability and unwillingness to listen to other opinions, the delicacy of their own authority and At the same time, the desire to be such as everything. Consequently, the mass culture is the culture of "masses" or "crowd" dissolving a person in itself - an individual, a person who makes it gray iniquity. The mass culture base is ignorance, the inability and reluctance to appreciate the beauty, the lack of respect for both the past and the present, the destructiveness, the cult of violence. As the most painful trends of mass culture, the propaganda of cruelty and sadism, sexual rampant, etc.

In the origins of mass culture lies development scientific and technological progress, in particular, mass communication. The possibility of rapid replication and populist presentation of ideas, scientific views, works of art led to the fact that they are in truncated and simplified form becoming the property of the masses. It is believed that such "operational" species, as literature, graphics, a song, various artistic and journalistic forms, television and radio, have become sources of development of modern mass culture, because, by virtue of their specifics, they have a quick and wide impact on the public.

There is no clear boundary between the mass and elite culture. Elite culture can turn into a massive. This happens when the quest, once born by the talent of large artists, the creators of the directions, in the hands of epigions turn into sets of finished receptions. Instead of living creativity, a dead faceless stereotype arises and approves.

At the boundaries of mass and elite crops, subcultures are developing, among which the central place is occupied by youth. This is due to the fact that many crisis phenomena in the culture of the XX century. (erosion of values, spiritual apathy, cynicism, consumer sentiment, the fall of the authority of institutional forms of culture) is particularly acute in young people. Often this is expressed in indifference to problems of society, ridicule of certain moral installations. Mostly, youth subcultures are searching in nature and indicate the desire of their subjects to actively establish oneself modern life, Find new spiritual values.

The formation of various subcultural entities in the youth environment is international. In a much lesser extent to them inherent national traits. The age range of representatives of youth subcultures, according to various studies, is quite wide: from 12-13 years to 34-35. There are many youth groups in the world that are subjects of one or another subcultural education. The most famous hippies, punks, rockers, metalists, fans, green, Natsi, etc. Each of these formations has its subgroups depending on interests or from age.

One of the fairly common groups - Panca. Their age ranges from 14 to 23 years, mainly it is students of vocational schools, evening schools, workers, employees of services. Their musical tastes are closed on punk music. Pankov cultivate their morality, their code of behavior, their own language. The punk is characterized by the desire to emphasize the "feature" of his group by any means: a special appearance causing out of foreign shock and disgust (hairstyle under the "hedgehog" and "cock comb", half-shaped heads, deliberately vulgarly painted faces, an abundance of metal rivets, spikes and chains On clothing), provocative manners and behavior style.

Poppers are one of the most numerous groups in all countries. Their interests are concentrated on various musical styles. Most often it is young people, ranking themselves to the elite of society. Their everyday philosophy is emphasized by consumer. First of all, pop music adherents attracts the outer side of the "light" life: the "Lux" institutions, expensive cigarettes, drinks, pleasant pastime.

The above examples suggest that the members of each youth formation are subjects and objects of a certain subculture, often sharply different from others. Moreover, in each subculture, an elite, and mass side can be distinguished. The elite side is that the style, behavior, the declared spiritual and material values \u200b\u200bare for a certain group of people - the most intellectual and spiritually developed - expression philosophical understanding Life, a certain worldview, self-affirmation, finding a spiritual ideal. In a simplified form, primarily through the outer side, a certain subculture becomes the property broad Circle Youth, ready to perceive not the idea itself, but only the subject, the external expression. So the mass side of youth subcultures arises. In other words, the process of interaction of elite and mass cultures is repeated, so characteristic of modern society.

Conclusion

Within the same generality, the so-called reference groups that have distinctive sociocultural samples, values \u200b\u200band norms can be distinguished. For example, culture metropolitan Nobility Different from the culture of the nobility of the local, agricultural workers - from workers engaged in servicing the latest technologies. Various reference formations include teachers of universities and schools, science and art figures. Socio-cultural communities and groups inside them can be allocated a great set for different bases.

Literature

1. Bakhtin M.M. Creativity Francois Rabl and People's Culture of the Middle Ages and Renaissance. M., 1999.

2. City culture (Middle Ages and the beginning of the new time). L., 1986.

3. Gurevich A.Ya. Medieval problems folk culture. M., 2001. Erasov B.S. Social culturalology. Part 1.2. M., 2004. The history of the Cossacks of the Urals / Ed. V.F. Mamonova. Orenburg-Chelyabinsk, 1992. Domostroy. M., 1920.

The presence or absence of social values, power and influence among members of a society. Marginality (from Lat. Marginalis - on the edge) - border state Individual, social community or social facility in the implementation of social mobility, when the movement took place, and the final organization and institutionalization of the emerged new relations had not yet happened ...

Impact cannot be absoluticized. The mechanisms of massization of the individual can organically include a group impact, group processing and developing disseminated, inspired ideas. 3. Social groups, their diversity. Signs of group community in the similarity of interests and the availability of joint action We are dealing with real groups, and with a simple similarity of signs or positions ...

People associated with general relations, which are governed by special social institutions, and having general rules, values \u200b\u200band traditions. Social structure of society is the organic unity of the three parties - social community, social organization and culture. Social Institute is the repetitive forms and types of social practice, with which social life is organized and ...

Culture of social communities and groups

§ 2. Culture of modern social groups

In modern society it is advisable to distinguish with elite and mass culture. The problem of their existence, interaction and influence on the development of personality and society is one of the most acute for the last century. Many of the largest philosophers of the XIX-XX centuries. Developed the concept of elitar and mass culture.

The idea of \u200b\u200bphilosopher - Nietzsche - was that all of humanity consists of people of two species - on the one hand, elected, those who have the ability to create art and enjoy them, on the other - a multi-million mass, a crowd, the only task of which is the provision of chosen. The idea of \u200b\u200bthe existence of elite culture was supported by Oswald Spengler in his "Sunset of Europe".

Nowadays, there are two approaches to understanding and defining elite and mass culture. The first of these is the principle of classiness of culture, and therefore elite and mass culture are considered as two sides of the unified process. Mass culture acts as a means and the result of the impact on the masses of the bourgeoisie, seeking to subdue their people, i.e. This is a culture created by the ruling class for the masses. ELITARIAN CULTURE - the means and the result of the artist again again bourgeoisie, which seeks to tear it from the wide masses and makes serving a small part of people relating to the social elite of society, i.e. The culture of the ruling class.

Recently, another approach is obtained, based on the fact that division on elite and mass culture is not connected with a social characteristic, but, first of all, spiritual. Already in the writings of the Spanish philosopher, José Orhega-I-Gasset (1883-1955), the most deeply developed the concept of elite and mass culture, elite as a carrier of culture, is considered regardless of social status. Sharing society into two unequal groups: masses and chosen minority, ORGEGA-I-Gasset emphasizes that this division is not on hierarchical social groups, but on the types of people. It follows that in each class and, moreover, in each social group, you can find both a favorite minority and a lot. Thus, the basis of the separation of modern culture on the elite and massive plane is not a class difference, but spiritual-intellectual.

It should be recognized that for the dominant class there are more opportunities for admission to elite culture. But any thought, intellectually developed person can enter the elite culture. The spiritual elite plays a leading role in the development of culture. Elite culture requires a large spiritual tension and from those who create cultural values, and from those who absorb them. In the elite environment, people who can think wide and freely form, create intellectual values \u200b\u200bin which the economy needs, science, spiritual life of society needs.

The basis of mass culture is the ideas of exoteric, i.e. Popular accessible to everyone. The term "mass culture" itself entered the appeal immediately after World War II. Introduced by American sociologists (D. McDonald, etc.), he was soon adopted by their European colleagues. Until now, the ideas about the content of this term from specialists, sociologists and publicists are very different and contradictory. There is no consensus and the time of the emergence of mass culture. But the fact that its flourishing is characteristic of the 20th century, and the fact that it can be expressed not only in fiction, but also in areas such as political information, scientific popularization, etc. is an obvious to culture researchers.

Before talking about the mass culture, the concept of "mass" should be considered as the designation of a certain part of the population. In the work of the "Mass Upress", Ortega-I-Gasset writes: "The masses are the one who does not feel any special gift or distinguishing from everyone, good or bad who feels that he is" exactly like All others, "and moreover, not at all is distinguished by this, on the contrary, it is happy to feel the same as everything" 8.

By the mass spiritually belongs to the one who is content with the finished thought in every question, which is not necessary to check, be questioned, etc. Such a person is conducive to himself, satisfied with himself, lives without effort, not seeking to change himself. Some specific features can be distinguished, expressing the personality of a person to the "mass": complacency, confidence in its perfection, in infallibility times and forever assimilated by him truths, inertness, lack of need for spiritual efforts, inability and unwillingness to listen to other opinions, the delicacy of their own authority and At the same time, the desire to be such as everything. Consequently, the mass culture is the culture of "masses" or "crowd" dissolving a person in itself - an individual, a person who makes it gray iniquity. The mass culture base is ignorance, the inability and reluctance to appreciate the beauty, the lack of respect for both the past and the present, the destructiveness, the cult of violence. As the most painful trends of mass culture, the propaganda of cruelty and sadism, sexual rampant, etc.

In the origins of mass culture lies the development of scientific and technological progress, in particular, the means of mass communication. The possibility of rapid replication and populist presentation of ideas, scientific views, works of art led to the fact that they are in truncated and simplified form becoming the property of the masses. It is believed that such "operational" species, as literature, graphics, a song, various artistic and journalistic forms, television and radio, have become sources of development of modern mass culture, because, by virtue of their specifics, they have a quick and wide impact on the public.

There is no clear boundary between the mass and elite culture. Elite culture can turn into a massive. This happens when the quest, once born by the talent of large artists, the creators of the directions, in the hands of epigions turn into sets of finished receptions. Instead of living creativity, a dead faceless stereotype arises and approves.

At the boundaries of mass and elite crops, subcultures are developing, among which the central place is occupied by youth. This is due to the fact that many crisis phenomena in the culture of the XX century. (erosion of values, spiritual apathy, cynicism, consumer sentiment, the fall of the authority of institutional forms of culture) is particularly acute in young people. Often this is expressed in indifference to problems of society, ridicule of certain moral installations. Mostly, youth subcultures are searching in nature and testify to the desire of their subjects to actively establish themselves in modern life, find new spiritual values.

The formation of various subcultural entities in the youth environment is international. In much less, they have national traits. The age range of representatives of youth subcultures, according to various studies, is quite wide: from 12-13 years to 34-35. There are many youth groups in the world that are subjects of one or another subcultural education. The most famous hippies, punks, rockers, metalists, fans, green, Natsi, etc. Each of these formations has its subgroups depending on interests or from age.

One of the fairly common groups - Panca. Their age ranges from 14 to 23 years, mainly it is students of vocational schools, evening schools, workers, employees of services. Their musical tastes are closed on punk music. Pankov cultivate their morality, their code of behavior, their own language. The punk is characterized by the desire to emphasize the "feature" of his group by any means: a special appearance causing out of foreign shock and disgust (hairstyle under the "hedgehog" and "cock comb", half-shaped heads, deliberately vulgarly painted faces, an abundance of metal rivets, spikes and chains On clothing), provocative manners and behavior style.

Poppers are one of the most numerous groups in all countries. Their interests are concentrated on various musical styles. Most often it is young people, ranking themselves to the elite of society. Their everyday philosophy is emphasized by consumer. First of all, pop music adherents attracts the outer side of the "light" life: the "Lux" institutions, expensive cigarettes, drinks, pleasant pastime.

The above examples suggest that the members of each youth formation are subjects and objects of a certain subculture, often sharply different from others. Moreover, in each subculture, an elite, and mass side can be distinguished. The elite side is that the style, behavior, declared spiritual and material values \u200b\u200bare for a certain group of people - the most intellectual and spiritually developed - the expression of philosophical understanding of life, a certain worldview, self-affirmation, finding a spiritual ideal. In a simplified form, primarily through the outer side, a certain subculture becomes the property of a wide range of youth, ready to perceive not the idea itself, but only a substantive, external expression. So the mass side of youth subcultures arises. In other words, the process of interaction of elite and mass cultures is repeated, so characteristic of modern society.

Society is a socially consolidated sustainable team of people pursuing as sustainable goals and interests. Culture is a cumulative way to implement the goals and interests of people, the main technological and social parameters of which are determined by the complex system of "social conventions" (agreements) achieved by this society throughout the many generations of its integrated existence, which may be called the social experience of this team. Culture almost can not reproduce itself. This society reproduces itself in the following generations as a specific social integrity by broadcasting its culture.

Place and functions of culture in society

Culture unites the human community over time and space. The task's intended culture is to associate people into society and society - finds an expression in a number of its specific functions. Consider the main of them.

1. Function device to the environment

Can be considered the most ancient and hardly unique for humans and animals, although unlike them Homo Sapiens. In the case of its protection against natural strength, it became immeasurably further than other creatures and is forced to adapt to two types of circumstances - natural and social. Everything, what helps a person to survive and gracious in the surrounding natural environmentBeing a cultural product is performed by the function of the device.

2. Cognitive (or gnoseological) function

Finding its expression primarily in science, in a scientific search. This is most brightly manifested in the modern scientific and technical revolution. At the cognitive function of culture, double orientation: on the one hand, to systematize the knowledge and disclosure of the laws of the development of nature and society, on the other - on the knowledge of the person himself. At the present stage of the development of civilization, the first direction is immeasurably dominated over the second. Man Postig the world It is much better than the depths of your own soul, your own intelligence.

3. Informative function

Provides historical continuity and transmission of social experience. Humanity has no other way to preserve, increase and spread over time and space of accumulated spiritual wealth, as through culture. Culture is not inherited by genetic and biological means. Man comes to this world as to one degree or another blank sheet The papers on which the older generations are carriers of the previous culture - they write their writings.

4. Communicative function

Insoligably linked with informative. The carriers of the communicative function are mainly a verbal language, specific "languages" of art (music, theater, painting, cinema, and so on), as well as the language of science with its mathematical, physical, chemical and other symbols and formulas. Initial iconic systems for a long time existed and passed from generation to generation, from a person to a person only orally and graphically, for relatively small distances in time and space. With the development of technology, the latest vehicles and media (press, radio, television, cinema, audio and video) Communicative opportunities of culture, that is, its ability to maintain, transmit and replicate cultural values, is immeasurably increased.

5. Regulatory and regulatory function

It is manifested primarily as a system of norms and requirements of society to all its members in all areas of their life and activity - labor, life, intergroup, interethnic, interpersonal relationship. The main task of this function is to maintain social equilibrium In one or another society, as well as between individual groups of people in the interests of the survival of the human race or any part of it. The regulatory regulatory function of culture is carried out by it on a number of levels. The highest of them are the rules of morality, which change during the history and from the people to the people. Next levelwhere the regulatory function of culture is carried out, the norms of law are. Morale norms are mainly in religious texts and documents, as well as in secular morality literature. Rights of law, invariably based on morality standards and specifying them (compare the murder from jealousy and murder in aggravating circumstances) are described in detail in constitutions and laws. At the same time, they acquire not only moral, but already legal force. Differences in the norms of law among different peoples are much more visible than in the norms of morality. This is explained by the specific history of each nation, its temperament achieved by the level of culture and other factors. In addition to the norms of morality and the right, the regulatory function of culture is also manifested in the norms of behavior at work, in everyday life, in communicating with other people, in relation to nature. This level includes the rules of education, etiquette, personal hygiene, the culture of communication with people and so on.

6. Evaluation function

It is expressed in the fact that the people representing it in theory and in practice they seek to answer the question, supplied by Socrates: "What is the benefit?". Throughout the history of mankind, his brightest minds, as it were, classify all items and phenomena of the surrounding world in terms of their "utility" or "harmfulness" to survive the upcoming generations. In the course of practical activity occurs natural selection values \u200b\u200bproduced by human intelligence as the main driving power Culture. As experience accumulates, many values \u200b\u200bare revised and "disappear", new, enriching the already established tradition appear. Among different peoples on different stages The development of the concept of "good" and "evil" and developed valuables are different, but they all have a certain universal "core", which gradually expands.

7. The function of the distinction and integration of human groups

It comes down to the following: I can not imagine the language "Generally", for it exists only in the form of a variety of specific languages \u200b\u200band culture always appears in front of us in some particular national-historical form. It is in this manifold that is the wealth of world civilization. In the real life of the ethnic, nation and countries are divided not so much by geography and political borders, which are easily overcome and variable, how many cultural and psychological peculiarities that have a centuries-old history and huge resistance to assimilation and alien influences. The whole course of the World Story teaches: despite the loss and economic, and political independence, despite the attempts to create huge "empires", small ethnic groups and peoples persisted and revived as such precisely because of the loyalty to their culture, psychological warehouse, lifestyle, businesses and customs, faith, and the like.

8. Socialization function (or person)

Associated with the implementation of one single and most important task: make an intelligent public person from a biological basis. In other words, all the functions of the culture function are from the function to the deletion function and the integration of human groups - are combined in this single synthetic function and obey it. The process of socialization lies in assimilation by the human individual of a certain system of knowledge, norms and values, allowing it to act as a full member of society. In this case, it is not only about the fact that each of us forms and raises the surrounding social environment, but also about the need for active internal work The person he himself, aspiring in any conditions, to preserve and improve its uniqueness.

Separate consideration of the basic functions of culture in society, of course, very conditionally. In real life, it is impossible to distinguish them. They are closely woven, transfers one to another and practically represent a single process, in general, providing the cultural and historical movement of humanity.

Personality and culture

As a social phenomenon, culture is a specific way of organization and development. human lifepresented in the products of material and spiritual production in the system social norms and institutions, in spiritual values. Although culture is a generation of collective vital activity of people, its practical creators and performers are individuals. Traditionally, any individual acts in relation to culture simultaneously in several horses.

1. As a "product" of culture introduced in its norms and values, trained in technology and ethics of interaction with other people in the process of socialization carried out during children's education, in obtaining common and special education, through contacts with your social environment (family, friends, colleagues). Getting everyday information of ordinary and specialized nature, comprehending artistic images and moral collisions in works of literature and art, a person directly or mediated as a personality, socially and culturally adequate society. This process does not end with the achievement of age maturity; The adjustment of the parameters of this adequacy continues throughout the human life.
2. As a "consumer" of culture, using the norms and rules of culture assimilated by him in their social practice and especially in cooperation with other people, using languages \u200b\u200band communication symbols, knowledge, evaluative standards, typical ethical forms given to him already in the finished form tools and personal manual methods self-identification and social self-realization in this community.
3. As a "manufacturer" of culture, or creatively generating new cultural forms, or reproducing or evaluating the available forms, which already according to the very fact of individual interpretation can be qualified as an act of creativity.
4. As a "translator" of culture, for, reproducing any cultural samples in practical actions and judgments, thereby transfers information about them to other people.

Culture as a system

Historically, culture was a product of the joint livelihoods of people, a system of agreed procedures and methods of their collective existence and interactions in the name of achieving common goals, meeting group and individual interests and needs (both material and cognitive, symbolic, estimated). But it is not a mechanical amount of all the acts of vital activity of people. Its core is a set of "Game Rules" of collective existence, developed by people a system of regulatory technologies and evaluation criteria for the implementation of certain socially significant intellectual and practical actions (with varying degrees of rigidity of their regulatory regulation).
Being a social phenomenon, culture is a systemic education and is a set of elementsrelated to each other and forming culture subsystems as a whole. In the structure of culture as a system, three subcurses can be distinguished, reflecting the main groups of people's needs, namely: material, social and spiritual needs.

Material culture

Encompasses the production and economic and household spheres of people. It represents the so-called "subject field" of culture: dwellings, equipment, household items, clothing, in a word, all that forms the form of satisfying the material needs of a person as a representative of their era. So the fridge, TV, computer are objects that were created by the person themselves as an expression of its growing needs in comfort, the effectiveness of obtaining information or the organization of its activities.

Social culture

Covers the social sphere of people's lives and appears in the form of standards, rules and norms of their interaction as carriers of certain social statuses and performers of relevant social roles within various social communities (for example, ethnic), social groups (for example, professional). These standards and samples (the teacher teaches, the doctor treats, parents take care of children), man assists in the process of socialization. They are fundamentally important, as they reflect our mutual social expectations and make joint Life People (in politics, in family life, business relationship) is possible and appropriate.

Spiritual culture

Sphere of human activity, covering various sides of the spiritual life of a person and society. It represents the spiritual world of each individual and its activities to create spiritual "products" (creativity of scientists, writers, legislators), the products of spiritual activity in the form of spiritual values \u200b\u200b(canvas, customs, scientific theories). The spiritual culture includes religion, science, education, education, art, language, writing, and so on.

Culture and culture

The concept of "culture" is nothing more than a speculative category, noting a certain class of phenomena in social Life People, a certain aspect of their joint existence. Different populations of people live on Earth as autonomous communities in noticeably differing natural and historical conditions. The need for adaptation to these diverse conditions led to the addition of equally specific methods and forms of the implementation of the collective life activity of people.

Such complexes of specific methods and forms of vital activity received the name of local cultures of the respective communities (peoples). Some of these crops are similar to each other due to the genetic kinship of the practitioners of their peoples or the similarities of the conditions for their occurrence and history, others differ as much as they differ as far as the living conditions of the ethnic groups thorough. But "None culture" or "culture in general" in principle can not be. In contrast to the biological properties of a person, the norm of culture is not inherited genetically, but are absorbed only by the method of learning. From here, how many in history there were communities, so much detected by relatively self-sufficient cultures, which does not exclude a significant external similarity Some of them.

Universal and national culture

Recognition of multiplicity of cultures leads to the formation of various opinions and conclusions. Some scientists proceed from the idea of \u200b\u200bthe equality of cultures, the impossibility of their opposition as different values. Others, on the contrary, believe that the diversity of cultures does not exclude the principle of hierarchy. In this reference system, some cultures are estimated as significant, developed, value-rich and fruitful. Others, on the contrary, are perceived as less rich, patriarchals, exhausted and lost their supremacy.

National and universal - two interrelated cases of culture development as integrity. However, the experience of the XX century revealed limitations of the European Center Approach to CultureWhen technogenic European culture was announced by the primary, basic in relation to all other regional and national cultures. It became obvious that each culture has its own specific unique value. Different groups of countries, nationalities are divided non-regions, but in their cultural, national characteristics, each of which is important in the universal process.

National culture is a plastic whole, changing the evolutionary way. Therefore, transplantation, the mechanical replacement of some elements by others cannot give positive results, simple copying of the values \u200b\u200bof other crops would be the greatest error. The full development of world culture, the entry of any country in the civilized community of peoples is possible only on the basis of comprehensive development National culture.

Cultural universalization trends in the modern world

The modern epoch is characterized by the formation of a single generallylanetric civilization, the formation of universal culture based on the idea of \u200b\u200bthe integrity of the world. This process involves the adoption by representatives of different national cultures of the system of universal values, installations and benchmarks. However, cultural universalization does not mean unification, the information of the entire variety of national cultures to any single model. It is primarily about the relationship, the interaction of national cultures, which is possible, subject to the adoption of common cultural premises, otherwise mutual understanding will be difficult.

The formation of a universal culture contributes to an increase in the growth and intensity of various ties - political, economic, communications, cultural. The phenomena arising in one region or the sphere of life rather quickly spread throughout the world and are reflected in the development of various regions. The trend of cultural universalization is manifested when the nation or the social group is ready to perceive its level of development and the possibilities of elements of universal culture.

Active intercultural interaction performed by modern information technologies, the development of transport communications, the flourishing of travel and tourism, contribute to the transformation of the entire planet in the "Global Village". In this regard, there is an idea that national cultures under these conditions gradually lose their originality and uniqueness. Traditional cultures It remains less and less, and almost all of them are experiencing an on-line upgrade. Therefore, the tendencies of preserving the peculiarities of national cultures, opposing universalization and globalization increase.

Culture always belongs to a certain social community (group, society, ethnosu, etc.). It is impossible to understand the culture without examining this commonality. Any changes in the boundaries of social community, its structures lead to a change in culture, and vice versa.

Culture as a holistic phenomenon belongs to the largest social groups called "societies".

Culture is the property of society as a whole. Any group included in society has only part of a culture. Therefore, strictly speaking, the culture of a separate social group should be called subculture. However, for brevity often talk about the culture of individual social groups.

For example, a group of students together with the teacher form a social group. This group has its own experience belonging to only her. This experience can be maintained even with the change in its composition (students themselves or teacher), and therefore it forms the basis of the subculture of this group. However, the main part of the cultural norms manageing this group belongs to society, part of which it is. Social groups are created by people in the end to ensure survival, to satisfy a number of basic biological and social needs and, if possible, satisfy them in the best way.

Society - Association of people who have certain geographic borders, a general legislative system and a certain national (socio-cultural) identity.

The most complete I. detailed definition Societies are given by American sociologist Edward Shill. In this definition, 4 main components can be distinguished:

1. Demographic - society, this is a large group of people (at least a few hundred people), which provides its own reproduction, that is, it includes both men and women who are married mainly within this commonality (Endogamia), and children These marriages are also members of this society; The duration of the existence of this generality should significantly exceed the duration of human life, that is, to be at least 150-200 years.

2. Geographical - a group that makes up society occupies a certain territory having its own clear territorial border (political or geographical); Representatives of this group should be an absolute majority among the permanent population of this territory.

3. Regulatory - the group must have its own management system and system of social norms, largely independent with respect to other similar systems or wider communities.

4. Socially-cultural - community must have its own culture, conscious of its members as the total culture of the entire population; She must have a general conversational language (which does not exclude the presence of local languages \u200b\u200band dialects); Community members should have a self-consciousness of their group identity, an integral part of which is a historical myth (in the scientific sense of the word), interpreting events related to the formation and development of this community.

The structure of the culture and structure of society to which it belongs is closely interrelated. Therefore, when disclosing the content of these concepts, the same categories (role, norm, value, etc.) are used. Fast and fundamental changes in the structure and composition of society inevitably lead to a change in its culture. The loss of the Society of the qualities listed in the above definition is accompanied by the collapse of culture as a whole. And, on the contrary, the collapse of the culture leads to the breakdown of society.

Why is the society that is the carrier of a holistic complex of culture? Why in the strict sense of the word can not talk about the holistic autonomous cultural complex of such social groups, as a class, stratus, political party, the population of the territorial administrative unit (region, cities)?

First of all, because none of the listed groups provides full cycle Satisfying the needs of individuals and groups included in their composition. The population of the city, many social classes and especially the combination of political like-minded parties, cannot provide themselves with food without the participation of other social groups. The population of the region can not be guaranteed from the armed invasion without the participation of the entire state. Many large social groups in modern society cannot provide demographic and cultural reproduction, and even more so ensure compliance with a certain regulatory order in their environment. The completeness of satisfaction of these needs guarantees the society as a whole.

As the population of the Earth, the complications and development of technologies, the development of needs, the number of such groups increased, complicated their structure. At the earliest stages of the existence of humanity, a team that would allow us to solve these tasks, amounted to several neighboring charming groups and formed a tribe, which was a primitive form of society. The number of primitive tribes, within which the entire life cycle was carried out, rarely exceeded several dozen, sometimes - hundreds of people.

A special role in the preservation of culture plays such a social community as an ethnos. Therefore, it is allocated as a special object in anthropology.

Even the most stable and closed societies sooner or later disintegrated or change their borders; The composition of citizens change dramatically - new migration flows are poured, emigration, the separation of a single society once or, on the contrary, the union of once independent societies. All these changes lead to the formation of ethnic groups - large social categories, groups or quasi-group, whose representatives do not necessarily form a holistic society (that is, this category, as a rule, does not have all the properties of society). For example, the ethnos does not necessarily occupy compact territory or has political sovereignty. At the same time, the cultural and demographic characteristics of the ethnos correspond to the characteristics of society. Ethnic area may be part of any society or to enter into several societies. Very often, it forms the basis of any society, including, along with him, relatively small ethnic groups ("minorities").

No less important manifestation of the social nature of culture is that it organizes a social group (including such a large social group as society). It is well known that it is not necessary to resort to genocide to destroy any social community. It is enough to destroy basic values \u200b\u200band especially symbols - identifiers, withdraw them from collective memory. Of course, such a "operation" is not always successful, and its results are largely dependent on the response of the community itself, over which it is produced.

I.2.3. Culture is formed and supported using a language.

Culture is transmitted by learning, that is, this is the experience of a group that is not fixed at the level of the gene pool, but through the language. Language as a totality of symbols that ensure the accumulation and transmission of cultural values, always in one degree or another reflects the basic properties of this particular culture, the carrier of which it is.

Group experience can accumulate and transmitted from generation to generation not only through the language, but also through biological mechanisms through a gene pool.

For example, racial signs have the result of the accumulation of experience groups on a biological (genetic) level. Separate human populations produce enzymes that increase the body's resistance to certain types of drugs or poisons. Both racial signs, and resistance to various drugs are closely related to the elements of the culture of populations in which they are manifested, but they themselves do not enter into culture.

What is the principal difference in the nature of consolidation and transmission of information between genetic code and language?

Culture and language - what distinguishes a person from the animal world is significantly more flexible and capable of restructuring codes compared to genetic codes, and precisely, they significantly increase the adaptability of human communities compared to animal communities. The genetic code is hard. Culture is significantly more variable and allows social systems Faster and more efficiently adapt to changing conditions without changing the genetic code.

Genotype enshrining individual characteristics the body and techniques of the group behavior of the animal community change extremely slowly - for it significant change Requires a change of many generations. Therefore, the animal community faced with a sharp change in their habitat is forced to either migrate there, where these conditions are close to those to which their organism and group forms of behavior are adapted, or to extinge. Some populations survive due to mutations. But this concerns only a small part of populations and only if the changes have not been too radical.

Human communities whose adaptability is less determined genetic features the organism and the set of genes in the population are able to change their "group

memory "(culture) is much faster, that is, they are able to stay at the same habitat, adapting to new conditions. Moreover, they are able to change this medium, adapting it not only to their physiological characteristics, but also to the requirements of their culture. This ability to human communities gives exactly the language.

Consider in more detail what language is.

There is interaction between individuals entering any community (people or animals). Interaction in any complex system, including in communities of living organisms, has two sides: energy and informational. Any contact between alive organisms is at the same time the contact energy (i.e., associated with direct transmission of energy) and information. Any interaction includes an exchange of information, or communication.

Communication is the process of transferring information from the sender to the recipient.

The sender whose purpose is to have a certain impact on the recipient, one or another message is transmitted using a specific code.

What are the difference between information contacts (messages) from the energy?

First of all, the fact that in energy contacts two or more creatures directly interact with each other, while information contacts (messages) are based on the fact that the intermediary is a sign, or a system of signs.

The sign is some physical body, sound or image, replacing any object or a phenomenon about which this is speech in the message. For example, I send my business card That man I want to visit. In this case, the card is an item that is familiar to me as an individual, that is, at a certain stage replaces me in the process of communication.

When the dog marks the post, the remaining smell is the sign of the PSA, and in certain situations informs other dogs about who he was here, which age and growth, etc., and so on.

The iconic systems used by animals and people differ markedly from each other.

The simplest iconic systems are based on the fact that the signs inform partners in contacts about the physiological state of the body, that is, signs represent each of the participants in the contacts, and only. It is such signs that act in animals. They are preserved in a person, although they lose their dominant value.

More complex iconic systems arising from higher animals allow you to transmit information in the contact process not only about your own state, but also about any "third" subjects, creatures that are important for participants in contact.

Human speech is fundamentally different from the iconic systems used by animals. A person with the help of a symbol system can transfer information about the relationship between the outer objects in relation to the participants in the contact of the world.

The symbol is such a sign that is not associated with direct physical communications with the subject or phenomenon denoted to them.

Recall, for example, the scene on the bird courtyard from the famous fairy tale. Andersen " ugly duck"In which the" population "of a bird court discusses the oddities of the appearance and the behavior of a small swan.

What is in this scene is unreal, fantastic? What birds communicate with each other with sounds? But anyone who dealt with animals knows perfectly: communicate, and even how! Including representatives of different species. The fact that they are with the help of their "language" transmit each other information about the appearance of an alien creature in their circle and about the need to exile? It is enough to read any popular book on Etology - science on animal behavior - to make sure it is not an exception, but an ordinary practice among all animal communities.

And only one detail is fantastic in this scene - that the birds collect gossip, that is, they are discussing the relationship between third parties who do not have a direct relationship. From whom the child has a duck? Real animals do not interest it. But man is interested. He has the opportunity to discuss similar questions because he has a language - a system of symbols that are not connected by any direct physical connection with the objects that they denote. In the developed language, the associated or written word (for example, the "vacuum cleaner") is physically not connected with a real vacuum cleaner, while the "label", left by the PCS on the post, is very specificly related to this PCC.

In addition, a person uses many iconic systems that complement each other. It only seems that people tend to talk in the same language. In fact, we communicate with each other in many languages \u200b\u200bat the same time, even if we own only one conversational ("Rochev") language. Such "languages" includes: language of gestures; clothing language; Language of "flies" - stickers on the face imitating moles; Tattoo language, etc. (see. Read more § 6.4).

A person differs from animals, first of all, the fact that he created a language, or rather, many languages \u200b\u200bthat include a system of symbols, physically not connected with real objects that these characters are denoted, as well as the rules of "work" with these abstract symbols.

Now it has already been experimentally proven that higher primates can manufacture the simplest tools of labor. Moreover, they can "store" them and use the second time; They may also train on concrete examples of other members of their group - show them how they do it.

But primates, in contrast to people, can not two things:

- tell your relative, how to make a stick-digger, or stone chop, if his own "experimental sample" turned out to be lost, and there is nothing suitable for the demonstration of technological techniques for its hand;

- Explain (and even understand) that the same technological technique that was used to produce a banana from a tree (lengthening the limb with the help of a stick) can also be used when fishing, and during defense from enemies. To do this, it is necessary that a specific stick in intergroup communication is replaced by an abstract symbol character of a stick, with respect to which the fire in the fire can be discussed different ways to use it, that is, language is needed.

The person is a physically weak creature and compared with many other animals was little adapted to survival in an aggressive environment. Therefore, even in the earliest stages of development, people sought to hold on groups, approximately as modern primates - chimpanzees, orangutans, gorillas. Such a group could develop around a senior man or around a senior woman and turned on 5-8 people.

And the language was needed by a person, including in order to maintain the existence of his group:

- First, communicate, passing important messages;

- Secondly, to distinguish members of their group;

- Thirdly, distinguish between the other groups living or walked next door.

For the last two purposes, not only spoken language was used, but also other symbolic systems: tattoos, decorations, clothes forms, etc.

Already in the earliest stages of the development of humanity, the form of unification of people, called the "social group" now. People forming some social group are constantly exchanged messages and respond to these messages. We will be called "behavior" in the process of communication.

Signs are used for two purposes: first, denote any objects or phenomena; Secondly, transfer information, messages about these subjects or phenomena to other individuals.

The symbol is a sign in which the relationship between it and the value is more conditional than natural.

The group's experience is recorded not only in the content of the transmitted messages, but also in the structure of the language. It has long been noticed that the same phenomena in different languages \u200b\u200bare repeated completely different. In the languages \u200b\u200bof peoples using camels as a means of movement, there are several dozen terms to designate a camel. Peoples living on the coast of the Arctic Ocean use many concepts to designate shades white color (Snow colors), and the amazon living in the forests - green (foliage colors). For the successful life of these peoples, the ability to distinguish the shades of snow, tundra or seller seems extremely important. For most Europeans - leaf - just green, snow is just white, and camel ... - He is a camel.

It is true and the opposite statement - in the languages \u200b\u200bof these peoples there are no many concepts that seem natural for Europeans.

The same applies to the concepts reflecting social relations. For example, in the languages \u200b\u200bof peoples who continue to have the importance of traditional (classification) kinship systems, the designation of many relatives is noticeably different from what we are accustomed to in European languages.

In this way, different languages In different ways classify the world around. These differences are due to differences in the culture of peoples, that is, ultimately, their features historical experiencefixed in the language.

Since the experience of all peoples (and all cultures) inevitably differs, so far one of the main problems of practical anthropology is the effectiveness of everyday (including business) communication of representatives different cultureswhich is very significant even when people speak one intermediary language. With intercultural communication, as a rule, at least for one of the speakers (and often for both), the mediator language is not

rodes. And in this case, the speaker is usually subconscious

"Imposes" by this language norms, the system of classification of their native language, which causes the difficulties of communications.

Another aspect of the relationship between culture and language is the dependence of the size and structure of society, the nature of cultural processes in it from the organization of language communication channels. From this point of view, you can allocate 4 stages of language development as a means of communication:

1) the emergence of oral speech;

2) creating writing;

3) the emergence of typography;

4) Formation modern system mass media.

Each of the listed events related to the language caused a radical restructuring of the entire system of accumulation and transmission of information in society and, accordingly, changed the mechanisms for the functioning of the culture.

Any epochal change in the storage and information transfer system in society causes profound changes in cultural processes. After all, the culture itself has nothing but the information appropriately encoded, filtered and transmitted along various channels within the framework of this commonality.

In the early human communities, the processes of formation of culture relied on oral tradition. Basic elements Cultures were supposed to be transmitted unchanged - otherwise the social group simply could not exist. Ancient myths and epic legends performed this particular function - they had to transmit some fixed experience in the entire community from generation to generation. Therefore, the ancient legends were remembered literally at least in the main blocks. To facilitate memorization and guarantees of identity, monsonic techniques reproduced in generations are needed. There is a hypothesis that the initial poetic form of the epic was anything other as a way to memorize texts in their canonical edition.

The fulfillment of this function was entitled to special groups - the poets of Ashugov, Scaldov. Thus, by itself the need to preserve culture influenced the social structure of society.

Oral tradition, however, contained underwater stones. She did not allow to create sufficiently numerous teams in large territories. New tribes were formed, they added new texts, changed old. Folklinists are well known that fairy tales, myths, legends of many nations living at a distance of hundreds and thousands of kilometers from each other often have the same mythological complex. But only experts can identify it. An ordinary member of the ethnos and even a poet professional can not even guess this, so myths of two remote peoples will differ externally.

The appearance of writing created completely new conditions for maintaining group identity, as well as the accumulation and understanding of the group experience that constitutes the basis of culture. There was an opportunity not to memorize the text, but to fix it on papyrus, clay, stone, paper. This, in turn, allowed to maintain cultural identity Groups that have fallen into a wide variety of social and natural conditions. Good example So - Jews supporting identity in the diaspora for almost two thousand years.

Handwritten texts that existed, as a rule, in one, less often - in several copies only a narrow circle were available.

"Enlightened." In addition, handwritten copying inevitably led to big number Errors, and often intentional distortions of the initial texts.

Pook printing allowed:

1) reproduce identical text in large quantities copies and for a long time;

2) Get access to "initial texts" by a large number of ordinary members of society that was the result of the dissemination of literacy and significant reduction of books.

This fact has greatly influenced the mechanisms of the functioning of culture, and on the social structure of society. The wide segments of the population were able to directly add to those layers of culture (both ideologies and technology), which were previously available only to the chosen. As a result, significantly decreased social role "Guardians of Truth"; The layers of the "educated public" began to form, that is, people not only capable, but also interested in the development of culture.

A new stage in the development of culture is associated with the emergence of a media system. Strictly speaking, it began with the emergence of mass and relatively cheap typography, with the development of mass literacy. But his flourishing, a qualitatively new stage, undoubtedly, falls on the period when the TV became the subject of everyday life for the absolute majority of humanity.

The total total of the last two stages consisted, above all, in the fact that the size of the Company, which, in principle, can share a unified system of cultural values, increased significantly. A society of several tens of thousands can be based on oral tradition, can be hundreds of thousands of people. The emergence of writing makes it possible to maintain a cultural tradition and maintain identity in societies in millions of millions. A typography allows you to create societies that include dozens and even hundreds of millions of people. Finally, the development of modern media raises the question of the emergence of a global society, whose culture covers all of humanity. Another thing is that the implementation of this opportunity is a topic of a special conversation, and is currently far from obvious that such an opportunity should turn into reality.

I.2.4. Feedback as a mechanism for the functioning of a culture Since culture is accumulated and transmitted from generation to a generation of group experience, it is based on communicative connections between individuals and groups included in

society, as well as between various societies.

The most important element of communication is feedback. The elements of the communication process are the source and receiver of information (individuals and groups that make up society, or the society itself and the factors of the external environment), the message itself, the channel of its broadcast, as well as the encoder and decoding device. Any real communication process is under the influence of noise, that is, unordered messages affecting the Communication process. Finally, both when transmitted and when receiving a message, the source and receiver of information consciously or unconsciously take into account the context in which the message is transmitted, that is, circumstances that are not included directly into the content of the message, but affecting its perception. For example, a message about what the button was unbuttoned on the shirt, should be transmitted quite differently, depending on whether you are in friendly company or on official reception.

The message matters not in itself, but only taking into account how the recipient reacts to it, that is, taking into account feedback. Actually, the culture is nothing more than a system of sustainable feedback in society, that is, the expected reactions in certainly encoded messages. In response to each "message", which can be expressed through a conversational language or any other iconic system used in this society, the recipient meets the counter message. The absence of any reaction is also a message. Thus, a feedback mechanism is carried out.

We will imagine that your friend will come to your friend once again, will agree, another time it will give up the phone, the third time will agree, but will not appear to the meeting, but in the fourth - will appear on it, but with his new friend, and then call you And I will arrange a scene, because you completely forgotten it. It is unlikely that you want to meet for a long time with such a girl, and your little group will campaign. Any social group, as well as society as a whole, can exist only when the reaction to each "message" is in some specific framework, that is, when the sender of the message approximately expects what the reaction may be and what exactly means each of them. The degree of "predictability" of the reaction in the framework of the kind of group is one of the main indicators of the development of the culture of this group.

The principle of feedback acts in the formation of culture not only on micro, but also on the macro level. The most consistently, this principle was formulated by the English historian A. Toynby as

"Historical Call of Civilization" (see paragraph 8.2.5). In accordance with the principle of cultural inertia, any society seeks to preserve the basic principles of its culture unchanged until the external circumstances are forced to radically change these principles. The totality of these external circumstances is a "historical challenge". Civilization that will be able to bring your own cultural norms In accordance with external conditions, survives and continues to function on the world arena. Civilization, failing to do this, inevitably disappears as cultural integrity. Note that this disappearance does not necessarily mean the physical destruction of individuals and groups constituting civilization. The system of norms and values \u200b\u200bdisappears, as well as a number of key social institutions that make up the basis of the Company; The preserved institutions completely or partially reorient their activities in accordance with the new system of norms and values.

The material is taken from the book culture and exchange (A. A. Susokolov)

1. The subject of cultural studies. Cultural science in the system of humanitarian knowledge.

Culturalology is the science of the most common laws for the development of culture, about the multiplicity of development of various cultures.

The subject is a culture taken as a holistic phenomenon (material, spiritual, socio-political) and interpreted (considered) during historical development.

Culturalology - studies the patterns of the emergence and development of culture, the principles of its functioning, the relationship and interdependence of individual crops that differ in spatial-temporal, socio-political and other characteristics.

The theory of culture explores the culture as a system of social phenomena and as a social process.

Cultural Science - Complex Scientific Discipline Based:

On anthropology (science of man),

Stories (culture is considered in the perspective of historical development),

Philosophy (first section - cultural philosophy)

Social psychology (examines the problem of mentality)

Sociology (social science, processes occurring in society, interaction of personality and society)

Aesthetics (the science of beautiful) and other humanitarian disciplines ..

Cultural science was formed as a separate independent discipline already in the 20th century.

For the first time, the term cultural studies was used by German scientist Ostvaldt (1909), which substantiated the need for a systemic approach to the study of culture.

Currently, culturalology is considered as the methodological basis of the entire complex of the science of culture.

Tasks Cultureologists:

1. Study of culture as a system of cultural phenomena

2. Consideration of cultural codes (code-information for information transfer) is an extra, written, screen and communication methods.

3. Resolution of problems of socio-cultural dynamics, i.e. Development

4. Research of mental culture content

5. Consideration of the typology of culture and cultural units.

Research methods:

1. Historical

2. Comparative historical

3. Civilizational-typological

4. Morphological (Morpho - Form)

5. Semiotic, i.e. sign-language (various groups of languages \u200b\u200bare allocated - natural, artificial (computer, alphabet), secondary (dance language, music),

6. Systemic

7. Statistical, etc.

2. Culture as a social phenomenon: concept, essence.

Antiquity period (2 thousand BC - 4 century AD)

For the first time, the word culture appears in ancient Rome and translated from Lat. means cultivation, processing, but already a Roman thinker Cicero This term used in figurative sense With regard to the person - "cultivation of the human soul" (educational, education).

The era of the Middle Ages (end of the 5th century - 14th century)

In this era, the concept of culture was considered as a derivative from the word "cult" (deification, reverence). Culture was religious.

The creative abilities of a person were implemented through the love of God.

Renaissance era (revival) 15 - 1st half of the 17th century in culture appear secular trends (System of secular education, secular genres in painting, etiquette (1st book on etiquette in Italy in 1557).

The beginning of the era of the New Time (Ser.17 - the beginning of 20 centuries) - the beginning of bourgeois revolutions in Europe)

Various interpretations of culture concept appear. For the first time as an independent concept, the term culture was used by German law 2007. - Pufendorf (as a synonym for public civil status). The conceptual foundations of culture were developed by German philosophers of the end of 18V. - I third of 19V. - Herder, Kant, Hegel.

Under the culture, they understood primarily the spiritual side of human livelihoods, the sphere that goes beyond the nature of man and the tradition of his social existence. The creative act of insights they raised above all.

Herder examined the culture as the "second genesis of a person", that is, the second birth of a person ..

Kant connected the culture, primarily with the moral side. "Only 2 things are worthy of surprise and reverence - the starry sky over us and the moral law in us." Moral man makes man man.

In parallel with the positive assessment of the culture, a negative view of the culture is formed, where it is considered as a means of challenging a person (J.Z. Sersso, F. Nitsche, Z. Freud). They considered a person as a creature of natural in their essence, a person is anticulturen.

Rousseau saw in man the creation of perfectly beautiful initially. In society, due to culture, negative qualities are formed in it (cruelty, envy).

At the heart of Nietzsche and Freud's views lies a contradiction between natural deposits in the man itself and the existing norms of collective morality. Submitting to them, a person comes into a contradiction with himself and becomes weak, compacted.

Freud entered the story as the author of the theory of personality based on the concept of "libido". The meaning: in the process of life, the person accumulates excessive sex (libido), which it can submiliate (tolerate, transform at a higher level) into various spheres (policies, science, art ...). Freud addressed the life and creativity of people outstanding, in particular, the Titans of the Renaissance (L. Ya Vinci, Michelangelo, Rafael).

3. Structure and cultural functions.

Structurally divided

According to the subject - the carrier (separate person, team, nation, people, ethnos, humanity (at different stages).

Subculture is an autonomous culture of a certain social group with its norms and values \u200b\u200b(youth subculture).

Accutation is the process of entering the individual to society, an introduction to culture (emigration).

By types - based on human activity: material, spiritual, social.

Material culture is the sphere of financially transforming human activities and its results:

Production culture (technique, guns, technology)

Culture of life

Housing culture

Culture of the Human Body (Physical Culture)

Labor Culture (Economist Pipes)

Spiritual culture - Sphere spiritual activity and its results:

Legal culture

Moral culture (ethical)

Scientific

Pedagogical

Art

Aesthetic

Spiritual culture is a compliance of the level of personality development to the level of development of society (Jordano Bruno)

Spiritual culture forms intelligent personal qualities

Social culture - reflects relations arising between people in society (at the level of the state, dictatorship, democracy).

By levels

1. Mass - elitar

2. Official - Underground

3. Funeral - specialized

The nature.

1. Professional culture is a totality of knowledge, skills and skills required to fulfill their official duties.

2. Total culture - compliance of the level of personality development, society time needs

1. The censitive - includes the values \u200b\u200bof culture both material and defined spiritual (on the basis of any find we draw conclusions about the whole epoch)

2. PRANSEOUSOLOGY - includes social institutionsCreation, preservation and distribution of cultural property

3. Regulatory - includes social institutions regulating the relationship of people (relations between people in the West and East different)

You can take temporary parameters - past, present, future.

Culture functions:

1. Adapable - helps a person adapt to the environment (parents are more adapting to children or vice versa)

2. Consumer - contributes to the formation of a particular type of personality

eastern type - naturalness, religiosity, humility

antique type - desire for beauty, harmony

medieval type - knighthood - valor, courage, courage

clergy - a man is trying to benefit

burgers type - hardworking, diligence of the Renaissian type - a new type - seeks to innovations

3. Social Memory Function (Informative)

meaning - Every generation, engaging, mastering the achievements of previous generations (Euclidean, Pythagoras, Geradot, Plato, Aristotle)

4. Gnoseological (cognitive) - is implemented through a scientific search.

The 20th century brought 8527 scientific discoveries to the world (access to space, information technology, cloning).

5. Compensatory (protective) - promotes human survival, the realization of its creative opportunities (religion, science, art).

Diana Gurtskaya - Sleeping singer

6. Axiological (value) - helps a person choose for themselves certain values \u200b\u200bin life

7. Qatarsis (cleansing) function -

religion - confession, confessing man cleans

art - Music - Listening to the music removed stress

painting - Man is cleared and adopted

8. Game function - man in the process of life combines various roles

9. Semistry (iconic-language)

Language - means of fic5sation, storage, processing, broadcasting cultural information.

Science language, youth, conversational, slang, painting language, art.

10. Integrating and disintegrating functions (unifying and disconnecting) - religion, politics.