Cultural stereotype as a way to master reality. Stereotypes

18.04.2019

Governess arrival merchant house Description

Boris Field, "Tale of this man": Analysis of the work of Sholokhov Tale of a real person

The most famous paintings of all times 100 famous people painting

Human consciousness is endowed with a property reflect surrounding man Objective reality, and this reflection is a subjective image of an objective world, i.e. a certain model, a picture of the world. When objectification of the consciousness of reality, stereotyping mechanisms are included. The result of the reflection in the consciousness of the individual fragment of the picture of the world is a stereotype, a fixed mental "picture" [Red 2002: 177-178]. Thus, a stereotype with a meaningful "point of view is a certain steady fragment of the picture of the world stored in consciousness.

The stereotype phenomenon itself is considered not only in the works of linguists, but also sociologists, ethnographers, cognitologists, psychologists, ethnopsycholingers (U. Lippman, I. S. Kon, Yu.D.Apressyan, V.A. Yuzhkov, Yu.E. Prokhorov, V. V. Krasnyh, V.A. Maslova).

Social stereotypes manifest themselves as stereotypes of thinking and behavior of the person. Ethnocultural stereotypes is a generalized idea of \u200b\u200btypical features characterizing any people. German accuracy, Russian "Avos", Chinese ceremonies, African temperament, hot tempering of Italians, stubbornness of Finns, the slowness of Estonians, Polish halanery - stereotypical ideas about the whole people who apply to each of his representative.

In cognitive linguistics and ethnolingvistics, the term stereotype refers to the meaningful side of the language and culture, i.e. It is understood as a mental (thought) stereotype, which correlates from the "naive picture of the world." Such an understanding of stereotypes we meet in the works of E. Barthminsky and his school; The language picture of the world and the language stereotype corresponds to him as part and the whole, while the language stereotype is understood as a judgment or several judgments belonging to a particular object of an off-language world, subjectively deterministic representation of the subject, in which descriptive and evaluative features coexist and which is the result of interpretation of reality Within the framework of socially developed cognitive models. We consider the language stereotype not only a judgment or several judgments, but also any sustainable expression consisting of several words, for example, a sustainable comparison, cliché, etc.: the face of Caucasian nationality, gray as Lun, a new Russian. The use of such stereotypes facilitate and simplify communication, saving the power of communicants.

The stereotype is interpreted in modern social sciences as "a set of sustainable simplified generalizations on the group of individuals, allowing to distribute the members of the group to categories and perceive their template, according to these expectations." However, the stereotype applies not only to groups of subjects. He also expresses the usual attitude of a person to any phenomenon or event. Stereotypes are formed in the process of socializing the personality [Ryzhkov 1988: 11] and add up under the influence of social conditions and preceding experience.

In linguoculturology, the following types of stereotypes are distinguished: simple and portable. And in those and others there are roadstereedypes and heterosterotypes. (Think of examples).

Stereotypes are always national, and if analogues are found in other cultures, these are quasi-tracking, for, coinciding in general, they differ in nuances, details that are of fundamental importance. For example, the phenomena and the situation of the queue in different cultures are different, and therefore, the stereotypical behavior will be different: in Russia they ask "Who is the last?" or just stand in line in a number european countries Remove the convicts in a special machine and then follow the numbers that light over the window, for example, in the mail.

According to Harutyunyan, "a peculiar national flavor of feelings and emotions, the image of thoughts and actions, sustainable and national features of habits and traditions that are influenced by the conditions of material life, features historical Development This nation and manifest in the specifics of its national culture. " In other words, a set of character traits inherent in a nation.

Ethnic cultural stereotypes cannot be considered separately from the culture of communication, since inter-ethnic communication is not an isolated area of \u200b\u200bsocial life, but a mechanism that ensures coordination, the functioning of all elements of human culture.

The culture of inter-ethnic communication is a system of specific forms specific for this ethnos, principles, methods of communicative activities. The system of ethnocultural stereotypes is specially adapted to perform socially significant functions in the life of the ethnos.

Ethnic stereotypes in situations of intercultural communication are "guides" of behavior. On the basis of the formed representations, we predict the behavior of representatives of another ethnos in advance, and not wanting, we establish a distance in the intercultural communication process.

The perception of another ethnic volume is the direct response to contact with an inhanitical environment. Usually, perception goes through the prism of its ethnic "I", that is, a certain traditional stereotype of thinking and behavior defined by ethnicity. Now, when ethnic differences are more and more dominated by the behavior of people, defining the nature of the perception of other ethnic groups, intercultural communication creates a lot of problems.

The basis of the formation of ethnic stereotypes serve cultural differences that are easily perceived with intercultural interaction. Forming in the zone of ethnocultural contacts on the basis of systems of ethnic ideas about the imaginary and real features of their own and other ethnic groups, stereotypes are fixed on the subconscious level as not to doubt the imperative in relation to representatives of fire ethnic crops.

Stereotypes are forms that determine the behavior of not only individuals, but also groups, cultures, ethnic groups, societies. It is clear that they should be taken with regard to some restrictions. Specialists in ethnic psychology, studying ethnocultural stereotypes, note that the nation on high level Economic Development, emphasize such qualities as mind, businesslikeness, enterprise, and nation with a more retarded economy - kindness, cordiality, hospitality. A confirmation of said S. G. Ter-Minasova, according to the results of which, in American society, professionalism, hard work, responsibility, etc. are more appreciated in American society, while in Russian - hospitality, sociability, justice.

According to research in the field of ethnocentrism, it can be concluded that most individuals consider what is happening in their culture natural and correct, and what is happening in other cultures unnatural and wrong. This applies to behavior, customs, norms and values.

As a rule, on the one hand, ethnic stereotypes are a serious barrier in intercultural communication. On the other hand, with all its schematizm and generalization, stereotypical ideas about other peoples and cultures are prepared for a collision with someone else's culture, weaken the blow, reduce cultural shock.

Stereotypes allow a person to draw up an idea of \u200b\u200bthe world as a whole, go beyond the scope of its narrow social, geographical and political world. The reason for the formation of stereotypes, as a rule, is the ignorance of national-cultural specificity determining the behavior of representatives of one or another commonality, a limited horizon, etc. Stereotypes entail certain expectations regarding the models of the behavior of representatives of other cultures. However, it should be noted that partly the formation of stereotypes is reinforced by real facts. Nevertheless, stereotypes are usually not identical to a national nature, nor the presentation of the people about themselves.

It is clear that stereotypes are reflected in the language. Constantly repeating phrases over time acquire a certain language stability and switch to the cliché level.

The functions of stereotypes can be the following character (E. N. Belaya):

1) Transmission function of relatively reliable information. If you get into alien culture, people are inclined to streamline and generalize what they see, creating a primary cultural model;
2) The orienting stereotype function directly follows from the previous function. Her role is to create a simplified matrix of the surrounding world, a certain "guidebook";
3) the function of the effect on the creation of reality - with the help of stereotypes, a clear differentiation occurs on its own and someone else's cultural models. The stereotype helps the preservation of primary cultural identity.

By type of stereotypes you can differentiate on autostroids(sustainable opinions that have developed about themselves, their own culture under the influence of various sources of information) and heterosterotypes - External stereotypes that are developing from representatives of one culture about another.

As an example, several common sociocultural stereotypes can be brought.

The German stereotype: bureaucratic, excessively diligent in work, excessively punctual. Rationalism put in chapter angle.

The stereotype of the French: arrogant, hot, emotional. As a rule, there are very careful both in the official and in informal relationships. Painly relate to courtesy. Economy and overwhelming.

The stereotype of the British: very conservative, are quite closed and arrogant with respect to representatives of other cultures.

The stereotype of the Norwegians: silent, incredulous, completely irritable, closed.

Stereotype of Finns: They say a little, eat little, do not like feasts. In the etiquette of donations, expensive gifts are not accepted.

Description of cultural stereotypes, their stability and selection is related to the needs modern life, with awareness of the fact that, formed by different circumstances, including accidents, limited knowledge of the "other", "other culture" as a whole, often very far from reality, has the same historical and cultural significance as reality itself. It is these images that many of us are guided in our practical activity. Artificially created view-representations begin to play an active role in the formation of the mentality of contemporaries and possibly subsequent generations.

With all the stability of stereotypes and at first glance, sufficient studies, their study in each new historical era is an important scientific problem, if only because there is a constant tension pulsation between the traditional installation and its erosion, between the enrichment of new historical facts and rethink already known. Despite sufficient attention from researchers to this phenomenon, the explanation of the nature, the occurrence and functioning of stereotypes, as well as the understanding of the term "stereotype" itself is still a problem.

Currently, there is a single opinion in scientific thought regarding its content. The term "stereotype" can be found in various contexts, where it is interpreted ambiguously: standard of behavior, a group of group or a person, prejudice, stamp, "sensitivity" to cultural differences, etc. Initially, the term stereotype served to designate a metal plate used in printing for the manufacture of subsequent copies. Today, a stereotype in general is understood as a relatively sustainable and simplified image. social object, groups, humans, events, phenomena, etc., folding in conditions of information deficit as a result of generalization personal experience Individual and often biased representations adopted in society. A cultural stereotype is an idea that reflects the usual level of conceptualization of cultural specificity and has a strong impact on the initial contact for the mutual expectations of partners. The content of stereotype is a collective representation, it is accepted on faith and does not really dispute anyone.

but main reason Its stability as the structure of an individual consciousness is that it is consistent with the survival strategy accepted in one or another culture since childhood. It is they who retain all the local civilization from the collapse. For example, Russia has its own historical logic that corresponds to its survival strategy, not known to American or western European culture. Having attributed to the deep layers of consciousness, the stereotype in images and behavioral models forms a certain subculture precisely as a special way of survival, i.e. Energy, real and informational exchange with the medium.

For example, in the article "The features of the primitive primitivism of the thievesky speech" D.S. Likhachev, noting the similarity of the thieves of all countries (the sameness of the word formation, when the same concepts replace each other), argued that the thieves of different nations distinguishes one and The same type of thinking, stereotypical attitude towards the surrounding world. In this thinking are dominated general ideas", L. Levi-Bruhl considered a characteristic sign of pralogic thinking. Mass consciousness modern man With regard to collective ideas, the feature of the defiance, primitive thinking is in many ways.

First, it is extremely emotionally. The stereotype, being introduced into consciousness, the powerfully affects the emotions, and not to intelligence, and is easily fixed by collective experiences. Individual, personal attitude to the subject is never expressed in this expressive form. This emotion transmits exclusively group, collective attitude.

Such is the affective function of stereotypes, which is generated by the socialization of human emotions in large groups. Concepts expressing ethnic negative estimates ("liquid", Moskal, etc.) cause certain strong emotions. But this expression is highly poor, not deep, extremely monotony. The concept of "Blonde" (creature stupid and sexy), speaking in American jokes, acting as a stereotype and supporting cultural patterns, causes an emotion undifferentiated, but bright. Emotion is closely related to bodily motorcy and supported by gesture. Motor type of thinking ... Creates a position in which the word acts not only on the bark of the brain, but also on the muscular system of man. The connection of stereotyped images and behavioral reactions not only with mental, but also with the physiological nature of a person is well investigated and used in the practice of psychotherapy, in which they are trying to find and change the sustainable emotional relations of some phenomena with others. A person is taught to treat configurations as preferences or bad habits that can be destructed with the help of awareness and special trainings. So, for example, Louise Hay wrote that a person has many different preferences. "Including - addiction to the creation of certain stereotypes of thinking and behavior. We use them in order to exist from life. If we do not want to think about our future or look into the truth about the present, we appeal to the stereotypes that hold us from contact with reality. Some people B. difficult situations Very eating. Others - take medicine. It is possible that in the progression of alcoholism, genetic heredity plays a considerable role. However, the choice still remains for a particular person. Often, "bad heredity" represents only the child's parental feasibility management methods. "

Of course, basic emotions are a universal cultural phenomenon. However, according to psycholinguistics and cultural linguistics, there are national differences in emotions, facing in the situation of intercultural contact, the individual may experience what is called "cultural shock" caused by the inconvenience of expectations. Inside the culture, the habit is usually not reflecting. In other culture there is a possibility of meeting with emotional features other than our own.

The emotional personality structure is formed in early ageFurther, when the culture is set stereotypes, this primary situation of increased suggestibility is reproduced. First of all, the stereotypization process captures the lighted people. Constability creates favorable conditions for the introduction of traditional customs and beliefs. Closed traditional culturesListing the dogma of custom, they require a person not individualization, but assimilation. We associate differentiating and integrating functions of stereotypes with collective representations inherent in each local culture. The primary separation of everything in the world on "its" and "alien".

The description of the world is characteristic of children and primitive consciousness through a system of binary oppositions ("bad - good", "warm - cold", "Day - Night", "light - darkness", "top - bottom", etc.) without observing gradations And shades, participates in the formation of initial moral installations, but not so much in the form of the opposition "good-evil", as in the form of basic opposition "we / our" and "they / strangers". "His" is usually perceived with positive emotions, they are preferred before "others." At the same time, as psychologists noted, the following cognitive consequences are observed: 1) it is believed that all "other people" are similar to each other and are different from "their"; 2) among "their" there is more diversity than among others; 3) Evaluation of "Aliens" is to extremes: they are usually either very positive or very negative.

The integrating stereotype function appears here in a double aspect. First, under the concept of "its", the objects and phenomena of various kinds of different kind are combined. People with specific type And the tempo of speech, rituals and forms of assembly, habits and addictions of various kinds of different kind. As P. Weil and A. Genis, P. Wail and A. Genis, wrote in their gastronomy-cultural book: "You can not carry my homeland on the soles of boots, but you can take the crabs of Far Eastern, the kalems of spicy Tallinn, wafer cakes, praline, candies like" Bear in the north " , Waters of therapeutic "Essentuki" (preferably, seventeenth number). With such a price list (yes, the mustard Russian strong) live in a foreign land (still oils of sunflower hot oil) becomes better (tomatoes of weakly acid), and more fun (Cognac "Ararat", 6 stars!). Of course, at the table, covered in this way, the place for nostalgic memories will still remain. That in the pink haze, a jelly will swim (more correctly, a chapel) for 36 kopecks, then the poverty pie, then "Borsch b / m" (b / m - it is without meat, nothing indecent). More - hot fat meat, roast beef bloody, Strasbourg Pie. However, sorry. This is no longer nostalgia, but a classic. " We note here not only a clear quote from A. S. Pushkin, but also hidden - from I. V. Stalin, as well as alluzia on Gogol texts.

The second aspect of integration on the basis of the stereotypes of thinking and behavior is precisely in the unification of people in the group ranked on some obvious sign. When R.reigan called Soviet Union "Evil's Empire" he found a successful metaphor, which integrates a whole range of stereotypical emotions, and serving Messianic aspirations of American democracy. The exaggerated image of the enemy extremely promotes consolidation within the sociocultural group. It is stereotypes that carry out the function of a single language regulation for prejudiced people the task of stereotypes is to strengthen the opinions of its carriers. Thus, the suggestive power of the language models the picture of the world for a specific cultural group. The picture of the world determines the acts of carriers of this mentality not only on the interpersonal, but also on the public (up to government) levels.

Under the differentiating function of the stereotype, we propose to understand first of all sensitivity to cultural differences. The traditional community of understanding excludes from the zone of its action of other culture. American anthropologist F.K. Bok introduced a category of cultural forms into scientific circulation. Under cultural form F. Bok understood the set of interrelated and partially arbitrary expectations, understanding, beliefs and agreements divided by members of the social group. Culture includes all beliefs and all expectations that express and demonstrate people. "When you're in your group, among people who share general cultureYou do not have to think about and designing your words and actions, because you are all - and you, and they see the world in principle, you know what to expect from each other. But staying in someone else's society, you will experience difficulties, the feeling of helplessness and disorientation, which can be called cultural shock. " In cultural studies under cultural shock, it is customary to understand the conflict of two cultures (primarily nationally and ethnocentric) at the level of individual consciousness. It is associated with the ability to catch the value differences in different societies, i.e. With a differentiating function of consciousness. The harder the personality is organized, the more subtle differences it is capable of conducting. However, the differentiating function of stereotyped thinking always remains within the simplest oppositions, fixing only division into "Male / Women's", "His / Alien", "good / bad".

It is interesting to note that the integrating function of stereotypes is more pronounced, rather than differentiating, because more often wears a positive emotional color. The use of logical quantifiers of universality with respect to particular cases, which finds its expression in the use of language formulas beginning with the words "all", "always", "never", gives rise to both differentiating and integrating judgment. However, the integrating function is noticeably expressed in the mechanisms for the formation of stereotypes. One of them is to mix together the heterogeneous characteristics of people as necessarily concomitant to each other. For example, in american culture The definition of Poor is very often found in conjunction with the UNEDUCATED and STUPID, and the definition of Blond means DUMB as granted.

Of course, this is due to the obvious simplification of the real variety of vital phenomena. It is hardly the main function of stereotypes is the function of simplifying the diversity of the world. We call it reducing, i.e. Applying valid life diversity to a simple scheme of interrelated definitions. Such is a stereotype inherent as a cognitive phenomenon method of grouping information. The task of stereotype is not easy to explain and justify existing social relations, but to reduce these explanations to the publicly available combination of images and actions. "The French consider the British petty, unprecedented, rather ridiculous and completely unable to dress people who most Time spend, digging in the garden in the garden, playing in a cricket or sitting in a pub for a mug of thick, sweet, warm beer ... The British in France also consider "treacherous" (Yap N., Sitte M. These strange French. M., 1999. P. 7). Such is the observation of the British for their stereotypical perception in modern France. And according to 1935, the Englishman for the Frenchman is unequal, stupid, arrogant and unable to express a man with a red face. There is a bad quality of English cuisine, the British habit is poorly coiled meat. The French consider the British rude barbarians, agreeing with the Germans only in the fact that the British is hypocritical.

Cultural and marked signs that form the content of stereotype (clothing, field of occupation, tradition), with time they may vary, the estimated characteristics are more stable, although they are characterized by a certain dynamics. For example, in the ethnic stereotype of the Chinese, a sign "attachment to the family" is allocated: Americans have a big degree of attachment to the family causes bewilderment associated with a mockery, as well as the "passionism" sign in relation to the Italian stereotype, "nationalist" in relation to the German stereotype, " ambition "in relation to the stereotype of the Jew. Reduction, which is carried out by the formulating stereotype of cultural and collective consciousness, can be evaluated in itself. Of course, the rights of Russian philosopher and cultural scientist of the city of Fedotov: "There is nothing more difficult national characteristics. They are easily given to someone else's and always respond to vulgarity for "their", having at least a vague experience of the depth and complexity of national life. "

The reducing function of stereotype contributes to the formation of prejudice, the phenomenon as a whole negative and imperative communication. There is existing in the form of everyday ideas, everyday, often, at an unconscious level, a stereotype cannot have difficult logical branchiness. In this case, the attribution operation (evaluation of the symptoms) in order to explain the nature of the object is designed to adapt the subject in the world of diverse and countless links by the method of their intentional minimization. Therefore, their adaptive function is closely related to the reducing function of stereotypes. So the task of the autostreotype is the creation and preservation of a positive "I" -draw, as well as the protection of group values. This feature is performed due to the selectivity of the perception of information. "Sometimes consciously, sometimes not aware of this, we allow you to have an influence of only the facts that correspond to our philosophy. We do not see what our eyes do not want to pay attention. " Emotional fullness of stereotypes also applies to protective mechanisms. The harder the assessment, as a rule, a big emotion causes any attempt to undergo a stereotype of doubt. The adaptive function is closely related to the principle of thinking.

Stereotypes can exist not only at the level of everyday ideas, but also in the form scientific knowledge. In these cases, the explanatory model "sins" is too broad generalizations. For example: "Men argue themselves in their affairs, and women in how they look and what they say about them." Most interest Ask The functioning of stereotypes is to study how mass presentations at the level of individual consciousness are expressed. How do stereotypes affect the subjective meanings and values \u200b\u200bof the individual? After all, the axiological nature of stereotypes is obvious. It means developing within one culture of its value-hierarchical system, its own type of moral consciousness and behavior and its assessment structures. In the culture, only those values \u200b\u200bthat are able to perform with general landmarks for all its carriers are stereotyped to influence the formation of their cultural appearance and individual lifestyle. "Values \u200b\u200bdo not represent reality, nor physical nor mental. Their essence consists in their significance, and not in their actuality "(Rickert of the G. Science on Nature and Science on Culture // Cultural Studies. XX century. Anthology. M., 1995. P. 82).

Methods and criteria, on the basis of which the procedures for assessing the phenomena of life are manufactured, are fixed in culture as "subject values". These are the installations, imperatives and prohibitions, goals and regulatory views that act as human activity. Stereotypes are directly related to subjective values. Their ability to perform the role of the criterion in assessing the phenomena of reality we associate with the selective function of the stereotype.

Stereotypes enjoyed in the assessment of a particular sociocultural group, allow us to estimate the behavior of others in accordance with the value scale of its own group. The stereotype mechanism in this case acts as a necessary and useful assessment tool. Simplification and schematization, which are the basis of any stereotype, perform inevitable costs of such processes absolutely necessary for regulating human activity as a whole, as limiting and categorizing incoming information. The selector in this case is a guiding rule on the basis of which the selection is made.

The stereotype is also intended to eliminate the contradiction in the overall picture of the knowledge about the world. A more understandable picture of the world allows to successfully solve specific practical tasks. Stereotypical consciousness moves from fixing opposites to their emotional assessment, followed by resistance to them. According to the linguoculturologist V.V. Krasny, all stereotypes images can be divided into two groups. The first refers to the representations of the "right world", which play the role of the stabilizer, support the confidence that this world (group, nation, state) is favorable for life subject to certain rules.

Images and presentation of the second group draws the world unfair, unsuitable for life, and the rules of behavior in it false ("good" does not defeat "evil"). Such ideas, despite the predominance of the negative component, emphasize the significance of the individual and the relativity of traditional group values. Both groups of stereotypes coexist peacefully at the level of everyday consciousness, reproducing the initial ambivalence, and maintaining the completeness of the system of meanings. The images of the "right" and "wrong" world add up to a single picture on the principle of complementarity. Reconciliation of contradictions of different kinds plays important role In adaptation of man and society. It ensures maintenance and makes it possible for further development.

Thus, the main principle of stereotype is the transformation of conditional in unconditional. What could require evidence, with the help of stereotype becomes "natural" and acts directly through the assigned associations.

Like other cognitive cultural formations, the stereotype has a field structure. It can also contain a kernel - a certain lead principle or concept - and peripherals - invariably accompanying the nuclear concept of an attribution and judgment (uniquely pronounced "folk wisdom"). The stereotype is accompanied by a associative context, which provides communication with other stereotypes of the same kind. Here is an example of stereotypes broadcast using the film industry. American film In the militant genre with elements of a comedy presents in episode, three Mafia applicable in the United States: Russian, Chinese and Italian. In the first case, the agent is negotiating in the bath (with vodka and black caviar), in the second - at an abandoned factory (with the attributes of martial arts: "East" color - blows to the face in the face), and in the case of Italian negotiations are conducted in the restaurant (with Wine and spaghetti), where the charming sexy woman agent is sent. This cultural and associative series of parody stereotypen, it is primitive, easily recognizable, and most importantly, already established stereotypes in the consciousness of recipients, associatively referred to other films using the movie based on the same stereotypes.

The kernel of the stereotype should be considered primarily the value of the key concept, with which it is described in the culture language. For example, all numerous connotations and expectations (as well as the usual behavior models), which are associated in Russian culture with the word "friend" differ noticeably from similar concepts in American or English cultures. Moreover, as stories of linguoculturologists show, the set of values \u200b\u200bof this concept inside each crop can change significantly over time. Words denoting the most profound cultural values \u200b\u200bof some nations can only be approximately translated into the language of others.

Key concepts are cultural artifacts of their society. "When this is not recognized, there is a tendency or absolutize the meaning of words ... and consider them as the keys to the nature of a person as a whole, or to ignore them and consider as something less important than personal judgments of individual informants about relations between people." The author of these words Anna Wurnitskaya created the theory of universal elementary meanings, which is the most closely close to our idea of \u200b\u200bthe structure of the conceptual-shaped stereotype content.

The stereotype as a category of language and thinking is definitely the artifact of its culture. Therefore, for us, not the ideal philosophical ideas about friendship are the kernel of the stereotype "Friend", but also not random overtones, depending on time and place. The kernel stereotype will be general value (For all without exception, cultures) expressing his keyword. The nuclear part allows you to identify and classify stereotypes regardless of the difference in crops. Thus, we emphasize the similarity in modeling and conceptualization of links between phenomena in various cultures and societies. The kernel in a sense belongs to the "truth", the "support" of the stereotype. As E.A. Bratynsky wrote: "Prejudice - he is a fragment of the old truth: the temple fell, and the ruins of his descendant did not solve the tongue."

The periphery as a structural part of the stereotype is all that was created precisely a particular culture, but even a scientist is perceived as a common property of human nature. Support to his native language as a source of universal "sound" ideas about the nature of man and about relations between people will certainly lead to the delusions of ethnocentrism. So A.Vezbitskaya objects to Vladimir Slovepento: "Being Russian, Sllapen, believes that the duty to help a friend, although it turns out to be particularly clearly articulated in Russian culture, is universal for all people." It leads an excerpt from his work "Public and Private Life of Soviet People", in which he claims that in all societies people tend to expect, as if in an emergency - when in danger of your life, freedom or survival - a friend will fully provide you Help and calm. "But it is very doubtful," says Wurnvitskaya, "so that in all societies it is expected that" friends "will" fully provide you with help and calmness. " Of course, no expectation of this kind includes as an integral part in the immediate importance of the nearest analogues of the Russian word "friend" in other languages, including english word. Friend. However, such an expectation, apparently, really constitutes part of the direct value of the Russian word "friend" (Welgezkaya A. Understanding cultures through keywords. M., 2001. P. 111─112).

Thus, the periphery is the space of the actual cultural development of that content that comes from the center. In addition to these expectations, the meaning periphery of the title concept in Russian culture will include the following: deep emotional relations, intensive contacts, financial support, etc. Therefore, in particular, the difference between the words "friend", "buddy" and "familiar" is carefully held not only in Russian literature, but also in domestic usual.

Needless to emphasize that the transfer of stereotypical behavior and stereotypical expectations into another culture threatens with cultural shock. Conflicts within lingvocultures can be generated in just as can be generated by the incompatibility of the periphery in the meaning of concepts expressing existential values. Russians still have to argue on the issue of what "true love", "True Friendship", "Male Responsibilities", "Son Debt", etc.

Finally, the third structural element is an associative context - is even more individualized. These are created by the culture of precedent images or common symbols whose selection, however, is random in nature and is due to the biographical circumstances of the stereotype carrier. For example, a nurse can cause both positive emotions (memories of care) and negative (associated with fear), and the associations may not be directly related to personal communication experience, but be inspired by the images of literature, cinema, the stories of acquaintances, jokes and T.P. In the case of stereotypes, it is impossible to overestimate the personal character of this associative context. After all, it is the tendency to take someone else's installation, the failure of the subject and the inability of the subject to the spontaneous mental act, infantile forms of behavior and create the soil to form a complex network of collective representations.

The appeal to the usual associative series is often used in order to intentional manipulation. The language here performs in its instrument function. The word as an instrument is a signal, an indication of a stereotypical position and at the same time the order to make a known action. In stereotypical thinking and behavior, the language again returns to its archaic forms when it was a way of behavior, an element of combining human effort.

Literature:

Vasilkova V. V. Archetypes in an individual and public consciousness // Socio-political magazine. 1996. No. 6.

Gudkov V.P. Stereotype of Russia and Russians in Serbian literature // Bulletin of Moscow State University. Ser. 9. Philology. 2001. No. 2.

Jacres A. G. Russia and Russians in modern German self-consciousness // ONS: social sciences and modernity. 2001. No. 4.

Jacres A. Images of Russians in the German self-consciousness // Free Thought - XXI. 2001. №1.

We are important only Delhi pursued by enterprises, but on the mutual dependence of business and society. "

Until now, the deep understanding of this relationship is often lacking as russian entrepreneursand society as a whole, as a result of which all parties suffer.

Thus, the German model and obtained by studying the experience in the field of business communications can help fulfill a vital role in Russia - to disseminate and strengthen the correct ideas about the business in society, that is, first of all about the possibility of implementing your own potential through labor from -

wearing, not a means of light profit. In addition, the Company needs to bring up in citizens an understanding that the occupation of his own business is the process of long-term and difficult, and to this you need to be prepared. It is also not a way to occupy yourself with something owner of the enterprise, but a responsible process that has a huge impact on society. It is also absolutely obvious that with

rich

domestic

will face incomparably more rigid competition and will be forced to use

all the possibilities of working with society provided by communication technologies, which demonstrates German experience.

Bibliographic list

1. Baikov S. V. Communication technologies Business areas: tools and sociocultural aspect: dis. ... Cand. philol. science M., 2007.

2. Water carrier E. How people live on white light. St. Petersburg, 1904, p. 40-45.

Received 10.06.08.

Stereotypes of national culture in intercultural communication

A. A. Panagin

Each people, each nation has its own ideas about the environment, there are certain stereotypes - as relative to themselves, behavior and tradition

In the encyclopedic dictionary, the social stereotype is defined as a "schematic, standardized image or an idea of social phenomenon or object, usually emotional

in the range of its cultural spaces are painted and possessing large

and relatively representatives of another language and cultural space. Fe-

estimacy ... expresses the usual attitude of a person to any phenomenon that has established under the influence of social conditions and pre-svering experience ... ".

For a long time, there is a controversy about determining the concept of "ste-exist different points of view of relating", attempts are made to identify ways of

nomen and the concept of "stereotype" attracts the attention of researchers (I. S. Kon, V. V. Krasnyh, W. Lippman, I. Yu. Markovina, A. V. Pavlovskaya, Yu. A. Sorokin, N. V. Ufimsev and Dr.).

this problem. We will consider the phenomenon of stereotype as a concept that includes the submission of one nation on the culture of another nation as a whole.

the mission and distribution of national stereotypes in society, the issue of their influence on the relationship between the peoples is discussed.

mi. There is no consensus among research

lei and relative to the legality of using the word "stereotype". The concept of stereotype in modern humanitarian science is interdisciplinary. Initially obtained development on the soil of sociology and social psychology Since the 1920s, the concept of stereotype in the future was the subject of analysis from the point of view of the theory of communication, ethnology, the history of literature and culture, language philosophy. National stereotypes are studied in different sciences - sociology, psychology, political science, philology, history, and every science in its own way interprets this phenomenon.

The term "stereotype" [from Greek. Stereos solid, Typos imprint] introduced into the scientific circulation by the American sociologist W. Lippmann. This term received universal recognition due to its work "Public Opinion" (1922), in which stereotypes were defined as "images in our consciousness" (The Pictures in Our Heads). All further definitions of stereotype as a linguistic, philosophical, socio-psychological (ethnographic, cultural and behavioral) phenomenon are somehow based on the definition of Lippmann, in one way or another emphasizing various aspects This phenomenon is its static, approval, hy-in-law (tendentiousness). Developing the concept of stereotype from the point of view of social psychology, W. Lippmann noted an important feature of this concept - a focus on some perfect image The world, which is formed in the consciousness of representatives of one or another community, and the ability to respond to public expectations.

Stereotypes allow a person to draw up an idea of \u200b\u200bthe world as a whole, go beyond the narrow social, geographical and political environment. Lippmann wrote that stereotypes are so insistently transmitted from generation to generation that often

accepted as a given, reality, biological fact. If the person's personal experience is a stereotype, most often happens one of two: the person is inflexible, not interested for some reasons in changing his views, or simply does not notice this contradiction, or considers it an exception! confirming the rule, and usually just forgets about it. The person is susceptible, inquisitive in a collision of a stereotype with reality changes the perception of the surrounding world.

Lippmann not only introduced into the scientific circulation the term "stereotype", gave him a definition, but also stressed the importance of this phenomenon. The investigator came to the conclusion that the stereotype system "... perhaps is a rod in our personal tradition, it protects our place in society ... And also retains time in our busy life and helps

we escape from confused attempts |

see the world is stable and covered by its entirely. " With such an understanding of the ste- | Rogue is allocated two important features :! First, it is determined by culture, and in- | second, is a means of saving employment | effort and, respectively, linguistic | funds.

If Lippmann laid theoretical

basics of studying stereotypes, then Americans- |

kie scientists K. Brelie and D. Katz in 1933 times - | We worked the technique that received later! widespread and on long years | who has become decisive for researchers | National stereotypes. Brelie and Katz op- | Redieved ethnic stereotype as "sturs | Introduction, little consistent with | those realities that it seeks to pre- | set, and the properties arising from the inherent person first determine the phenomenon and then

already to blame him. " I.

World War II gave a new push | to the study of ethnic stereotypes. She clearly showed what major role play | Traditional sustainable views on- | Childbirth about each other, as it is important to study the ways of formation (and, consequently, the impacts) of such ideas.

Most of the work devoted to the problems of studying ethnic stereotypes, published in the period under review, \\ based on the materials of sociological op- |

dew. Thus, on the initiative of UNESCO, a large-scale study was conducted in order to identify how representatives of one country perceive the peoples of other countries, as well as what factors determine their perception. Psychologist O. Klenberg, intended

different planes of the language - formal (phraseology, language clichés, the formality, principles of combination within the language structures, etc.) of the semantic (semantic connotations of language units associated with the main / primary value). For

lying the results of this study, linguistic studies of stereotype especially determined the concept of "ethnic stereotype" aspects aspects as

as a picture in the minds of people regarding their own or other national groups. He believed that such images or submission are usually widely distributed in

society; As a rule, they are extremely primitive and unresponsible to objective reality.

In Russia, the problems of studying stereotypes did not pay such attention as in the West. At the same time, a number of interesting and original concepts were developed in our country. The concept of N. A. Yerofeev, which is based on the historical material, is also an interesting and scientifically based. The author, although he refuses the term "stereotype", pays considerable attention to the problems of perception by nations each other. After all, "ethnic ideas," he believes, it's like the result of the assimilated information, the result of its processing and the generalized conclusion from it, they often affect the relationship between nations, ethnic groups and states. "

In ethnolingvistism, the term "stereotype" refers to the meaningful side of the language and culture, i.e. it is understood as mental (thought) stereotype, which correlates from the picture of the world. Language picture

the world and language stereotype correlate as part and the whole, while the language stereotype is understood as a judgment or several judgments belonging to a particular object of an off-language world.

The concept of stereotype turned out to be widely demanded in modern linguistics (works by E. Barthminsky, E. L. Berezovich, W. Kvasthoff, I. M. Kobozheva, L. P. Kratyn, I. Panasyuk, V. A. Plungyan, E. . Rakhilina, etc.). From the position of linguists, the stereotypes are considered to be established conventional semantic and / or formal structures that form the cultural and lingual image of the object; Thus, within the framework of the linguistic approach, the stereotype may relate to two different sciences, you can draw conclusions:

the stereotype and its linguistic sign, the stereotype and the meaning of the word (stereotype and cognitive semantics), the cognitive structure of the stereotype, the ways of conceptualization of the language reality. The stereotype is also understood as a subjectively deterministic representation of the subject, in which descriptive and evaluative signs coexist and which is the result of interpretation of reality within the framework of socially developed cognitive models.

The works list listed linguists notes that ethnocultural stereotypes perform the following functions:

The function of socio-ethnic integration. The stereotype, on the one hand, satisfies the mental need for the economy of cognitive efforts, on the other - the public need to maintain the internal spanning of the community and its opposition to other human communities;

The protective function of ethnic stereotypes is manifested in the fact that they contribute to the preservation of the traditional value system as in relation to its community (automobiles) and in relation to "strangers" (heterosterotypes);

Communicative function Ethnic stereotypes is used to carry out the exchange of information between representatives of the "own" community (as identifying "their" among "foreign" and "alien" among "their");

with the help of the cognitive function of ethnic stereotypes, an image is formed external world and its own microcosm;

The manipulating function of ethnic stereotypes is that under certain conditions, they can act as an instrument of mental impact on the masses in ideological and political purposes.

After analyzing the concept of "stereotype" in

Each person has an individual personal experience, a special form of perception of the surrounding world, on the basis of which the so-called "picture of the world" is created in his head, which includes an objective part and a subjective assessment of reality by an individual. Stereotype is part of this picture;

Most scientists involved in studying this problem note that the main feature of stereotypes is their determinism of the culture: the representations of a person about the world are formed under the influence of the cultural environment in which he lives;

Stereotypes shared by most people may vary depending on the historical, international, as well as the domestic political situation in a particular country;

Stereotype is not only a mental image, but also his verbal shell, i.e. stereotypes can exist in the language level - in the form of a norm.

Thus, the stereotype is a relatively stable, generalizing image or a number of characteristics (often false), which are characterized by representatives of their own cultural and linguistic space or representatives of other nations; The representation of a person about the world, forming under the influence of the cultural environment (in other words, this is a cultural and deterministic presentation), existing both in the form of a mental image and the form of a verbal shell; The process and the result of communication (behavior) according to certain semiotic models. The stereotype (as a generic concept) includes a standard that is a non-language reality, and the norm existing in the language level. As stereotypes, they can act as the characteristics of another people, and all that concerns the ideas of one nation on the culture of another nation as a whole: general concepts, speech communication norms, behaviors, moral and etiquette norms, traditions, customs, etc.

Using the determination of the stereotype in its wide understanding in the context of national culture, it is advisable to consider some common features of a certain social group. In this case, they talk about the national character.

The concept of character in psychology is used to designate a set of sustainable individual personality traits that are manifested in its activities and communication. In the past, it was assumed that each people had their own special "spirit", and the problem of a national character resulted in the clarification of the features of this "spirit". The national character from this point of view is understood as a sustainable complex of specific values \u200b\u200bspecific for this culture, installations, behavioral norms. National specificity is detected in comparison of the norms and traditions of communication of various peoples.

People perceive ethnocultural stereotypes that are understood by many as a myth as samples that need to fit. Therefore, stereotypical ideas about the peculiarities of a national nature have a certain impact on people, stimulating them the formation of those character traits and those standards of speech behavior, which are reflected in pragmatic clichés, which are an important factor in interethnic relations.

In the works of many researchers, national character appears as a specific set of real features. Noting the national specifics of each people, it includes: self-awareness, habits, tastes, traditions associated with national feelings, national culture, life, national pride and national stereotypes in relation to other peoples. It turned out that most people have very sustainable stereotypes in relation to a certain national nature, that is, the conviction that representatives of some of nations demonstrate quite persistent ideas about the existence of other nations of specific features. It is important that often these stereotypes depend on how this nation "behaves" in this time period.

According to D. B. Parygin, "no doubt is the fact of existence psychological features various social groups, layers and classes of society, as well as nations and peoples. " N. Jandildin proceeds from a similar view, which determines the national character as "

the ministry of specific psychological traits that have become in a greater or smaller steppe

neither the social and ethnic community in particular economic, cultural and natural conditions of its development.

S. M. Harutyunyan, who also recognizes the existence of a national nature, or "psychological warehouse of the nation", determines it as "a peculiar national flavor of feelings and emotions, the image of thoughts and actions, sustainable and national traits of habits and traditions under the influence of material life conditions , features of the historical development of this nation and manifest themselves in the specifics of its national culture. "

It is quite common is the opinion on the national character, according to which it is not a set of specific, peculiar features for this people, but a peculiar set of universal universal traits. V. G. Kostomarov in plenary report at the opening of the "Russian Week in France" in March 1998

wragged the same thing about national culture: "National culture is not a set of unique traits inherent in this people, but a specific set of universal features and ideas." Yu. V. Bromley also spoke "Only about the relative specificity of the features of a national character, their nuances of their manifestation."

In the process of perception of stereotypes of culture of another people, a certain attitude has been formed. Most often they are perceived as something else. So the conflict of cultures arises - the result of the incomprehension of the adopted (and these are stereotypes) in its own and someone else's culture. The collision of stereotypes characteristic of different cultures (i.e. conflict cultures), can create difficulties in communication, to cause "cultural shock" and thus lead to a misunderstanding of the culture of another people.

There are roadstereedypes that reflect what people think of themselves, and heteroste-speech relating to another people, more critical compared to the roadstereothipas. For example, the fact that his people are considered to be a manifestation of the calculation, in another people - the manifestation of greed. As an illustration, we present the stereotypical views of the Russians against the Germans.

1. Love for beer. It is impossible to say that the beer is some kind of nationally specific little drink. Other nations drink beer too. But at the same time, everyone recognize that the beer to such an extent is the German invention that all Germany can safely say, flows by this foamy drink of amber, pale yellow, brown or dairy-brown color. "Passion for beer and skill excellent

make it

characteristic

tsev, and they have differed from the most ancient times. " Already in the middle way, most of the research of beer was considered one of the main pi

lei adhere to the point of view that the national character is a set of character traits inherent in a nation. In our opinion, such an understanding of a national character is quite narrow. We agree with S. M. Harutyunyan, which determines the national character as a set of character traits, traditions, habits of one or another nation forming under the influence of the cultural and historical development of this country. Thus, it is possible to draw a parallel between two concepts - "National

nalny character "and" stereotype ": they are equivalent to each other, identical. Their difference consists only that the concept of "national character" is a generic, and "stereotype" - species, that is, part of the national

th character.

german products, they call the Flüssiges Brot beer, which is literally translated as "liquid bread".

2. The bureaucracy of the Germans, about which Russians are heard, by no means a myth. In order to spend in Germany at least a couple of days, a foreigner must fill out a mass of forms.

3. Relevance to the case. Deutsch Sein Heist, Eine Sache Um Ihrer Selbst Willen Treiben, which literally means "to be a German means to do this for the sake of himself." This winged phrase dates back to the composition of Richard Wagner "Deutsche Kunst Und Deutsche Politik" (1867), where he writes: "... Was Deutsch Sei: Nämlich, Die Sache, Die Man Treibt, Um Ihr Selbst Und Der Freude An Ihr Willen Treiben ... "(Germans are hardworking and ready to bring anything to

the end, often victorious.) We believe that this attitude to the case arose from the love of order.

4. The Germans are famous accuracy, love for order, cleanness, punctuality. All done in everyday lifemust be done as it should, superficial in business in Germany do not approve. The love of the Germans to the order was reflected in the proverbs:

ORDNUNG IST DAS HALBE LEBEN. (Order - soul of all things.)

ORDNUNG MUSS SEIN. (Must be order)

Heilige Ordnung, Segensreiche Himmelstochter. (Holy Order - Blessed Son of Heaven.)

5. Roughness / arrogance. Many Russians tend to think that the Germans are a rough nation, but in fact they are just straightforward. Any German almost always tells you what he really thinks. The Germans are considered arrogant, since their language sounds arrogant and because they think that everyone knows (even if it really is not the case).

6. In Germany, there are a lot of rules and prescriptions, and foreigners, especially Russian, they seem not particularly important. If you break the generally accepted rules, the German immediately becomes clear that you are a foreigner.

7. Lack of sense of humor. It cannot be said that the Germans have no sense of humor, it is just another than the Russians, and is manifested in different ways in various situations. For us, the German humor may seem serious due to the bureaucracy of the Germans, a large number of rules and regulations and included in the saying of the Germans to the order.

8. The Germans use a handshake gesture, wherever they are and with anyone they meet. A handshake is considered to be a tribute to courtesy. Only young people and close friends replace the handshake with any other gesture.

Willly Hellpach (1877-1955), German doctor and psychologist, Minister of Culture of Land Baden-Württemberg and subsequently the Prime Minister of this Earth, in 1954 issued a German character's book. In it, he analyzes the main features of German character. According to the author, despite

all Changes and Peripetics of Historical J

situations in the German character especially jointly

toychivi and unchanged found themselves the basis

properties: Schaffensdrag "Thirst for creative activity"; Gründlichkeit "Foundation Just"; ORDNUNGSLIEBE "Love for Order"; j EiGensinn, DickkopFigkeit "Preystravia", "stubborn-;

go "; Vertraumtheit "Dreamy" and J

Manierverachtung "Neggrerying good [manners".

A. V. Pavlovskaya distinguishes two categories!

stereotypes: Surface and deep. Surface Stereotypes - J

these are the ideas about a particular people, \\

which are due to historical, international

native, internal political situation or j other time factors. These stereo | Types change depending on the situation in the world and society. Their duration would be

the goods depends on the overall stability of the one!

society. This is usually images-representing; related to specific historically- i

mi realities. Surface stereotypes I.

represent undoubted interest before I

total for historians, as well as anyone who is internet

enviving socio-political processes, j

what is happening in society. I.

Unlike superficial, deep |

stereotypes are unchanged. They do not change in I

time flow. Deep stereotypes

further amazing stability, and names - i

but they are the greatest interest! To study features nationally!

th character: the stereotypes themselves give matter- j

al to explore the people who are i

the object of stereotyping, but evaluating characteristics | The features of the group in which j are distributed.

Based on the formation of ethnic co- |

knowledge and culture as regulators J

human maintenance act as congenital, j

so acquired in the process of socialism - I

factors - Cultural stereotypes, which

rye digested from the moment J

man begins to identify himself with |

a specific ethnic group, a certain cult- |

roy and to realize yourself with their element. Owl

the curriculum of mental stereotypes of the ethnos is- J

it is known to each his representative. Stereo I.

types are used by native speakers in the standard

dart situations of communication. And the dominion is!

the stereotype can be practically!

anyone, and not only the logically the main behavior of a person in any society typical

The stability of the culture, its viability is due to how developed the structures that determine its unity, integrity. The cultural integrity implies the development of stereotypes of culture - stereotypes of behavior, perception, understanding, communication, i.e. stereotypes common picture World. V.A. Maslova emphasizes that the frequency of occurrence of certain objects, phenomena in the lives in the lives of people is an important role in the formation of stereotypes, often expressed in longer human contacts with these objects compared to others, which leads to the stereotypification of such objects.

Note that the behavior of each person individually and diverse, but, despite

it is, that is, it is subordinate to the standards developed in this society.

So, stereotypes exist in any society, but it is especially important to emphasize that a set of stereotypes for each of them is purely specific. At the regulation of human behavior within the native cultural and linguistic space, cultural stereotypes have great influence, which are beginning to be assumed from the moment when a person begins to realize itself with a part of a certain ethnos, part of a certain culture. Thus, two forms of behavior can be distinguished in one or another sociocultural space: free, variable behavior (individual for each person) and the regulated behavior submitted to the existing stereoty

] To this, it is safe to argue that paming behavior.

Bibliographic list

1. Harutyunyan S. M. Nation and its mental warehouse. Krasnodar, 1966.

2. Bromley Yu. V. Ethnos and ethnography. M., 1975.

3. Vodovozova E. N. How people live on white light. Germans. St. Petersburg., 1904.

4. Jandildin N. Nature of National Psychology. Alma-Ata, 1971.

5. Erofeev N. A. Tuman Albion. M., 1982.

6. Maslova V. A. Lingvoculturology. M., 2001.

7. New illustrated encyclopedic dictionary / ed. count : V. and .. Borodulin [and others] M.: Large Russian Encyclopedia, 2000.

8. Pavlovskaya A.V. Ethnic stereotypes in the light of intercultural communication / / Vestn. MSU. Ser. 19. Linguistics and intercultural communication. 1998. No. 1.

9. Parygin D. B. Public mood. M., 1966.

10. Katz D., BRALY K. Racial Stereotypes in One Hundred College Students // Journal of Abnormal and Social Psychology. 1933. Vol. 28.

The study of cultural stereotypes, their sustainability, the selection is associated with the needs of modern life, with awareness of the fact that, formed by different circumstances, including accidents, limited knowledge, the image of the "other", "other culture" in general, is often very far from reality It has the same historical and cultural significance, as the reality itself. It is these images that many of us are guided in our practical activity. Artificially created view-representations begin to play an active role in the formation of the mentality of contemporaries and possibly subsequent generations.

Currently, there is a single opinion in scientific thought regarding its content. The term "stereotype" can be found in various contexts, where it is interpreted ambiguously: standard of behavior, a group of group or a person, prejudice, stamp, "sensitivity" to cultural differences, etc. Initially, the term stereotype served to designate a metal plate used in printing for the manufacture of subsequent copies. Today, under the stereotype, there is a relatively sustainable and simplified image of a social object, group, human, events, phenomena, etc., folding in conditions of information deficit as a result of the generalization of the personal experience of the individual and often biased representations adopted in society.

At the same time, stereotypes are often identified with traditions, customs, myths, rituals. Despite the unconditional similarity of stereotypes with traditions and customs, it should be noted that stereotypes are largely different from them by their psychological basis. The functional field of stereotypes lies, mainly in the field of mental structures, while cultural traditions, customs and myths are the objectified results of their formation, fixed by rationalized (ideological, political, conceptual) or irrationalized (artistic-poetic, mystically - religious) methods and means In which interested (or not interested) society.

In other words, traditions and customs distinguishes their objective general accuracy, openness for others, while stereotypes are a product of hidden subjective minds of the individual. The myth, as the eternal way to streamline reality, is a product of collective belief and acts as an extremely successful mechanism of emotional consolidation of society.

The author of the term Walter Lippman himself understood under stereotypes: "... biased opinions that resolutely manage all the processes of perception. They mark certain objects, both familiar and not familiar that hardly acquaintances seem well known, and unfamiliar - deeply alien. " W. Lippman explained the functioning of stereotypes through the analysis of the socio-psychological aspects of people's activities and considered the stereotypes by the mental material on which the public consciousness as a whole is based. Stereotypes, according to a scientist, streamline the world and facilitate the process of thinking of people, thanks to them a person feels confident. The scientist allocated two main reasons that affect the occurrence of stereotypes.

The first reason is the use of the principle of saving effort characteristic of everyday human thinking and expressing that people seek not to respond every time new on new facts and phenomena, and try to bring them under the already available categories. Refusal to save attention in favor of a pure experienced approach would undermine human existence. Thus, the process of stereotyping is always preceded by the categorization process, as one of the ways of knowledge of the person of surrounding reality.

The second reason for the formation of stereotypes is the protection of existing group values. Lippman called stereotypes a fortress that protects our traditions and indicated that any encroachment on our stereotypes is regarded by us as an attempt on the foundations of our worldview. Stability, rigidity, conservatism are the main characteristics of stereotypes in W. Lippman. The stereotype was studied by them in the system of those factors that cause its occurrence and determine its functioning.

The basis of the formation of stereotypes is the features of human thinking and psyche. First, it is concretization - the desire to explain abstract, and, therefore, difficult to digestible concepts with the help of any, available and understandable for individuals and all members of this community, real images. Secondly, this simplification that comes down to the allocation of one or more signs as fundamental to the disclosure of complex phenomena. The social factor in the emergence of stereotypes is, as a rule, the presence of limited, one-sided experience.

At the end of the forties of the XX century, the most popular in Western scientific thought was the definition proposed by American psychosociologist Kimball Jung. The stereotype was understood as a scientist as "a false classification concept, which, as a rule, is associated with some social sensual emotional tones of similarities and differences, approval or condemnation of another group." In its definition, K. Jung stressed the distorted nature of the evaluation of phenomena and objects with stereotypes and thereby laid the beginning of understanding the stereotype as an erroneous assessment or biased opinion on phenomena or groups of people.

In the future, the stereotype began to be perceived as an image or presentation, knowingly false, about a person or a group. In Western Science, the concept of stereotype became increasingly identified with ethnic or racial prejudices. As a result, there was a narrowing content of the concept of "stereotype" even compared to the initial, which was proposed by W. Lippman - these are images of any object or phenomenon that exist in human consciousness and manifest themselves in his behavior. Now stereotypes are interpreted as a set of distorted representations. The falsehood so firmly became associated with the concept of "stereotype", which was proposed by the term "sociotype" to indicate the standard, but true knowledge of the sociocultural group.

Only in the late 1950s. He received the spread of O. Karnberg hypothesis about the presence of "Grain Truth" in this phenomena. According to this hypothesis, sustainable simplified views can be both true and false. The American researcher argued that "partially incorrect, surface, limited stereotypes, nevertheless, summarize the real features of culture." Under the influence of Karnberg's hypothesis, discussions again arose about the compliance of stereotypes of true knowledge about objects and objects of the surrounding world. There was a tendency to identify stereotypes with a generalization of phenomena, which really exist, although perhaps not in such a form, in which they are reflected.

However, it should be noted that some Western scientists who studied the stereotype as a phenomenon human psychology and culture, do not consider the problem of the content of "truth grains" in a stereotype of a deserving attention. From their point of view, any generalization concerning human behavior assessment is already a stereotype.

In fact, the problem of the ratio of true and false in stereotypes is very important. The main difficulty of solving this issue is the absence of a reliable criterion to identify the degree of truth of judgment. Note that under the truth, in this case, it is understood as an adequate reflection of objects and phenomena of the surrounding reality. The evolution of views on the problem of truth-felt stereotypes can be represented in the form of three stages. At the beginning of the stereotype it was considered predominantly false formations. It was assumed that stereotypes operating both personal and collective levels cannot act as absolutely true reproduction of reality. Later, social stereotypes began to be understood primarily as simplification, schematization of real objects. The same simplification can be both false and true. The stereotyping process is not good and not bad, it performs the objectively necessary for a person the function categorization social world. American Psychosociologist E. Bogardus determined stereotypization as the lower stage of the evaluation process, but at the same time vital. The stereotypes of perception arises due to the huge variety of groups and individuals and the inability for most people engaged in their affairs to weigh each response to every person. Thus, faces and groups are typed. Stereotyping fulfills an appraisal role and facilitates life in society.

Negative attitude towards stereotypes can be traced in the definition of another American researcher J. Vishman. The scientist allocated the following key characteristics of a concept that underlies the stereotype:

1. The concept is more likely simple, rather than differentiated;

2. Rather erroneously, rather right;

3. It is rather assimilated from others, rather than received in direct experience with reality;

4. It is resistant to the influence of new experience.

Stereotypes are effective, but unreliable. Thus, scientists are indicated on the conditions for the occurrence of stereotypes, namely the inadequacy of perception and the lack of contacts with reality. It is especially emphasized by the stability of this phenomenon.

Today, the most common is the opinion on the simultaneous truth and the falsity of the stereotype. This is possible when the actions of a person due to the "false" stereotypes thus affect the further course of the events, which even false views and expectations come true, validize in the eyes of the carrier of this stereotype. In this question, you can agree with the opinion of P.N. Shchirev who claims that the truth itself is important in the stereotype, but conviction in it.

Cultural stereotype as a way to master reality. Stereotypes

Read also