Civilizations are closed societies characterized by a set of certain signs that allow them to classify. The scale of the criteria is pretty moving, but two of them remain stable - this is a religion and form of its organization, as well as "the degree of remoteness from the place where this society originally originated."

According to many historians, there was not one, but two Russian civilizations.

With IX (or VI) at the end of the XIII century. "Russian-European" (or - Slavonic-European) civilization, and from the beginning of the XIV century. - "Eurasian" (or "Russian").

There is a theory that in Russian lands at the turn of the XIII-XIV centuries. New civilization-Russian begins to develop.

The feature of the development of Russian civilization, as well as many others, was that its formation and formation occurred in a certain spiritual and value religious form, under the powerful influence of Orthodoxy and the Russian Orthodox Church. She showed the ability to transform public being on the basics of Christianity and thus identify all the areas of culture of the people and the lifestyle of people. At the same time, for example, in the XX century, the Russian civilization has progressed in a non-delicious, atheistic form. Now the full civilization development of Russia is unthinkable without overcoming the sociocultural and spiritual and moral crisis and the clarification of the role of Orthodoxy in the formation of the past, present and future Russian civilization

The civilizational basis of Russia becomes the northeastern (Moscow) statehood, forming new standards and values \u200b\u200bin society and in the context of the fight against Tatar-Mongols.

Traditional society is inferior to a new, mobilization. At the same time, according to the concept of L. Gumileva, the genesis of a new Russian ethnos begins, and then the Russian super ethnos. According to the observations of some researchers, the central moment in the process of formation of the Russian civilization was the socio-ecological crisis of the XVI century. With him, the transition from the torn of society and culture into two parts is the peasants-semi-speech, residents of forests and the Christian Orthodox world: princes, churches, citizens to a single Russian society.

There is also the theory of Moscow civilization. She says that Kiev civilization stopped existence in the XIII century. As a result of the Tatar-Mongol invasion. In the XIV century With the formation of the Moscow state, the "subsidiary" of Moscow Rus, which became the basis of the Russian ("Eurasian") civilization.

Periodization of the Russian civilization is divided into 4 stages: I Stage - Kiev-Novgorod Russia (IX in the XII centuries); Stage II is Russia Rus; III Stage - Russian Empire XVIII - XX centuries; The IV stage begins at the beginning of the 20th century, in the 1920s and lasts to this day.

The development of the Russian state is also divided into steps: I (IX - XIII centuries) education and the formation of an ancient Russian state; (II (XIII - middle of the XV century) Specific fragmentation in Russia; Iii (second half of the XV - XVII century) Combining Russian principalities into a single state, expanding Russian lands; IV (XVIII - early XX century) Russian Empire; V (the end of the 10th - the end of the 80s. XX century) Soviet state; VI (beginning of the 90s. XX - N.V.) New Russia (conventional name).

Describe briefly each of their stages.

I stage - Kiev-Novgorod Rus (IX to XII centuries)

During these years, the ancient Russian state was the strongest power of Europe. During these years, the ancient Russian state was the strongest power of Europe. Our northern neighbors were called Russia - Gardariki, a country of cities. These cities were lively trade with East and West, with all the then civilized world. The peak of the power of Russia at this stage is the middle of the XI century - the years of the reign of Yaroslav Wise. At the same time, Knyazy Kiev was one of the most beautiful cities in Europe, and the Kiev Prince is one of the most authoritative European sovereigns. The German princes, the Byzantine Emperor, Kings of Sweden, Norway, Poland, Hungary, distant France, were looking for marriage unions with the Mariroslav family. But after the death of Yaroslav, his grandchildren began to fight for power and the power of Russia was undermined.

The XIII century was marked by a crisis associated with the invasion of Tatar-Mongols from the East and Crusaders from the West. In the fight against enemies, Rus revealed new city centers, new princes. So the next stage began in the development of our civilization .

Stage II - This is Russia Moscow.

It begins at the beginning of the XIV century, when the Moscow principality in the north-east of Russia began to strengthen and, on the basis of its basis, a single Russian state is created.

At this time, Russia is exempt from the Ordane Iga, adopts the heritage of Byzantium and becomes the primary Orthodox power of the world. In the XVI century, with Ivan Grozny, the territory of Russia increases several times.

At the beginning of the XVII century there is a civilization crisis, due to the suppression of the ruling dynasty Rurikovich. The result was the coming to power of the new dynasty - Romanov. After the period of its strengthening, a new stage of Russian civilization began.

III stage - Russian Empire (XVIII - XX centuries)

With the coming to power of Peter the Great and thanks to his reforms, Russia becomes the same powerful state as the United Kingdom and France, which at that time were the leading powers of Europe.

The present peak of this stage is the end of the XVIII century, when after the wise rule of Peter I, Catherine I, Elizabeth Petrovna, with Catherine II, Russia who won in wars with Turkey, dividing Poland with Austria and Prussia, fully opened his way to Europe.

IV Stage The civilian development of Russia begins at the beginning of the 20th century, in the 1920s.

It continues so far. This is the stage of dynamism, that is, the rapid development of the state and society.

On average, each stage of development of our civilization lasts 400 years. The Russian civilization is at the initial stage of the fourth stage of its development, this instills the hope that Russia will overcome the difficulties in the strip of which she entered the collapse of the USSR.

What awaits Russia in the future? Russian civilization has evolved very brightly, with its races and falls. Our whole story passes through crises.

Today, Russia is in 80 years of the fourth stage of development, then in various theories and points of view (and their opinions are optimistic) Russia must again rise in Europe and the world, to gain the former power, as it, as a great civilization, and is appropriate.

In the era of the Middle Ages begins the entry into the world historical process at first Rus, and then Russia. The question of the question: to what type of civilization can be attributed? The solution of this issue is of great importance for the methodology for studying the history of Russia. But this is not just a historical and scientific, but socio-political and spiritual and moral problem. This or how a solution to this problem is related to the choice of the path of development of our country, the definition of the main value guidelines. Therefore, the discussion on this issue did not stop throughout the Russian history. In our opinion, there is no need to reproduce the entire course of this discussion. When presenting the appropriate topics we will touch this issue. Now it is necessary to fix the basic principal positions.

The main question of this discussion is how to relate in the history of Russia the legacy of Eastern and Western civilizations? To what extent is the citizens of Russia? Historians, publicists and public figures give an answer to these questions from the height of their time, taking into account the entire preceding historical development of Russia, as well as in accordance with their ideological and political installations. In historiography and journalism of the XIX-XX centuries. The polar solution of these issues was reflected in the position of Westerners and Slavophiles.

Westerners or "Europeanists" (V. G. Belinsky, T. N. Granovsky, A. I. Herzen, N. G. Chernyshevsky, etc.) proposed to consider Russia as an integral part of Europe and, therefore, as an integral part of Western element Civilization. They believe that Russia, although with some lag, developed in line with Western civilization.

In favor of this point of view, many characteristics of Russian history speak. The absolute majority of the population of Russia professes Christianity and, therefore, committed to the values \u200b\u200band socio-psychological plants, which underlie Western civilization. Reformed activities of many statesmen: Prince Vladimir, Peter I, Catherine II, Alexander II aimed at the inclusion of Russia to Western civilization.

There is a different extreme position, the adherents of which are trying to attribute Russia to countries with the eastern type of civilization.

Supporters of this position believe that the few attempts to recruit Russia to Western civilization have fallen unsuccessfully and did not leave a deep track in the self-consciousness of the Russian people and its history. Russia has always been a kind of eastern despot. One of the most important arguments in favor of such a position is the cyclicality of the history of Russia: for the period of reforms, the period of counterposses inevitably followed, for the reformation - counterperification. Supporters of this position also indicate the collectivist nature of the mentality of the Russian people, the absence of democratic traditions in the Russian history, respect for freedom, the dignity of the individual, the vertical nature of social and political relations, their mainly subject to color and so on.

But the largest course in the historical and social thought of Russia is the ideological and theoretical course that defends the idea of \u200b\u200bthe identity of Russia. Supporters of this idea are Slavophiles, Eurasians and many other representatives of the so-called "patriotic" ideology. Slavophiles (A.S. Khomyakov, K.S. Aksakov, F.F. Samarin, I.I. Kireevsky and their followers) The idea of \u200b\u200bthe identity of Russian history was associated with solely peculiar way by the development of Russia, and, therefore, with an exceptional peculiarity of Russian culture . The initial thesis of Slavophilov's teachings is to approve the decisive role of Orthodoxy for the formation and development of Russian civilization. According to A. S. Khomyakov, it was Orthodoxy formed "that iseply Russian quality, that" Russian Spirit ", which created Russian land in its infinite volume."

The fundamental idea of \u200b\u200bRussian Orthodoxy, and, consequently, the entire structure of Russian life is the idea of \u200b\u200ba council. Cathedral is manifested in all spheres of vital activity of a Russian man: in the church, in the family, in society, in relations between states. According to Slavophiles, the Cat is the most important quality that Russian society separates from all over Western civilization. Western peoples, departing from the decisions of the first seven universal cathedrals, was distinguished by the Christian symbol of faith and thereby betrayed the conjunction of the Cathedral beginning. And it gave rise to all flaws of European culture and primarily its mercantilism and individualism.

Russian civilization is inherent in high spirituality, based on ascetic worldview, and collectivist, community-based social life. From the point of view of Slavophiles, it was Orthodoxy who spawned a specific, social organization - a rural community, the "world", which has economic and moral importance.

In the description of the agricultural community, Slavophilas is clearly visible the moment of its idealization, embellishment. The economic activities of the community seems to be a harmonious combination of personal and public interests, and all members of the community speak relative to each other as "comrades and shareholders". At the same time, they still recognized that in the modern community device there are negative moments generated by the presence of serfdom. Slavophiles condemned the serfdom and advocated his abolition.

However, the main advantage of the rural community Slavophila was seen in those spiritual and moral principles that she brings up from their members: readiness to stand up for common interests, honesty, patriotism, etc. In their opinion, the emergence of these qualities in the community members does not consciously occur, but Instinctively, by following the ancient religious customs and traditions.

Based on the principal installation that the community is the best form of social organization of life, Slavophiles demanded to make the community principle of comprehensive, that is, to transfer it to the scope of urban life, in industry. The community-based device should also be based on public life and is capable, according to them, replace "abominating administrativeism in Russia".

Slavophiles believed that as the "Community Principle" disseminate in Russian society will continue to strengthen the "spirit of the Council". The leading principle of social relations will be the self-denial of each in favor of all. " Due to this, the religious and social aspirations of people are solved into a single stream. As a result, the task of our inner history, determined by them as "enlightenment of the people's community-started start by the beginning of communal, church".

Slavophilism is based on the ideology of pancakers. The basis of their idea of \u200b\u200bthe special fate of Russia is the idea of \u200b\u200bexclusiveness, the features of the Slavs. Another major destination defending the idea of \u200b\u200bthe identity of Russia is Eurasianism (P.A. Karsavin, I.S. Trubetskaya, G.V. Florovsky et al.). Eurasians, unlike Slavophiles, insisted on the exclusiveness of Russia and the Russian ethnic. This exclusivity, in their opinion, was determined by the synthetic nature of the Russian ethnic volume. Russia is a special type of civilization, which differs from both the West and the East. This special type of civilization they called the Eurasian.

In the Eurasian concept of the civilization process, a special place was given to the geographical factor (natural environment) - "location" of the people. This environment, in their opinion, determines the features of various countries and peoples, their self-consciousness and fate. Russia occupies the median space of Asia and Europe, approximately outlined by three great plains: Eastern European, West Siberian and Turkestan. These huge plain spaces, devoid of natural sharp geographic frontiers, imposed a mark on the history of Russia, contributed to the creation of a peculiar cultural world.

A significant role in the arguments of the Eurasians was allocated to the peculiarities of the ethnogenesis of the Russian nation. The Russian ethnos was formed not only on the basis of the Slavic ethnos, but under the strong influence of the Turkic and threshold tribes. The impact on the Russian history and the Russian self-consciousness of the Eastern "Turansky", mostly Turkic-Tatar element associated with the Tatar-Mongolian IGOM was emphasized.

The methodological attitudes of the Eurasians largely shared the prominent Russian thinker N.A. Berdyaev.

One of the most important characteristics of Russian people's individuality, according to Berdyaev, is its deep polarity and inconsistency. "The inconsistency and complexity of the Russian soul, he notes, may be due to the fact that two flux of world history come into cooperation in Russia: East and West. The Russian people are not purely European and not a purely Asian people. Russia is a whole part of the world, a huge east-west, it connects two worlds. And always in the Russian soul, two beginnings, east and western "(Berdyaev N.A. Russian idea. The main problems of the Russian thought of the XIX and the beginning of the 20th century. In the Sat." About Russia and Russian Philosophical Culture. Philosophers of the Russian post-Betyabe abroad. "

ON THE. Berdyaev believes that there is a correspondence between the immensity, the infinity of the Russian Earth and the Russian soul. In the soul of the Russian people there is the same immense, infiniteness, aspiration in infinity, as in the Russian plain. The Russian people, approves Berdyaev, was not the people of culture based on an ordered rational basis. He was the people of revelations and inspirations. The two opposite principles were formed in the foundation of the Russian Soul: the pagan donomistic element and ascetic monastic Orthodoxy. This duality permeates all the main characteristics of the Russian people: despotism, state hypertrophy and anarchism, liberty, cruelty, tendency to violence and kindness, humanity, softness, terrain and selection of truth, individualism, aggravated personality consciousness and impersonal collectivism, nationalism, self-power and universalism, Ensure, eschatology-messenger religiosity and external piety, the search for God and militant worry, humility and arrogance, slavery and riot. These contradictory features of the Russian national nature predetermined, according to Berdyaev, the complexity and cataclysms of Russian history.

It should be noted that each of the concepts that determine Russia in world civilization is based on certain historical facts. At the same time, in these concepts, the one-sided ideological orientation is clearly shifting. We would not want to take the same one-sided ideologized position. We will try to give an objective analysis of the stroke of the historical development of history in the context of the development of world civilization.

The formation of Russian civilization.

1.Grid and geographical factors of formation of civilization

The main among the natural factors of the zone of the settlement of Slavs was its continental character.

The sea played in the history of the country a smaller role than immense, poorly developed expanses of the Eurasian mainland. The exit of Russia to the sea was mainly in the XVIII XX centuries. The colonial overseas empire like in England the Russians could not be created. But they mastered and settled the sixth of the sushi from the Baltic States to the Far East. There is no other people like such a compact settlement zone.

It demanded from the Russian people of incredible efforts to colonizationland, which was a kind of geographical "rod" of Russian history.

Common for the territories mastered by the Russians is the relative monotony of natural factors, which caused the sameness of economic activity in all areas.

This distinguished the activities of the Russian people from others. In Western Europe, the abundance of mountains and elevations, the strong dismemberment of the area favored the specialization of the economy, contributed to the trade exchange between the inhabitants of the mountains and the valleys.

In Russia, the same monotony of the landscape created weak internal prerequisites for the specialization of the economy and internal trade, which arose rather late. Almost no peoples with ancient high culture were almost absent on the path of settlement of the Eastern Slavs.

Contacts with the Byzantine Empire only partly contributed to the development of ancient Russian culture.

The ignorance of Latin, the language of theology and science, did not give the opportunity to the Russians until the XVIII century to enjoy the cultural values \u200b\u200bof the West. Finally, Russia constantly in contact with the steppe and up to the XVIII century experienced a threat to devastating invasions of steppes. All this braked her internal development, historical progress.

The peculiarities of the natural environment of the Russian settlement largely determined them national character and dominant values.

The density of the population of Western Europe, the intensity of exchange, the limited natural resources contributed intensification farms, desire for innovations. The large space of the settlement zone, the relatively low population density was created in Russia the opportunity to maintain the required standard of living, involving the natural riches of the Earth in the economic circulation.

At best, traditional business skills were transferred to new lands. All this gave rise to Russian habit extensive, consumer attitude to natural resources. There was a utopia about the inexhaustibility of the wealth of the native land. The main points were quantitative And not qualitative criteria, the number, not the skill. Opposite trends developed mainly in cities and in historically later period.

Climatic conditions have seriously affected the labor skills of the Russian population.

In Europe, fluctuations in temperature during the year due to the effect of the North Atlantic flow of Gulf Stream, are 10-20 degrees per year. Russia, including its European part, lies in the zone of the Siberian anticyclone, in which temperature fluctuations are more significant - up to 35-40 degrees per year.

The temperature of January in Europe is an average of 10 degrees higher than in the center of Russia. This allows far agriculture, including agriculture, most of the year, for example, to breed winter varieties of vegetables.

The peasants there is practically no dead season, which tears it to systematic work. Spring and autumn periods are longer here. Than in Russia. There is no need to complete the navigation as soon as possible and hastily remove the bread before it goes under the snow. It also teaches leisurely systematics in labor.

In Russia, deep drainage of the soil (40 cm.

in the center of the country) and short spring, turning into a hot summer, make the peasant after home care of winter pores, quickly switch to agricultural work - Pakhtot, North, from the velocity of which depends on its welfare throughout the year.

Summer is the period of the Strand, limit voltage Forces for the Russian peasant. It developed his ability to "lay out", to carry out a huge work in a short time. But the time of the suffer is small. Snow in Russia lies 5-6 months. Therefore, the main form of attitude to work is leisurely-passive. This situation was reflected in the proverb: "The Russian man is harmful for a long time, but quickly goes."

True, it should be noted that the lack of a desire for high quality labor was also associated with public relations in the country, with serf labor.

In those zones where it did not exist, in the north and in Siberia, the values \u200b\u200bof constant and high-quality labor were higher than in the center.

Leisurely — passive attitude towards labor and life has developed another value from a person - patience, which has become one of the features of a national character.

Better "Thread" than to take something, change the course of life. This is manifested not only the lack of initiative, but the fundamental reluctance is allocated to their activity among others. This behavior is justified by the nature of the labor and resettlement of Russian peasants. The development of forests that covered most of the territory of the country, cutting down and the crowd of trees, plowing the earth demanded the collective labor of several families.

Working in the team, people acted uniformly, striving do not stand out among the others. This was your meaning. The collective cohesion was more important than the effectiveness of each of its members. Subsequently, in the same direction of the peasants pushed community equability land tenure.

As a result, individualism developed poorly, causing striving for the initiative, improving labor efficiency and personal enrichment. His appearance is associated with later processes in Russian society and the influence of European values.

However, the same collectivism was the basis of the mentality of relations between people, the coalded manifestations of nobility and mutual sacrifice, the latitude of the soul of the Russian man, also the form of "non-patience."

The orientation of the needs of the team brought up in Russian people is that most of them turned out to be alien to the smallness of everyday life.

The ideal of the peasant was a skill in many ways to deny yourself for the sake of interest common cause. Life was perceived as a debt execution, endless overcoming difficulties.

Last wisdom taught that circumstances often oppose a person than on his side. This formed such features in the Russian people as persistence and ingenuity in achieving the goals. The execution of the conceived was considered as a rare luck, the gift of fate and then the usual asceticism of everyday life was replaced by a fear of the holiday, which was invited to all the village.

The transition from such a bright original type of personality in the XVIII century to a more Europeanized among the educated sections of society was perceived by many as spiritual degradation.

In general, the space that Russia was seized with all its potential wealth, created large obstacles to the formation of civilization and its development. And this is one of the reasons for the slow motion, which determines the entire history of Russia.

Religious factors of formation of civilization

The pagan worldview of Slavs. The feeling of the world of the ancient Slavs determined the cult of nature. The cult is naive, poetic, born of a human proximity to nature, to the ground. Nature fifth Slavyanina was his mother. With the first glimpses of consciousness, he was guarding it.

The main natural element, which struck Slavic, was the element of heat and light as the necessary condition for all development and life.

Therefore, the original God was welded - the deity of light and warmth. Later he was stripped and a welded appeared.

The presence of light strength was considered to be a favorable time, as it was the power of life.

Everything in nature came to life. The lack of light power was the time of darkness and cold, hostile to any development and disadvantage, since at that time he needed more works and worries about himself.

Therefore, the Slavovan associated with a bright, clean force - good, well-being, happiness, and with dark strength, unclean power - evil, hostility, misfortune.

Such a separation he did relatively.

Slavs represented the world born of water. In his creation, net and unclean power participated. Clear power worked beautiful on earth, and unclean - Portila.

In the creation of a person also participated two of these forces.

There is such a testimony: "Rosprusion (i.e.mosporil) Soton with God, to whom the person schistas? And the schurch of the devil of man, and God's soul in do not input; Thoroughly (so when) is a man, the body goes into the ground, and the soul to God. "

According to the testimony of poems from pigeon books and Azbukovnikov, the body of a person was created from the Earth, the hair from the grass, the cores from the roots, blood from sea water, dice from Kameni, breathing from the wind, thoughts from the cloud, the eyes of the Sun; The soul put God himself.

Slavs had a concept and about the soul, as a life-quality strength, and this power is taken from heavenly fire, which sends Dazhibog, grandfather of all seas. Thunder and brew, he raises unclean spirits.

Before the creation of the Earth and man, the world represented two areas: the sky of the sky, where the weld with his family reign, and the cold region, the dark, where unclean power ruled.

These kingdoms were divided into boundless, blue sea, with whom the blue sky merged.

The sun constantly committed its turnover, illuminating the land in the afternoon and leaving her at night in the darkness, heating her in the spring and summer, and leaving cold in the fall and winter.

Where did the sun go?

Fantasy Slavs created this mysterious country.

In the middle of the ossain-sea on the island of Buyan is the center of all wonderful. Here, in this beautiful country lying in the East, the sun lived in a light house, it was removed here for the night and it kept her life-giving fertility in winter, when the kingdom of the cold came. Buyan Island was among the Unlimited Ocean.

True, as and when Buyan Island was created, legends are silent.

On Buyan is "Alatyr - Stone, who is not led by anyone, under which the power of mighty, and there is no end," says the conspiracy. This stone is Alatyr Bel, Guli, and burns and does not burn, as if creative power is constantly born and does not degenerate.

On the same island of Buyan, where there is an eternal spring, and life lies in a multitude of embryos, sits and death in the image of Yustrician birds.

On the sea on the outbreak

On the island on Buyan

Sits the Yastric Bird;

She praises - scamped,

That everyone saw

Just a lot of meant, -

says a people's mystery meaning death.

So, in the east lies the island of Buyan, the focus of all bright and good.

And in the West, according to Slavic ideas, there is a barren country of death, having a cold and darkness, troubles. In the West, where the sun comes, light and heat is destroyed. Hell lies in the West.

It consists of the abuses, the abyss, the mountains of snow and iron, every life is dying. From here, dehumans, spring diseases, cow death and the like are arrived.

Probably, in connection with these ideas about two mysterious dwellings of various forces of nature, the Slavs in Paradise and Hell, as in the dwelling for the shower of good and evil after their death.

Slavs believed in their relationship with nature.

Each forest, stream, well, even a separate tree was presented to the Slavs for animate. Especially attracted them with their own old, large trees, sprawling busy oaks.

The Slavs were honored by fast deep rivers, in all tales of the river speak the human language. They worshiped huge stones and the mountains, because no wonder the fate of Russian warns was put in a mysterious connection with the stone mountains.

Therefore, the gods of Slavic Pantheon personified good and evil forces of nature, her wealth and mystery.

There were quite a lot of them. Originally, the Slavs worshiped the genus and godzhanits. Immediately after the birth of a child, God Rod recorded his appearance in his book, as if determining his fate. Therefore, it still has an expression "on the family is written."

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Features of the Russian civilization briefly 10, grade 11

Russian civilization is a civilization of measure. We are stubbornly pull either to the west or east, but we confidently took our own place in the world.

And what is the difference between Russian civilization from others? First of all, this principle in which countries and peoples have merged in the process of globalization.

The West shows a rather aggressive policy, expanding its zone of influence angry or even destroying the aborigines. An example of this multi-million victims during the "conquest of America", and and with the colonies they did not ceremony, squeezing resources like juice from orange.

At the origins of our Motherland stood other moral principles.

It is here that the basic characteristics of mentality, moral, ethical, anthropological and moral installations have been preserved. Our people are aware and distinguish true and imaginary values.

Russia in his entire history did not destroy none of the indigenous peoples who live on its territory. Many people were given writing and education as a whole. They harmoniously fit into multimillion, multinational civilization, enriching each other's culture. Infrastructure has been created.

The friendship of peoples in line with mutual respect was cultivated. The Russian concept of globalization is characterized by the goals and meaning of life.

Briefly 10, 11th grade

• Report on reading

  Reading is the process of perception of information indicated by symbols - letters.

  Reading is the ability to understand and comprehend the texts, each of which is produced from several dozen letters and punctuation marks.

• The role of outdated and book words in speech (journalistic and artistic)

  Outdated words - units of the language that came out of active use. There are two types of outdated words.

  Historicists are called words that have ceased to be used in speech due to the fact that the objects called them and the concepts are no longer

• Who is an ornithologist and what does it study?

  There is a lot of interesting professions and specialties in the world.

  Some are very popular and familiar to everyone. For example, teacher, driver, veterinarian.

• Meaning of the name of the Hulbick from the Fairy Tale of Padder

  Gulbik is the Tatar and Bashkir name. Now this name can not be found, but many familiar with him thanks to the fairy tale

• Coming to power Hitler in Germany

  After graduating from the first world, this state was in a very unenviable and deplorable state.

  According to the Versailles, it suffered very much.

Features of Russian civilization.
When Russia speaks about Russia, they mean a civilization that does not like Western and Eastern, which are conditionally divided by the lives of the lives of peoples inhabiting the mainland of Eurasia. To say exactly that Russia is developing on some particular type it is impossible. Different scientists at one time are the so-called "Westerners" and "Slavophilas" - proved the legitimacy of Russia's attraction to one or another pole, but there was no such concrete merger with any civilization.
Two main differential aspects are allocated, for which the concept of Russia is being formed as a special civilization.

First, the geographical factor plays an important role. The fact is that from the moment of its origin and development, the Russian state, no matter how it was called, to whatever formation, has always been balanced between East and West. That is, at first, this state originated in the western part of Eurasia, then the territory gradually spread to the east. It is customary to share Russia geographically in relation to the east and west in the Ural Mountains.

From here and notes about the coat of arms of the state: the creators of the emblem were forced to portray an eagle with two heads so that each looked in the Western and Eastern Paces respectively.
Secondly, historically developed in such a way that in different epochs, Russia experienced an influence of both Eastern and Western civilization.

For example, the invasion of Mongol-Tatars on our land marked a long stage of life "under the East". In the troubled time in Russian Earth, there were full foreign interventories who tried to undermine her strength and self-determination. With Peter, there is a significant bias towards the election of the Western Way of Development.

And so on to the present.
However, even with such visible "throwing", Russian statehood has established itself with a special civilization that has entered itself as a sponge, the features of all civilizations that have had its influence on it at different times.

Russian construction fully complies with one of the definitions of the concept of "civilization" - society that frozen in a certain locus of space and time. Economic, material, spiritual subsystems of this society are unique in their own way. That is why modern Russian society remains one of the most special.

It is considered one of the most tolerant in the world, which is why hundreds of nations get along within one state, respecting the traditions and customs of each other. Perhaps the term "multinational" comes only to Russia formed for its centuries-old history into a unique social civilizational complex.

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Acquaintance with the concepts of local about global civilization. Definition of public consciousness as a combination of public views on various sides of the device of peace and social life. Consideration of the process of transition of Russia to feudal civilization.

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"The pace of development of the Russian local civilization in the framework of the global"

Before you start discussing the topic of the development of the Russian local civilization in the framework of the global, you need to know what is local and global civilization.

And so, what is the local and global civilization?

Local civilization Expresses cultural and historical, ethnic, religious, economic and geographical features of a separate side, a group of countries or peoples related to the general physical fate.

World global civilization- This is a stage in the history of mankind, characterized by the level of needs, abilities, classes, skills and the interests of a person, the technological and economic method of production, the construction of political and social relations and the level of the spiritual world.

As a local civilization, Russia has its own development speed, differing from a general sequence of development of global civilizations, but, in general, it repeats it.

Analysis of society from the standpoint of the theory of global civilization is close to a formal influx formed within the framework of Marxism.

The conformity is understood as a historically defined type of society, which arises based on a certain method of material production. The leading role is playedBazis — A combination of economic relations that make up between people in the process of production, distribution, exchange and consumption of material goods. A combination of political, legal, religious and other views, relations and institutions component .

One of the add-on elements is publicconsciousness, i.e.

the combination of the views of this society on various sides of the device of peace and social life.

This combination of views has a certain structure. Views are divided into two levels.

First The level is empirical (experienced) people's views on the world and their own life accumulated throughout the history of this company, second - Theoretical systems of ideas developed by professional researchers.

In addition, views are divided into groups depending on the area of \u200b\u200bthe issues of the issues. These groups of ideas are customary to call formamism community. These forms include: the knowledge of the world as a whole, about nature, about public life, legal knowledge, morality, religion, ideas about beauty and so on.

These ideas on the theoretical level are in the form of scientific disciplines: philosophy, political science, legal sciences, ethics, religious studies, aesthetics, physics, chemistry, etc. The state and development of public consciousness are determined by the state of public existence, i.e., the level of development has been produced by society and character His economic base.

In the transition period (VI - VIII centuries), unions of tribes were formed and disintegrated.

In VI ... IX centuries. - Many unions of the tribes: Polyana, Drevlyan, Northerners, Ilmenie Slavs, Radmichi, Curvichi, Dregovichi, Vyatichi, etc. The time of formation and heyday of medieval civilization - IX - XII centuries. (Kiev and Novgorod Rus). Economy - agriculture, cattle breeding (steppe), hunting and Bortnovnia (forest).

The first wave of medieval civilization reached the vertex at Yaroslav Mudrome (1019-y54g.).

Kievan Rus - from Dnipro and Vistula to Don and Volga, from Northern Dvina to Taman Peninsula (Tmutarakan). The most important role in the development of connections of Christianity, in 988. Civilization Social Russia Society

Novgorod had closer ties with the Western and Northern countries, had more developed crafts, art and literacy.

In the XII century - at first Sunset Kiev Rus. Feed feudal wars. The state was weakened, disassembled and turned out to be powerless to Tatar-Mongols.

From the XIV century A new cycle of Russian history began, the second stage of medieval civilization, the epicenter of it was Moscow. Ivan Kalita headed the struggle for the gathering of Russian lands. The vertex of this cycle is the end of XV - the first half of the XVI century. The peculiarity of Russia of that time is the strong role of the state.

However, this powerful state was crashed at the end of the XVI early XVII century.

Transition period to the next historical cycle. In the period of the Great University (1601 -1603), a third of the state died of hunger.

The recovery process began with the election of the king Mikhail Romanov (1613). The highest phase of this cycle XVIII century. - from Peter I reforms before the reign of Catherine II inclusive.

The gap between Russia and Western Europe has decreased.

The XIX century in Russia became a period of the crisis of feudalism and the beginning of the transition to industrial civilization.

Chronologically industrial civilization in Russia covers the period from the 60s of the XIX century. (Canceling the serfdom) until the end of the XX century. (about one and a half). As part of this period, stages are distinguished:

1861-1916 - Accelerated industrialization, approval of capitalism, rise of science, culture and education.

The first signs of the nationwide crisis (1905).

1917-1964 - The period of the nationwide crisis and an attempt to solve it within the framework of the socialist development option, not considered with the victims, the price of the extreme voltage of the forces.

But during this period, the country won in the Patriotic War, a powerful military-industrial power was created.

Since 1965 - the final phase of industrial civilization, which ended with the next crisis, the collapse of the USSR, painful search for new paths, radical transformation of society.

Attempts by the Reformation and Sunset of Socialism - this is the main content of the third long-term cycle of industrial civilization in Russia, which has begun since 1964.

Russia entered into a rich in shocks the transitional period to post-industrial civilization.

Russian civilization from class global civilization has moved to feudal, skipping an antique. But in its development as global civilization, all stages were held: the first crisis falls on the 18th century, the end of the 19th century - the time of the highest point of lifting of civilization, the 40s of the 20th century - the time of the second crisis, 70-80 years - the rise time, after which comes final crisis.

"Civilizations are essentially inherent in a very long temporary extent.

They are not "mortal MI, especially if you judge the standards of our individual life. This means that deaths that, of course, happen and mean the wreck of basic grounds, are affecting them incomparably less often than sometimes represent. ... differing a huge, inexhaustible duration, civilizations are constantly adapting to their fate and are preserved longer than any other collective reality.

In other words, civilizations pass through political, social, economic and even ideological shocks ... "

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Spring in the development of the society O. Spengler called the culture, and the winter session season gave the name "Civilization". The interpretation of culture and civilization as two consecutive stages in the development of society since then was established as scientifically legitimate. However, speaking of Russia as a civilization, we will keep in mind that understanding, which is primarily associated with the names of N. Ya. Danilevsky and A. J. Toynby. The objective of this article is to show the justification and fruitfulness of the view to Russia as a special civilization that occupies its place in a number of local civilizations of the past and modernity.

The civilizational approach to Russia is legitimate, provided that it does not turn into a set of statements about exclusivity, allegedly characteristic of Russia and sharply distinguishing it from a common range of countries. The thesis of imaginary Russian exoticity can be interpreted in two-ways or in the Goredevo-arrogant or self-consistent sense. However, in the same case, it is equally dangerous, so it should be disabled in advance by the framework of the study.

The meaning and purpose of the civilization approach should be seen in the identification of universal features that distinguish Russian society from others, but not through the line "better - worse", "higher or lower", but on the detection of characteristic features and comparison with other societies. Samples of this approach to the study of the respective countries can be found in the works of modern foreign researchers. We specifically let's call the authors as Max Lerner (a study of civilization in the USA), Fernan Street ("What is France?"), Miguel de Unomuno and José Ortega-I-Gasset (the study of civilizational features of Spain and Europe). However, the domestic tradition of studying Russia in its universal-civilization features, presented in the last names such as VL. Solovyov, N. Berdyaev, S. Bulgakov, Fedotov, S. Frank and others, today is actively reborn. The need for a civilizational study of Russia increases as society increasingly realizes the importance of the task of self-determination and self-identification, and the main thing is the scale of difficulties and problems on this paths. Obviously, in front of Russia today there is a question similar to the one who at one time A. Toynby addressed the civilization of the West: "Do we have the process of decline and decay as a certain inevitable rock, from which a single civilization will not go away?" . Toynby answered his question negatively and was right. It seems that the Russian civilization will be able to find decent answers to the challenges of the modern era.

Consideration of the issue of Russia as one of the local civilizations with characteristic distinctive features, it is advisable to start with the analysis of the opposite point of view: the position of the radical denial of the civilization unity of Russia is widely represented in the literature. I note that the theoretical denying of the existence of the Russian civilization is often founded, in my opinion, on a number of misunderstandings and ultimately it is rooted in the complexity and a certain uncertainty of the concept of civilization and the variability of the variability of his interpretations. Nevertheless, it is impossible not to lead the argument of opponents of the recognition of Russian civilization. One of the arguments is that "many peoples with a different civilization orientation, which included the state ... turned Russia into an inhomogeneous, segmental society." Peoples of Russia "We confess the values \u200b\u200bthat are not capable of splicing, synthesis, integration ... Tatar-Muslim, Mongol-Lamisian, Orthodox, Catholic, Protestant, Public and other values \u200b\u200bcannot be minimized ... Russia has no socio-cultural unity, integrity" . Therefore, "Russia is not independent civilization and does not apply to any of the types of civilizations ...".

First of all, it should not be done by the author of the above words, suspect everyone speaking about Russian civilization in national patriotism, conservatism, patriarchalness and other mortal sins. It should not be thought that in the concept of Russian civilization there are attempts to allocate a purely Russian or exclusively Orthodox component in the history and modern day of Russia. On the contrary, civilization is exactly the concept that contributes to the production of a balanced look at the complex, distinguished by a peculiar combination of heterogeneous factors, social entities. In any case, it was on this path that the author of the book on American civilization went. From the point of view of the American researcher, the fact of ethnic manifold, as well as religious and related differences in value orientations, is not an argument against the possibility of unity within civilization. On the question of whether America is civilization, he confidently gives a positive answer: the United States is a special civilization, a subsidiary in relation to Western European. One of its distinguishing features and consists in combination within the framework of the whole whole of a huge variety of various ethnic groups, denominations and values.

An example of the United States cannot be considered an exceptional, although the only example is enough to refute the thesis on the impossibility of multi-ethnic civilization. However, the main thing is that civilization is in most cases super ethnic education. The question of mechanisms and methods for ensuring civilizational unity is quite complicated and deserves a separate conversation. We will return to him in the course of further presentation. In the meantime, I note that it is not necessary to believe in the "splicing" of various nature in principle: this splicing does not occur even in relatively simple and homogeneous societies, not to mention such complex, internally differentiated and large-scale, whatever The rule is civilizations. The mechanism of the emergence of civilization unity is not in splicing. It is more complicated. In particular, without destroying the features of the individual ethnic groups, civilization is able to create a level of unity, located above the difference level, is the level of community. A simple example explained said. An American, whoever he was by origin, acquires additionally to its indigenous properties, a number of specifically American character. This means that he mastered a specific American lifestyle and thoughts, characterized by the American system of values, born in America, became its part of the part. Despite the theoretical difficulties of determining the "Spirit of America", the very fact of the existence of such a spirit can hardly be denyed. It is not by chance that, regardless of ethnic and other affiliation, Americans easily identify each other, as well as those surrounding easily sing them in the manner of behavior, character, etc. Rightly, in a multi-national crowd, we are easily distinguished by our tourist or a recent compatriot, Whoever he is - Russian, Armenian, Bashkir or Ukrainian? Do you randomly that foreigners easily identify us, calling without the analysis of all representatives of Russia - the USSR "Russians"?

Obviously, Ukrainians or Armenians who have become citizens and permanent residents of new independent states, through one or two generations will lose all-Russian (not only Soviet!) Features. However, it is not at all necessary that the same Armenians or Ukrainians should lose the characteristic Armenian or Ukrainian peculiarity, remaining full members of the Russian society and tied their fate with the new Russia. In this case, over-ethnic, i.e. all-Russian, their character traits will exist along with itself national.

The features of the Russian civilization are not in multi-ethnicity, multi-cell confessionality, etc., but in many respects, in particular, in combination of the territorial meal of ethnic groups with compactness of their residence, in the absence of natural borders, on which it would be possible to entrenched finally, in the continentality of the territory with the characteristic Sea remote, in the nature of interactions with geographically adjacent civilizations, etc.

It is impossible to recognize convincing and one more argument against the interpretation of Russia as civilizations. It is connected with the fact that the history of Russia was often interrupted, as a result of which it should be not talking about one, but about several Russia: Kievskaya Rus, Moscow Rus, Russia Peter I, Russia Soviet, etc. It should be noted that the interruption of history and the associated with This presence of a number of sharply different appearance of the country is not an exceptional prerogative of Russia. Fernan Stradel, in particular, writes: "If you look at France in its most common chronological framework, it will appear by a whole series of France, consistently replacing each other, different and similar, alternately, then wide, then uniform, then prosperous, then suffering, then lucky, unfortunate. " The recognition of the "Multiple France" is not for F. Stramene for refusing to write the history of France as the history of one country, owned at different times to different civilizations and contributing to modern Western European.

However, it is not important for a civilization approach. It is important that, generally speaking, every thing, changing towards yourself, in general, never, however, does not coincide with the other. So, Russia or France today's sharply different from themselves former. But it should not be at all that the result of historical transformations should be their coincidence among themselves: Russia is not similar to modern France, as both countries were not like each other into any other historical era. Therefore, Russia is modern, like France or the United States, can be represented as special entities other than itself in the past, but from this that have not become similar to each other today. A civilization approach, unlike historical science in its classic form, focuses not so much on the dynamics of historical changes, as in the characteristic features of this society taken to a certain historical era. In this case, the civilization approach becomes something essentially different from historical science, but not alternative to it and not entering into competition.

It is obvious that one or another country taken into a certain era, or belongs to one of the coexisting civilizations, or is one of them, or finally, in itself represents a separate civilization, is a civilization country. It seems that the latter takes place in the case of Russia (of course, not only with it). We can talk about modern Russian civilization, starting from the era of Petrovsky transformations, from the XVIII century, from the imperial, "Petersburg" period of Russian history. Arguments in favor of this thesis, as far as possible within the framework of the article, I will try to lead in the course of further presentation. It is clear that it should be started with the definition of civilization, from finding its fundamental signs.

It seems that the most important side of the concept of civilization is variety, multi-levelness, multi-facetedness and scale. Civilization is a large-scale complex enterprise included in a global integer directly and affecting a significant impact on this. These qualities of the concept of civilization are clearly represented in the definition of S. Huntington: "We can identify civilization as the cultural community of the highest rank, as the widest level of cultural identity of people. The next step is already something that distinguishes human genus from other types of living beings. Civilizations are determined by the presence of general traits of objective order, such as language, history, religion, customs, institutions, as well as subjective self-identification of people. There are different levels of self-identification: So, a resident of Rome can characterize himself as a Roman, Italian, Catholic, Christian, Europeans, a man of the Western world. Civilization is the widest level of generality with which he relates to.

Cultural self-identification of people may vary, and as a result, the composition and boundaries of civilization are changing. "

It seems that Russia fits entirely into the framework of this definition. In fact, the self-identification of most Russians is likely to have its own belonging to Russia. In any case, it is difficult to expect that the "typical representative" of Russian society is aware of themselves "man of the West", however, as the "man of the East". Identification itself as a Russian is the limit level, followed by identifying himself with a representative of humanity as a whole. It is not by accident that in the whole huge array of literature dedicated to Russia, there is hardly any significant publication, in which Russia would definitely admitted to any of the civilizations - Western or Eastern. Even for the hottest Russian Westerners, the Russian "Westness" performed and acts as a project of the most preferred future, and not as an obviousness and given. In the works of foreign researchers for Russia, as a rule, an independent place in the global whole is fixed. Foreign authors, regardless of their attitude towards Russia, a positive or negative, they dismiss her the role of a significant and independent factor of global life. So, Max Lerner emphasizes the main merits of Spengler and Toynbi: "They stubbornly defended the thesis that the great civilizations of world history ... Western Europe, Russia, Islamic region, India, China or America ... Each of them has its own personal destiny. , your own life and death and each have your own heart, your own will and your own character. "

It is obvious that the events of recent years led to the expansion of the borders of Western civilization: some Eastern European countries are included in its composition. However, it should be borne in mind that modernization in a western model does not always coincide with the process of entering the composition of the West civilization. So, for example, Turkey or Japan is considered "advanced" countries in modernization. However, however, these countries moved to the assimilation of elements of the Western lifestyle, public relations, Western technologies, etc., they can hardly become organic parts of the Western world. However, such a task, apparently, is not worth it. The same can be said about Russia: modern modernization processes should not be confused with the transformation of the country into society, entirely identical to the Western. The last thesis cannot be interpreted in favor of the concepts of exclusivity and isolationism. However, with the normal flow of modernization processes (i.e., if something emergency does not occur) Russia will remain Russia, taking his own place in the composition of the world community and not entirely merging with the Western or any other civilization. The explorer extends a wide field of a wide variety of opportunities to study the features of Russian civilization. Which approaches should be preferred? Domestic religious thinkers of the XIX - early XX centuries. In most cases, they walked along the way, which can be characterized as speculative-psychological. Vl. Solovyov raised the question of the Russian idea, N. Berdyaev - about the soul of Russia, S. Frank wrote a treatise about the Russian worldview, N. Lossky - On the nature of the Russian people, etc. However, very close analogues of the approach of domestic authors are easily detected from researchers of other Civilizations and countries. One of the classics in the field of study of the characteristics of an English character is recognized by Emerson, whose book "English features" gained wide fame. American Harold Laski under the characteristic name "Spirit of America" \u200b\u200blists the following features of a specific American spirit or character: a look into the future, dynamism, passion for the greatness, feeling of dignity, the spirit of pioneer, individualism, dislike for stagnation, flexibility, empirical approach and practical interest priority, The desire for well-being and successful, faith in own strength and own goals, holiness of holiness, respect for private property. Studying that it would be possible to call the "character of an American", the "spirit of America" \u200b\u200bor "American soul", devoted their works many American researchers. From the author to the author of the list of the basics of the "American Faith" are different, although not a number of coinciding positions are not deprived.

On the path of transfer and disclosure of the main properties of the Russian soul, N. Lossky is in the book "The character of the Russian people". He draws attention to the following features: religiosity, the ability to the highest forms of spiritual experience and the associated library of absolute good, organic connection of feelings and will, freedom, population (under which Lossky understands readiness to take care not only of personal good, but also about the good People: The desire for the good of the people was clearly manifested in the nature of the Russian intelligentsia), kindness, darity, messianism and missionism, lack of the average cultural field, a well-known propensity for the manifestations of nihilism and hooliganism. The characteristic of the Russian soul is widely known, given N. Berdyaev. He emphasized the contradiction of the Russian spirit: "You can open opposite properties in the Russian people: despotism, state hypertrophy and anarchism, liberty; cruelty, a tendency to violence and kindness, humanity, softness; Rander (formal attitude to religion, reduced to thoughtless rovers. - V. Sh.)and the search for truth; individualism, acute personality consciousness and impersonal collectivism; nationalism, self-childhood and universalism, integrity; ESChatologically-Messianic religiosity and external piety: the search for God and militant worry; humility and arrogance; slavery and riot. " Peculiar characteristics of the Russian soul we find other authors. In the case of Russia, as in the case of America, the lists of typical properties differ from the author to the author, although there are a lot of coincidences.

It is unlikely that it makes sense to add new listings of the Russian soul characteristics already known. However, it should not be hurrying with their final assessment, agree or disagree with a particular interpretation of the soul of Russia: it is hardly possible to challenge the fact that each of the well-known approaches grabs something real or at least this reality hints. However, others are much more important - to answer a number of fundamental issues.

The first of them is associated with the definition of those conditions under which reflections on the national character generally make sense, without turning into the genus of scientifically fruitless and socially dangerous surveys on blood-racial soil. Obviously, the reasoning about the soul of Russia (as well as the soul of any other country) is legitimate only if they are conducted from the positions of not blood-ethnic, but cultural and historical. Apparently, natural factors generally play a minor role in the formation of the characteristic features of the soul of the people. Of course, it is possible that "there is a similarity between the geography of natural and geography of spiritual" (N. Berdyaev), but such similarities are not direct and unequivocal, especially in modern urbanized, technological, informational, etc. society. Another question arises, even more principled for our topic related to the multinational nature of Russian civilization.

Above already mentioned super ethnicity as the property of civilization in Russia. If our statement is true, then, in addition to specific national characters, there must be a soul of Russia, common to all of its peoples inhabiting it, as well as the American soul, overall for Americans of various origin (see above). To date, to identify it from "Sovietness", which has impregnated in one way or another for many decades a huge majority of the population of the former Soviet Union, regardless of ethnicity, is very difficult. Nevertheless, the communication of ethnic groups, as well as the communication of individual individuals, should not be under any circumstances, it is reduced to ideology, therefore it implies the production of both general basic values \u200b\u200band some general communication rules. Taking into account these rules and values \u200b\u200band it creates what can be called the "All-Russian Spirit". Its separate features can be guessing in the descriptions of the Soul of Russia, these Russian pre-revolutionary thinkers and authors who worked in emigration, to the extent that they were focused on the overall cultural spirit of Russia. However, for the scientific identification and study of the spirit of Russia, one speculative and psychological approach is not enough - it should be supplemented with specific sociological research.

It seems that a speculative-psychological approach is usually based on personal observations and reflections of a scientist, on the analysis of the phenomena of history and culture, is able to give a lot to clarify the sacred image of Russia. However, the rights of Berdyaev, that in this case the "theological virtues of faith, hope and love" acquire an exceptional role, because empirically so much repels in Russian reality. In the absence of a deliberate love of Russia, theoretical speculations inevitably lead to conclusions, if not offensive to Russians, then, in any case, dubious from a scientific point of view. Such conclusions led, for example, the method used in the work of the Gorores and Rickman "The People of Velikorsia". As a starting point for research, the authors took the experiences of early childhood Russian peasants, whom the mother is usually tightly pelenal in the first months of life. This non-free at the relevant stage of life path the authors were taken to explain all the characteristic features of the Russian soul.

Finally, another important issue is associated with the degree and pace of the variability of the main parameters of the Russian Soul. Generally speaking, the people about which Berdyaev wrote, Lossky, Fedotov, and others, is the same people who exist today, or his social and psychological characteristics have changed so much that it is now more legitimate to talk about the other people? When answering this question should not, first of all, to fall into excess sociologism, believing that the People's Soul is changing in strict accordance with the changes in socio-economic and political orders. In most cases, folk nature reveals considerable sustainability and is unexpectedly manifested in completely new socio-economic and political conditions. This is on the one hand. On the other hand, it should not be thought that the soul of Russia is something absolutely unchanged, in no way responding to social and other changes. And it would be absolutely absurd to believe that, formed somewhere at the dawn of Russian history and remaining in the future, the Russian character and mentality was predetermined by the whole course of Russian history, all its positive and negative sides.

It is not obvious that the social psychology, which we behave above is precisely the factor that should be recognized in the structure of civilization as a lead or defining. Playing an important role, it exists along with others, constituting an important, but only one of the faces of the complex structure of civilization.

The study of Russia as a complex civilization, of course, can be started with the comprehension of the Russian species of the human soul and, identifying the main parameters of the soul of Russia, to bring the features of economic, social, political and cultural existence. This is how Russian thinkers of the Dooktyabrs and abroad came in many cases. The classic example of this approach is, in particular, the book N. Berdyaev "Russian Idea". You can slightly change the angle of consideration by taking the value of the value-religious plants of the Russian society for the starting point. In this case, the initial basis of Russia as civilizations will be religious beliefs and beliefs, as well as religious organizations, the church. With such an approach, Orthodoxy often take a special role, which has a number of historical excuses: it is necessary to recognize that Orthodoxy, for many centuries, the history of Russian society played a role, much more significant than any other confession. The latter circumstance and gave reason, for example, Toynbi qualify to Russian civilization as "Orthodox-Christian in Russia". Thinks, close to the Orthodox Church, seey, seeing the main rod of Russian Being in his past, present and future, first of all, or even solely in Orthodoxy. You can choose another option of an approach, adopting the features of the political system of Russian society for the reference point. This option is presented, in particular, Western scientists, such as, for example, Richard Pipes. In this case, from the characteristics of the autocratic, and then the Soviet and current quasi-democratic political system, you can try to bring all the main parameters of Russian society. Finally, the thinkers of the Marxist and trendy trends prefer to speak primarily about the nature of the economic power and the associated class structure of society. According to these researchers, it is the economy and class structure represent the defining basis, the analysis of which allows us to understand the peculiarities of any society, including Russian.

Obviously, all the listed approaches have their advantages and in each of them "its truth" is concluded. However, it is just as obvious that none of them taken in isolation, unable to reveal all the verge of the most complicated whole, which is civilization. In any case, with a separate use of any of them, artificial stretch and speculation are inevitable. Thus, a hypothesis of a certain connection between modern reviving religiosity and today's political and economic life of Russia may be completely legitimate. However, an attempt to derive the peculiarities of the modern political and economic situation from the values \u200b\u200band attitudes of any religious system is unlikely to be fruitful. The question of the primaryness of the one and the secondaryness of the other is generally unresolved, and the main thing that does not give anything to understand it, or to explain the Company. Similarly, state-political theories are able to explain a lot in the real life of Russian civilization, including modern, since the state played and continues to play an extremely big role in Russia. However, hardly by the power of the state will be able to explain the Russian civilization as such, if only because anti-state trends (for example, anarchism) in Russia have always been presented no less distinct than state-protective.

Examples of non-response of a monistic look easily multiply. Research monism, in all its modifications, inevitably coats reality, excessively simplifies and schematizes it. If so, is it not better to decide on the refusal to recognize the uniqueness of the fundamental principle and thereby stop the barren spending of intellectual forces in order to drive all the wealth of life manifestations in the procrusteo bed of monistic schemes? In any case, for the theoretical reconstruction of the wide panorama of the Russian civilization, such a refusal is fully justified. At the same time, it is extremely important that the failure of MONISM should not mean refusal of conceptuality. Consequently, there is a need for a new (non-monistic) principle that can serve as the basis for conceptual constructions, otherwise the study threatens the danger to ride empiricism to naked facts. It is unlikely that pluralism or multi-patience, understood as a listing of various factors and summation, will be suitable for the role of such a principle. What remains?

Civilization can be studied at various temporary cuts of its existence. It is clear that it is especially interesting and important to know and understand her today. Lifestyle and thoughts in Russia today and there is something that can be called the current state of Russian civilization. It can be represented as a combination of thematic blocks, each of which reveals any separate face or one of the components of the complex structure of civilization. Obviously, the following thematic blocks should be logged in: the natural and geographical characteristics and resources of Russian civilization; ethnic and demographic composition; Earth and features of agricultural production in Russia; Economy and economic activities, its conditions, determinants, incentives; Science and technology; political system; class and status in Russia; art and mass culture; religions and beliefs; Features of the relationship of personality and society in Russia; Place of Russia in the world community. Consider the named thematic blocks outside the connection with each other, of course, it is impossible. However, the desired conceptuality is renewed not on the path of correlation of each individual block with another, but on the way to correlate it with the whole, that is, with the general idea of \u200b\u200bRussian civilization as such. Considering a separate thematic block, we will constantly keep in mind the whole that will act as the necessary background. Permanent correlation with the whole, with the background should be a well-known obstacle to ensuring that the picture of civilization is not reduced to a simple empirical listing, to bare facts, and will appear as a conceptually decorated. Where does an idea of \u200b\u200bthe whole comes from? It is not necessary to do without the history and general theoretical ideas about civilization, without its theoretical definition, which was concluded above.

The thematic approach to the study of modern Russian civilization predetermines the features and measure of appeal to the historical past. Attraction of historical material turns out to be thematic, not chronological. History is attracted to the extent that the chronological depth (starting countdown from modern times), which are necessary to understand the current state of affairs in this thematic block - no more. It seems that on this path will be able to obtain the panorama - the bulk section of the Russian civilization in its current state, but not in primitively factual, but in meaningful form.

"Any people, any country, the hostages began," wrote a famous historian and philosopher M. Heter. - We are not a country. We are a country of countries. We are the heirs of purely different beginners built directly into the global process. Hence, our special dependence on the fate of those projects, whose total name is humanity ... ". In the words of a famous thinker, you can see two signs of Russia as civilization. They eloquently suggest that Russia is not just a country, but a civilization country.

First, we are talking about "country country" (in other cases, Hepter used the close expression "world of worlds"), which pronounced the exceptional variety of Russia, the combination of various principles in it, values \u200b\u200bof various origin and content, a huge set of cultures, beliefs, worldviews, etc. Diversity (and not monolithium) - a characteristic sign of civilization. Of course, along with the manifold, civilization should have a well-known unity, otherwise it will turn into a patchwork, stitched with rotten threads. However, in the absence of diversity there is no point in the absence of even the question of civilization, but should talk about the country.

Secondly, in the words of Heptera, another feature is emphasized, which should be interpreted as a civilizational sign of Russia - the builtness of "directly" into the global process. "Directly", that is, without intermediaries. Due to geographical and other reasons for Russia, there is no such community, through which it would be part of a global integer; Russia does not fit into any of the sub-immoval communities - not to Europe or to Asia, nor to the West, nor in the east, nor in the Pacific or any other region. It is easy to note that the built-in in the global process directly corresponds to the definition of Huntington (see above), according to which civilization is the most wide level of self-identification of people, followed by humanity, or "what distinguishes human genus from other types of living beings."

Due to what can unity be achieved within the framework of civilization? First of all, it should be paid attention to the fact that, although some civilizations existed in the form of empires, to put a sign of equality between civilization and the empire, of course, it is impossible. Moreover, the imperial form is not adequate to civilization. That is why civilizations in the form of empire always stand in front of the choice: either, completely decomposed, disappear from the face of the earth, or find a way to reset the imperial form, not losing the foundations and originality of civilization.

It is thought that it is mistaken to believe that "Sustainable and viable is only the civilization, which, with a greater diversity of individual, regional, ethnic and other types, is the most united in the field of spiritual ideals, nationwide morality, moral values \u200b\u200b...". The wish expressed in these words is contradictory and unrealistic, since the maximum of ethnic and other diversity will inevitably entail a variety of ideals, morality and morality. Single morality and morality, uniform ideals in a multinational country, where various nationalities profess various religions, adhere to various traditions, beliefs, etc., can only be attempting forced, moreover with the most minimal or even with a negative result. Equally utopian and dangerous two possible options.

Unified ideals and values \u200b\u200bdesigned to perform the functions of the association may be theoretically designed and implemented by propaganda. This is the first option. It is well known for the example of the unified state ideology of the Soviet period. The second option is to choose as the reference ideals and values \u200b\u200bof one or more peoples from among those belonging to civilization or any of the religions. In the context of Russia, the ideals and values \u200b\u200bof the Russian people for such a standard for such a standard and the values \u200b\u200bof the Russian people and, accordingly, Orthodoxy and declare them to be the principles that are designed to provide civilization unity. This option is tested in a pre-revolutionary time, and today, after the crash of the option with a single ideology, it often occurs again. However, he was rejected at one time and, obviously, will be rejected today if someone tries to revive him.

The negative experience of both options suggests that in the context of Russia (of course, not only Russia), the unifying principle should be classically ideologically, ethnically and confessional neutral. It should be as if "colorless" in an ideological, ethnic and religious relationship. In the first approximation, it is simply the rules for the relationship of people who have aware of the differences that are between them, but the relationships of the relationship on the ability to abstract from differences. These are the unlawful all-Russian "hostel rules." They do not need to invent and invent: they develop in the process of life, and everyone who lives in Russia is able to assimilate them from childhood. The experience itself in a multinational country teaches these rules. With all the proximity to the values \u200b\u200bof an universal nature, they still do not coincide with the latter, since they have a Russian (and not European, American or Chinese) painting. It is also important that they, of course, do not have absolute durability, since they are built and supported by the part of the population, which is rooted in Russia and associates life prospects with the fate of Russia. The mass influx of alien in relation to the civilization of elements, not familiar with the established communication standards, a sharp change in the ethnomographic composition, and other adverse factors can significantly change or destroy them, which will mean a change in the nature of civilization itself. The rules of inter-ethnic communication in Russia, of course, are unthinkable without the Russian language and some, let the minimum, acquaintance with the basics of Russian culture. The presence and invisible functioning of common for all and the usual forms of communication gives civilization in nature not just inter-ethnic, but super ethnic, i.e. super-ethnic education.

The term "super ethnos" was widely used by L. N. Gumilev. From the point of view of Gumilev, under certain conditions, the ethnic groups can be combined with each other in such a way, in which the originality of each of the association included in the union is not lost, and at the same time a new quality is created that is not conducive to the simple amount of united units. According to Gumilev, it is precisely such, super-ethnic entities are characteristic of Russia. In essence, Russia is nothing more than a gigantic super ethnic. However, from the point of view of the thinker, it is necessary to carry out the most important conditions to the super ethnos - the ethnic groups must be complimentary; Non-component ethnic groups are not able to enter the super ethnic association. Under the complimentaryness of Gumilev understood spiritual relationship, compatibility of characters, which causes the mutual attraction of ethnic groups. The presence in the field of interaction of complimentary ethnic groups noncommmary with them creates a threat to the destruction of the super ethnic system. Therefore, the system and each of the ethnic groups each of the ethnic groups are forced to protect themselves from the foreign body, the role of which the noncombleimer ethnic.

It seems that the presence of complimentaryness is desirable, but not a necessary condition for the unification of ethnic groups to civilization. The composition of civilization, for example, in the United States, includes the most different ethnic groups. It can be assumed that some of them are complimentary among themselves, others - no, if, of course, Humilev's hypothesis about this property of ethnic groups is generally true. Nevertheless, various ethnic groups of the United States get along with each other completely, although not without problems and contradictions, the complete absence of which is thinking only in the perfect inter-ethnic paradise. In the earth's life, they have to humble with many imperfections in the field of inter-delicate, including inter-ethnic relations. Therefore, civilization is not something, deprived of problems and contradictions, but rather a special form of their manifestation.

The case is, first of all, in the fact that in the well-known sense of civilization always represent something mechanical and therefore soulless. Civilization "Works", without needing the special heat of the intermediary relationship. The shade of mechanics, machinery, silence is present in the concept of civilization since O. Spengler. In particular, in these parameters, civilization is opposed by culture. Therefore, with all the desirability, comperement for the intermediary relationship should soberly realize that civilization is not the sphere where such qualities of communication as spiritual proximity and sympathy are put in the chapter. According to the principle of complimentality, it is necessary to select a close circle of communication, a company, friends, a satellite of life, etc. By entering into civilizational relations, a person, on the contrary, is not entitled to demand from those with whom communicates, special mental warmth and mental participation. We are also not entitled to insist to surround our beliefs. It is not necessary to strive to ensure that at every step to enter into close peace and spiritual contact with others; It is enough to comply with the norms generally accepted in this society. This approach is important and, probably, the only possible in a multi-ethnic environment with a huge variety of differences, where no one is going to change its centuries established ideals, values, beliefs, especially to give up them. To avoid possible misunderstandings, some explanations are needed at this point.

With a certain extent mechanism, civilization, of course, is far from all like a mechanism, since it is an association of not silent bodies, but people, creatures of animals. People cannot function in engine mode, i.e., constantly observing only the external rules for them. Moreover, the very existence of rules for conducting and communicating, as well as their practical effectiveness, largely depend on how easily contact and mutual understanding between people are established. This was evidenced by the words of S. Frank eloquently: "The most fleeting external meeting of two people or foreign economic or compulsory association implies a mutual understanding between them, the discretion in another person" to itself like "... so, without the unity of the language, without some unity of the morals and Of moral views or, in the ultimate case, even a simple meeting of two people is impossible without the consciousness of the unity of the "human image", even no external cooperation is unthinkable. And the external and forced intercourse between people suggest all the same silent meetings of two pairs of eyes, in which the original feeling of their inner companionship is discovered and awakens ... ".

In relation to civilization, said that the existence of civilizational communities involves the presence of a certain minimum of confidence, a minimum of mutual understanding, a minimum of complimentary ™ representatives of various public groups, as well as ethnic groups. It is not at all necessary that all souls will be tailored to a single way, enough for participants in communication at least in general terms, which can be expected from a partner. Such a minimum of complimentaryness does not always have to be inherent in the originally the very nature of the people part in the civilization: it can be produced during their joint residence, communication and activities. In addition, the process of mastering the language of inter-ethnic communication (Russian) and its application involves the assimilation of the concepts inherent in the language and conceptual system, which thereby becomes the general heritage of all those who own the language. Generally speaking, joint activities and communication, the duration of joint existence can affect participants and two interrelated areas: but the lines of mutual "wipe", i.e., adaptation to each other, and on the line of mutual influence, mutual likelihood, which, however, never Unable to completely eradicate differences.

According to X. Ortega-I-Gasset, Europeans have long lived within one civilization, but realized this fact only in the twentieth century.

No matter how it seems strange, but more recently, in the 20s and 30th years of the current century, inventory and fusers in Spain refused to recognize their country with part of the Unified Western European civilization. However, not only Spain, but also to other countries of the European continent, it took a lot of time and effort to abandon national closets and, recognizing European unity, proceed to targeted construction of a pan-European house. This happened only in the second half of the 20th century and meant that Europe realized himself a special civilization in the composition of the global whole; Born and began to embody the idea of \u200b\u200bEurope as a single civilization.

Did not the moment in the history of Russia, when the need for awareness of themselves as a special civilization is quite abused? It seems that this is the case. This, of course, does not follow the adoption of any ruling or decision "from above": the provisions recorded in the current provision of the provision on the federal structure of the Russian state is quite enough. We are not talking about, constantly referring to the overall past and generated by these pasts some common features, continue spells about the alleged inevitability of uniform destiny. The idea of \u200b\u200bRussia as civilizations implies the willingness of the peoples of Russia to the general future.

Awareness ethnic and. Regional elites - political, economic, spiritual, as well as the center, needs to live and develop within the framework of a single whole and there is awareness of the idea of \u200b\u200bRussia as civilization. The regional and national elites of the Volns themselves solve this issue, and the very fact of the availability of freedom of choice There is a prerequisite for civilization, and not imperial unity. Thus, the recognition of Russia as civilization would mean a meaningful refusal to return to the Imperial Past. This is on the one hand. On the other hand, the idea of \u200b\u200bcivilization opposes the national idea, understood in a narrow sense. The national idea in its own or direct meaning is its goal and the limit of the National State, i.e., the state in which one of the ethnic groups becomes dominant. The idea of \u200b\u200bcivilization is in a certain sense to overcome the national idea. In other words, the recognition of Russia as civilization means that the idea of \u200b\u200beach of the peoples included in its composition is not the creation of a national state, but the idea of \u200b\u200bbelonging to Russia as a whole.

See: Lerner Max. Development of civilization in America. Lifestyle and thoughts in the United States today: in 2 tons. T. 1. M., 1992. P. 69-96.

Berdyaev N. Russian idea. The main problems of the Russian thought of the XIX - early XX century // About Russia and Russian philosophical culture. M., 1990. P. 44-45.

I do not understand Russia

Arshin is generally not measured

It has a special one

You can only believe in Russia

F.I. Tyutchev

Features of the formation and development of Russian civilization

I. The concept of civilization.

• Time occurrence.
• The role of the great resettlement of peoples.
• Union of various nations.
• Communication with the Orthodox world.

III. Features of the development of Russian civilization.

• Factors identifying Russian civilization.
• Russian mentality.

• Fighting forests and steppes.
• Special nature of power.
• Orthodoxy.
• Standoff east and west.
• Messianism.

I. The concept of civilization

Civilization (from lat. Civilis - civil, state): general philosophical importance - the social form of motion of matter, ensuring its stability and ability to self-development by self-regulation exchange with the environment ...

Civilizations are holistic systems that are a complex of economic, political, social and spiritual subsystems and developing in the laws of vital cycles.

Theorists: A. Ferguson, Bled, O. Shpegler, N.Ya. Danilevsky ..

II. Features of the formation of Russian civilization.

Russian civilization –

this is a socio-cultural community that has formed on the basis of the universal values \u200b\u200bof Orthodox Christianity, as well as under the influence of the peculiarities of geographical position and natural-climatic conditions.

Concepts of Russian civilization

Slavic cultural type (according to N. Ya. Danilevsky)

The Russian people are the God-goggnee (according to F. M. Dostoevsky)

civilization (by L. N. Tolstoy)

2. Russian mentality

The image of Russia -

steppe mare -

flying, carrying bitch

• traditional culture
• orthodox tradition
• historical time compressed

“ For you - the century, for us -

one hour ", I wrote A. Block.

• binary structures of thinking,

oriented by explosion

And eternal fight! Rest only in our dreams. Through blood and dust ... Flies, the steppe mare flies And Mount Kovyl ... No rest! Steppe kobylitsa Starting!

A. Block. Poem "On the field of Kulikov"

The extensive nature of the development of Russian society and the state

"Do you know what Russia is? Ice desert, but a dashing person goes on it. " KP Pobedonomsev

The eternal movement of the Russians noted

V.O. Klechevsky who determined Russia

as a country, " which columns " .

Attitude to power

• L.N. Tolstoy: " The Russian people always referred to power otherwise than the European people. He never fought with power and, most importantly, he never participated in it, was unregistered in her. Russian man always looked at power as evil, from which a person should be eliminated ... "
• Russian temper is glorified in the world, he is investigated everywhere. He is so wondering that he himself hurts on the cord.
• I. Guberman.

Community

“ Not that care that a lot of work, and then care, as it is not. "

“ From work you will not be rich, but you will be humpback. "

“ It would have been shattered,

yes, work on the mind did not go. "

Ascetic ideal

“ From the works of the righteous, you will not be caught by the chambers of the stone. "

“ Bread da belly and lives without money. "

“ My mind is stupid, yes wallet tight. "

“ Let the soul in hell - you will be rich. "

“ Naked that holy: trouble is not afraid. "

ESChatolism

Only Russia needs Russia: we believed in binders, in the king, and in sleep, and in choke, in the splaspling frogs, in Motherlyism and in the intermenimal.

M. Voloshin

Relation to the west and east

At the bottom of the soul, we despise the West, but we are in search of the gods in search of the gods and marks, so that, having flopping on the barbaric Olympus, smoke in their honor styrastle and gray and head chopped their native gods.

M. Voloshin

And you, fire element, mad, burning me, Russia, Russia, Russia - the Messiah of the coming day.

About unworthy chosen, you are elected.

Andrey White.

Messianic role in Russia

Whether it is destined to be the recent destiny of Europe, to prevent her dedicated trails.