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History of occurrence mass culture. Classification of spheres of manifestation of mass culture, proposed by A.Ya. Flier. Approaches to the definition of mass culture. Types of culture according to the principle of intracultural hierarchy. Types of culture and signs of subculture.

Subculture is a special sphere of culture, a sovereign holistic formation within the dominant culture, distinguished by its own value system, customs, and norms. Subcultural trends in society are largely brought to life by the desire of official culture to fill all the pores of the social organism. Party ideology automatically gave rise to dissidence. Total rationalism cannot but evoke a similar response. Thus, fundamentalism is the source of modernism. Subcultures are stable and at the same time do not affect the general stem of culture, they are born, live and are eliminated, while the leading structure of culture is preserved. The problem of subculture is considered within the concept of socialization. It is assumed that familiarization with cultural standards, entry into the world of the dominant culture, adaptation to it is a complex and contradictory process, full of psychological and other difficulties. This gives rise to special life aspirations of young people, who, from the spiritual fund, appropriate for themselves that which corresponds to their vital impulse, value quests. Youth embodies a new historical reality, creates its own subculture, which, although it does not cause immediate tangible changes in the main path of culture, at the same time affects the diverse sections of culture, fashion, lifestyle, behavior and, in general, the style of the cultural era.

A subculture is most often understood as a culturally specific group, compact, relatively small and relatively isolated from the rest, which differs from the base culture in a number of ways. Language, religion, customs, mores, economic structure, attitude to art can serve as such signs. These specific signs usually generated by the relatively isolated existence of this group. Subculture differences are fixed in special features of behavior, consciousness, language, that is, what is called mental differences. These features are sufficiently recognized by those who are included in this subculture. Usually a subculture does not seek to spread its value system to the entire culture. Its task is to preserve its uniqueness, cultural originality within a limited group.

The concept of "subculture" is of great importance due to the fact that it fixes the fact of the presence different cultures within one society. Unlike the earlier concept of youth culture, which implies the existence of a single, homogeneous youth culture, the concept of subculture emphasizes the fragmentation of this culture, especially on the basis of class. Just as in the case of "counterculture", the concept of "subculture" implies the fact that there is some form of resistance to the dominant culture. At the same time, the concept of “counterculture” is more often applied to groups that are able to clearly define and justify their position, while representatives of subcultures articulate their opposition, as a rule, by exploiting the importance of certain styles in clothing and behaviors (or rituals) . In this regard, semiotic approaches that decode the manner of dress and behavior of representatives of subcultures have become widespread.

Traditional culture is a stable, non-dynamic culture, a characteristic feature of which is that the changes taking place in it are too slow and therefore practically not fixed by the collective consciousness of this culture. There have been a number of civilizations in history whose culture can be considered traditional. This is about Ancient Egypt, Ancient China, Sumer, Assyria, Ancient India, etc. Data traditional societies reproduced the existing way of life for thousands of years, when the past of adults turned out to be the future of their children. The death of some states and the emergence of others in their place did not change the type of culture itself. The basis of culture was preserved, passed on as social heredity, ensuring the reproduction of the traditional type of development. Not only man did not feel discord with society, but nature organically interacted with this culture, proving its unity with it with numerous examples. However, with all the originality, originality of these cultural formations, they have some common features: 1) orientation towards the repetition of the once given way of life, customs, traditions and the reproduction of established social structures; 2) adherence to existing patterns of behavior; 3) the dominance of sacred, religious-mythological, canonized ideas in the mind; 4) slow pace of changes in the types, means and goals of activity. Traditional culture is inherent in a pre-industrial society, in which the main occupation is agriculture, hunting and gathering. As a rule, in such cultures there is no written language. An approach to structuring the culture of a particular society is the allocation of so-called subcultures in it.

A subculture (from Latin sub. - under) is an integral culture of a certain social group of people within a "big" national culture, consisting of stable norms, rituals, features of appearance, language (slang), artistic creativity etc. In terms of content, a subculture is a closed system of values ​​and means of expression, with the help of which a specific community of people tries to rethink the system of basic values ​​that dominates in society, and in some cases even resist it. AT modern world various subcultures are: 1) teenage and youth subcultures (rockers, bikers, hippies, etc.), breaking the traditional mechanisms of socialization and trying to create a specific lifestyle and cultivate their isolation; 2) criminal subcultures (hooligans, swindlers, prostitutes, drug addicts, etc.) that create standards of behavior that are typical only for this environment; 3) religious, authoritarian sects (“Jehovah's Witnesses”, “AUM Shinrikyo”, etc.), professing unanimity and the strictest discipline.

The whole set of subcultures, their claims to a certain universality form countercultural tendencies. Counterculture (from Latin contra - against) is a category denoting new socio-cultural values ​​and attitudes that are contrary to fundamental principles traditional culture. In modern cultural studies, the concept of "counterculture" has two meanings: 1) opposition to the fundamental values ​​of the dominant culture; 2) identification with the youth anti-bourgeois performances of the 60s of the XX century, which demonstrated a complete rejection of the core principles of Western culture and rejection of it as a "culture of fathers". The term "counterculture" itself was introduced into scientific circulation by the American sociologist Theodore Rozzak. The bearer of the counterculture is the youth of the industrially developed countries of the West, and the most famous representatives are the subcultures of "hippies", "punks", "rockers", "teenagers", etc. Figures of various branches of the counterculture: 1) cult contemplation and aimless pastime; 2) ignore the individual-personal principle of life as the highest value of classical Western civilization.

The relationship between culture and subculture must be considered within the framework of the concept of cultural development. The dominant culture is a kind of program for the development of society, within which many subcultures, both traditional and innovative (including youth subcultures), coexist. Today, the very concept of "dominant culture" sounds incorrect. Postmodern trends have led to the adoption of all cultural forms. Therefore, modern culture can be spoken of as a collection of subcultures. As the existing conditions change, both from the side of the "external" world ( material phenomena), and from the “internal” (the world of consciousness) culture is undergoing many changes. With a set of traditional values, culture must satisfy basic human needs. But the transforming social relations no longer accept them. In this case, the subculture serves as a tool for updating and adapting culture. The question arises about the role of the counterculture in this process. In our opinion, counterculture is a stage in the development of a subculture. It emerges from the subculture precisely at the turning points for the culture. Playing the role of a cultural explosion, a revolution, it, having picked up "unnecessary" values ​​in due time, throws them to the court of society. Over time, they move from the category of countercultural, i.e. hostile to culture and society, into the category of traditional, accepted by the majority. As a result of the "inversion" process, i.e. shifts cultural paradigm the counterculture dissolves, acquiring again a subcultural form.

In the mid-60s of the XX century, great changes took place in the professional music world. Rock music, which had formed by that time as an integral and meaningful layer of modern mass culture, pushed even such a popular musical phenomenon of the 20th century as jazz into the background. To a large extent, this was facilitated by its democratic nature, freedom from many academic conventions, inseparable, in fact, from most forms of jazz. Rock music - established by the mid-1960s qualitatively the new kind youth music, which is characterized by a combination of protest texts with high-level instrumental music. As a social phenomenon, rock music personified in the minds of young people a protest against the inert morality of the generation of parents, against the suppression of human rights, senseless violence (the Vietnam War), lack of spirituality - and above all, in this capacity it was in demand by the new generation. But it was the stylistic versatility and the high professional level of rock performers that were later able to provide rock music, on the one hand, with the maximum response. wide audience(not only youth), on the other hand, the status of the brightest phenomenon of musical culture of the second half of the 20th century.

At present (the beginning of the 21st century), we see on the stage both the older founders of rock, and many new, younger performers who declare that the music they perform is exactly rock music. But do the famous rock musicians really continue the "line" of rock culture and whether these new performers are related to it, or whether all these forms of musical activity have long turned, in fact, into anti-rock, are questions that are not at all easy to answer. . It is quite understandable that authoritative researchers of rock music and rock culture respond to them in different ways.

It should be emphasized that in many analytical works the terms "rock music" and "rock culture" are identified, used as synonyms. Of course, the concept of "rock culture" is broader, but this identification is fully justified in cases where we are talking about the 60-70s. 20th century Because in that rich iconic for modern culture events during a period of time, almost every rock musician was at the same time a "rock culturer" (John Lennon, Jim Morrison, Mick Jagger).

It is very difficult to give an unambiguous answer to the question of which factor dominates in rock culture: musical or social. Musicians, the most serious and professional musicologists and art historians highlight the first factor, journalists, sociologists and culturologists - usually the second. In any case, giving preference to one of these factors should not lose sight of the influence of the other.

However, the presence of protest does not make music rock. Rock music as a countercultural phenomenon is not based on total denial; it does not imply a complete rejection of the cultural and musical values ​​and concepts developed in the past, but interaction with them, carried out by assimilating the main ideas and trends with their subsequent transformation.

At the moment, it can be stated with full confidence that the world rock music treasury includes almost exclusively compositions by Western performers. If we talk about such a phenomenon as Russian rock, then it must be recognized that its very structure is already “different”, as well as the goal-setting impulse; he developed in a "different" socio-cultural situation, and he has completely different "priorities". So, in particular, many researchers emphasize that in Western rock the emphasis is on the beauty of the melody and the “drive” provided by purely musical means, while in Russian rock it is on the richness of the text component. The phenomenon of Russian rock requires a separate study and a specific approach that pays special (main) attention to the analysis of its poetic component. The appeal of philologists to Russian rock poetry is certainly justified. Therefore, taking into account the above circumstances, in our study, the phenomenon of Russian rock should be considered separately.

"Russian rock" emerged as a countercultural phenomenon in the 80s. XX century There was a phenomenon of cultural isolation in the USSR System, which was called the "Iron Curtain". Every sound coming from the west was perceived as a revelation. The emerging bands first experimented with a new sound and song, and it gradually evolved into the notion of "Us" versus "Them". Russian rock occupied the niche of protest, rebellion and at the same moment became the personification of "Perestroika", the official direction of the State. This was the first time in History, so to speak, the “Oxymoron” of culture, when the essence of rebellion came into contact with ideology against what they rebelled against. But at the same moment, it opened up a previously closed road to an original language that had been strangled by Soviet ideology. Impregnated with bard and author's song, like the poetry of the Silver Age, it speaks about the problem of the Russian soul. A clear example of this is Alexander Bashlachev. Russian rock has gathered a lot of musicians as a phenomenon of unity and the desire for something new, both socially, culturally and spiritually.

If we look at rock music from an external point of view, then it inevitably turns out to be a rebellion, a protest (mainly social). Viewed from the inside, rock music is improvisation, an outpouring of life, the divinity of the moment, for which it is important to be here and now in the element of creativity. Rock music, unlike similar musical phenomena such as punk, glam or heavy metal, has a Dionysian basis in the full sense - this basis is inseparable from the true essence of this art form. Rock music is Dionysianism, which means that only a Dionysian-minded person, both as a performer and as a listener, can be fully involved in rock action. That is why the improvisational moment of concert performances is so important in rock music. It allows musicians to remain "the joy of becoming", destroying the Apollonian form of "album versions" of compositions, and thereby be sincere to the audience and, first of all, to themselves.

The type of theatricality inherent in "classical" rock music is specific. Here, creativity, improvisation, theatricality “for oneself” is at the forefront, the atmosphere of the experiment decisively prevails, and therefore, theatricality of the “unlearned” and (if we take into account the content aspect of the compositions) in the full sense of the countercultural nature takes place.

Rock music of the 60s - 70s. The 20th century, far from being a typical postmodern phenomenon, in all its diversity of manifestations was inspired by a single “spiritual impulse” - it was a holistic phenomenon, the “swan song” of an older and more traditional, rapidly fading culture. The era of "classical" rock music can be called the last era of "musical sincerity" at the moment.

rock music in this moment is in deep crisis. It is connected, in our opinion, with such factors: in modern rock culture there is no unity in “goals” (if not themselves) and meaningful life tasks, there is a lack of Ideas. Rock culture has long abandoned the "revolution in consciousness" for the purpose of "survival", but has not put anything in the place of this revolution, moreover, has lost touch with its origins. In its "renewed" (emasculated) incarnation, rock culture, as the realities of the new millennium show, was unable to attract new supporters. The absence of a new powerful integrating beginning does not allow rock culture to form stable ties within the conglomerate of youth activity of the 21st century. All this gradually led to the fact that rock, which once strongly gravitated towards rebellion, protest and almost completely owned the hearts and minds of the young generation of the 1960s, turned into one of the modern musical trends, not profiling and relatively (pop, hip-hop, etc.) ) unpopular, oddly enough, precisely in youth circles, despite all the attempts of its representatives to “stay afloat” due to craft skills.

Today, authentic rock music is, of course, the art of the past. Nevertheless, the attitude to it as a “dead classic” is by no means justified, because in the case of rock, not only the musical concept is important, but also the culture-creating impulse, which in the 60s. 20th century prepared and made possible all the variety of its impressive "objectifications". And if the time of the final "sunset" of rock music can no longer be very far away, then all the more reason to wish a new "dawn" to this impulse.

1. The concept of "subculture"

Let's start with the history of the term. In 1950, the American sociologist David Reisman, in his research, developed the concept of a subculture as a group of people who deliberately choose the style and values ​​​​preferred by a minority. A more thorough analysis of the phenomenon and concept of subculture was conducted by Dick Habdige in his book Subculture: The Meaning of Style. In his opinion, subcultures attract people with similar tastes who are not satisfied with generally accepted standards and values. The style of the youth subculture turns out to be not just its external expression; through its rituals and symbolic forms, it challenges the existing moral order and the dominant ideology, being in this sense a symbolic form of resistance of those who are at the other pole of power subordination.

In the USSR, the term "Informal youth associations" was used to refer to members of youth subcultures.

In modern domestic science, subculture is understood as "a special sphere of culture, a sovereign integral formation within the dominant culture, distinguished by its own value system, customs, norms."

A subculture, as a rule, is a special case of culture as a whole, a subculture (lat. sub - under). It is always distinguished by some locality and, to a certain extent, isolation, to one degree or another loyal to the main values ​​of the dominant culture, although there are exceptions. An important nuance of the content of the subculture is the moment of otherness, dissimilarity, as well as a certain independence and even autonomy.

The subculture has the following characteristic features: specific style of life and behavior of the participants; specific norms, values, worldview peculiar to this social group; also the presence of a more or less explicit initiative center that generates ideas.

Thanks to one's own subculture, as scientists say, "social identification of members of a particular community" occurs. In other words, only through a subculture can a young person give himself an answer to the question: "What am I?" - and this answer will sound like this: "I am the same as we are." “We” are representatives of the same subculture, be it hippies, punks, skins, hackers, etc. A young person defines himself among others as accepting the same paradigm, and thanks to this he is defined (as scientists say, positions himself) in society.

It is customary to separate the concepts of "subculture" and "youth subculture". It is believed that the youth subculture is a culture created by young people for themselves, it is a culture “not for everyone”, a cultural subsystem within the official system. It determines the lifestyle, value hierarchy and mentality of its bearers. Youth subculture is a special case, one of the many subcultures in modern society.

The epithet "youth" immediately defines a certain cultural niche occupied by people united by the principle of age. Age in this case is a very important demographic characteristic. Taking into account the special psychology of age in culture is undoubtedly important, since it leaves a significant imprint on spirituality and mentality.

Youth is a socio-demographic group ranging in age from 14 to 30 years. Let us further consider the specifics of youth as a sociocultural phenomenon.

The youth subculture is born and exists in connection with the certain needs of young people to socialize and at the same time actively declare themselves. It is generally accepted that young people “are characterized by a spirit of contradiction, that for them there are no prophets in their own country”, in other words, they are essentially nihilists in many respects, oppositionists in relation to traditional conservative values ​​and processes. They are closely within the framework of those life norms and rules that their fathers and grandfathers professed. Often, young people are characterized by categorical judgments, maximalism, rejection of advice, they are burdened by subordination to existing models of social development, they have a negative attitude towards everything normatively regulated, they are characterized by dynamism, openness to the world, vulnerability, increased emotional reaction, optimism, romantic aspirations, idealization of novelty.

It is precisely because of these features that young people come into conflict with those who do not share their worldview positions. The most typical in this regard is the conflict of "fathers and children". But this does not mean at all that the youth subculture is monolithic within itself. Here you can find a whole range of diverse youth subcultures, especially during the dominance of postmodern culture: hippies, punks, metalheads, rockers and many others. In our time, the "mainstream of culture" is losing its role as the central one, breaking up into many currents - which means that the "rituals of confrontation" lose their meaning. However, why, then, do youth subcultures arise and exist as such, if the reason for confrontation in the face of a single dominant culture is gradually disappearing before our eyes? - This is the question that modern researchers of youth subcultures are trying to answer.

The youth subculture is based on a special system of spiritual values. Youth subculture is special image a life that is shared mostly by those who live it directly or sympathize with it. Youth subculture is nothing but a form of self-expression and self-expression of the young. What goals do young people set for themselves in life: to change the world, their life, to make it different, to throw off the yoke of stereotypes, to abandon social canons, to establish an alternative life position in relation to the previously existing one and fix it in various socio-cultural dogmas. The system of values ​​shared by young people is, as a rule, autonomous.

The youth subculture, according to the German scientist L. Hauser, is "a form of expression of the process of searching and mastering the worldview." In other words, youth subculture is usually a temporary phenomenon, it is special form life search.

In the future, we will explore specifically youth subcultures. The term subculture will be used in the following sense:

A subculture is a part of the culture of a society that differs from the prevailing one, as well as social groups of carriers of this culture. A subculture creates its own unique culture, including a particular value system, language, demeanor, clothing, and other aspects. For our work, this feature of subcultures is of great interest, since it all has a connection with the fashion phenomenon.

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The study of "anime" as a socio-cultural phenomenon

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Subcultures

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Glossary of basic terms X 201

tatakh. Styles are relatively stable and often of creative value ( Roman style, baroque, modern style, etc.).

Subculture is a special sphere of culture, a sovereign holistic formation within the dominant culture, distinguished by its own value system, customs, norms, and behavioral styles.

Text (lat. - fabric, unity) - a sequence of characters that form a message. There are five functions of the text (according to Yu. Lotman): 1) a message sent from the information carrier to the subject; 2) collective memory, capable of continuous replenishment, actualization of some aspects of information and temporary or complete oblivion of others; 3) the reader's communication with himself, thereby the text actualizes certain personal aspects; 4) the text becomes an interlocutor; 5) communication between text and cultural subtext. In semiotics, a text is a meaningful sequence of any signs, any form of communication; in linguistics - a sequence of verbal signs. The whole world of culture is perceived by the subject of culture as an endless, boundless text.

Technique - a set of man-made tools, artifacts and methods, mechanisms for the implementation of any activity that enrich and improve the content of human life, expanding the relationship of man with the environment.

Technocracy is a style of thinking and action that limits the content of technology and technology only to the technical and technological meaning, technical and technological optimality and efficiency, not taking into account (and even ignoring) the humanistic and socio-cultural meanings of technology and technology.

Technological culture - degree of technological excellence.

Technology is a way, a mechanism for the implementation of any activity, any action and behavior.

Tradition is a cultural heritage that is passed down from generation to generation and reproduced in certain societies and social groups for a long time. Tradition includes objects of inheritance (spiritual values, processes and methods of inheritance). Cultural samples, values, norms, customs, rituals, styles, etc. act as traditional ones.

Typology of cultures - identification of types of cultures in history, classification of cultures by types and determination of the place of a particular culture in the cultural-historical process.

Fetishism is the worship of material objects-fetishes, which are prescribed supernatural properties. With a fetish

202 W Fundamentals of cultural studies

Man allegedly can exercise indirect power over nature, force the deity to fulfill his desires. In religions, fetishism is manifested in the veneration of holy places, relics, icons, etc.

Functions of culture - what culture promotes, what it is intended for; a set of roles that culture performs in relation to the community of people who generate and use (practice) it in their own interests.

Chronotope is a unity of spatial and temporal parameters that reveals, expresses and largely determines the uniqueness of cultural systems.

Value - the positive significance of something (someone) in the spiritual life of a particular person, social group, society, embodied in various carriers of significance and expressed in signs and sign systems of a given culture.

Evolutionism is the idea of ​​a single path for humanity of the gradual historical development of culture from lower levels to higher states, a path in which individual cultures do not progress (some disappear altogether), while others achieve ever greater cultural significance.

Esoteric ( internal) - secret, hidden, intended for initiates, in a religious, mystical sense means spiritual development, the path of becoming consciousness; refers to religious images, mystical teachings, magical signs; the opposite of the exoteric.

Exoteric ( external) - no secret, open, intended for everyone; in contrast to the esoteric, it reflects the external plane of being, its material, embodied forms, everything visible, clear, manifested.

Elite (fr. - selective, selected, best) culture - 1) the culture of "spiritual aristocracy", highly cultured representatives of social groups; 2) the designation of some subcultures, privileged groups of society, which are characterized, in addition to spiritual aristocracy, by fundamental closeness,value-semanticself-sufficiency, opposed to mass culture in a broad sense (including consumer, folk).

Ethnos (Greek - people, tribe) - a historically established stable group of people (tribe, nationality, nation), speaking the same language, recognizing their common origin, having a single way of life, a complex of customs, traditions and differing in all this from other peoples. The cultural commonality of the members of an ethnic group determines the unity of their mental make-up.

Glossary of basic terms X 203

Ethos (Greek - habit, habit, character) - a generalized characteristic of the culture of a given social community or an individual, expressed in the system of dominant values ​​and norms of behavior.

Language is a system of signs that have meaning, with the help of which human communication, thinking and self-expression take place. This is a means of knowing the world, creating, storing, processing and transmitting information. The essence of the language is that it divides the world into discrete concepts, that is, it assigns certain values ​​to the individual elements of the world and classifies them in a special way.

Languages ​​of culture are sign systems in which and with the help of which various value meanings are expressed and cultural and cultural values ​​are provided. intercultural communication, preservation and transmission of cultural values.

PERSONALITIES

Averintsev Sergey Sergeevich (1937–2004) - Russian literary critic, culturologist, researcher of late antique and medieval literature. He studied the culture of transitional eras (early Byzantium, early Middle Ages), paid great attention to Christian culture and theology. Main works: "Poetics of Early Byzantine Literature", "Byzantium and Russia: Two Types of Spirituality", "Culture and Religion", etc.

Arutyunov Sergey Alexandrovich (born in 1932) - Russian ethnologist, corresponding member of the Russian Academy of Sciences, researcher of the cultures of the Eskimos, Japanese, peoples of the Caucasus (currently heads the Caucasus Department at the Institute of Ethnography of the Russian Academy of Sciences). One of the creators of the information theory of the ethnos, which is based on the idea of ​​the presence in social formations (ethnoses) of circulating information flows, respectively, having generators and recipients. Main works: "Cultures, traditions, their development and interaction", "Cultural anthropology"

Barthes Roland (1915–1980) – French literary critic, supporter of the structural analysis of culture His interests included semiotics, principles and methods of justifying knowledge, mass communications, mythology and fashion. Main works: “Zero Degree of Writing”, “Elements of Semiology”, “Mythologies”, etc.

Bakhtin Mikhail Mikhailovich (1895–1975) - Russian philosopher, culturologist, literary critic. Bakhtin's culturological concept is based on the idea of ​​dialogue, which was considered not only as a way for individuals to interact, but also as a way for a person to interact with objects of culture and art, interaction of different cultures. Main works: "Aesthetics of verbal creativity", "Problems of Dostoevsky's poetics", etc.

Berdyaev Nikolai Alexandrovich (1874–1948) - Russian religious philosopher. Much attention in his concept is occupied by the problems of creativity. I saw the cultural meaning of history in acts of creativity, understanding history as a discrete creative process. He considered personality as a con-

Personalities X 205

centering of mental and spiritual abilities of a person. Major works: "Subjectivism and individualism in social philosophy", "The End of Europe", "The Meaning of Creativity", "The Fate of Russia".

Bulgakov Sergey Nikolaevich (1871–1944) - Russian religious philosopher, economist. In 1912 he defended his doctoral thesis "Philosophy of Economics", in 1918 he received the priesthood. In 1922 he was expelled from Russia, worked in Prague, then in Paris, was a professor of theology and dean of an Orthodox theological institute. He tried to overcome the idea that was established in the church consciousness that darkness reigns in culture, a satanic principle, that it is a pagan, not a Christian thing, he tried to combine culture and churchness. Main works: “Two cities. Research on the nature of social ideals”, “Philosophy of the name”, “Christianity and the Jewish question”.

Weber Max (1864–1920) – German sociologist, historian, economist He is considered the founder of the sociology of religion, he made the largest contribution

in such areas of social knowledge as general sociology, methodology of social knowledge, sociology of law, economic sociology. Main works: "Protestant Ethics and the Spirit of Capitalism", "Studies in the Methodology of Sciences", etc.

Gegel Georg Wilhelm Friedrich (1770–1831) – German philosopher, theologian by training He went from critical philosophy, as a follower of Kant, Fichte and Schelling, to the philosophy of objective idealism, within which he developed the theory of dialectics. An essential positive feature of Hegel's idealistic philosophy is that the absolute idea, the absolute spirit, is considered by him in motion,

in development. Hegel's doctrine of development constitutes the core of Hegel's idealistic dialectics and is wholly directed against metaphysics. Of particular importance in the dialectical method of Hegel were three principles of development, understood by him as the movement of concepts, namely: the transition of quantity

in quality, contradiction as a source of development and negation of negation. In these three principles, although in an idealistic form, Hegel revealed the universal laws of development. Main works: "Phenomenology of Spirit", "Science of Logic", "Philosophy of Law", etc.

Herder Johann Gottfried (1744-1803) - German philosopher, educator. Being engaged in the history of culture, Herder believed that it was necessary to consider art in a historical context, "from the point of view of the spirit of its time." Also, the history of mankind and the planet Earth must be considered as part of the Universe, with which it is inextricably linked. Man was presented to Herder as part of nature, and at the same time as the highest divine creation, the main quality of which is humanity. The philosophy of culture of Herder contributed to the formation of cultural

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which science. Main works: “Ideas for the philosophy of the history of mankind”, “On the origin of language”, etc.

Gumilyov Lev Nikolaevich (1912–1992) - historian, geographer, ethnographer, managed to combine these sciences and create an original theory of ethnogenesis on their basis. Mankind was presented as an anthroposphere - a highly organized layer of the biosphere, consisting of ethnic groups, that is, communities connected by "complimentarity" (mutual gravity) and arising due to a "passionate" push. Passionarity Gumilyov called the overactivity of a person, caused by the influence of the special energy of living matter that forms the biosphere. Main works: "Ethnogenesis and the biosphere of the Earth", "Ancient Russia and the great steppe", "From Russia to Russia", etc.

Danilevsky Nikolai Yakovlevich (1822–1885) - Russian publicist, culturologist, ideologist of pan-Slavism. The author of the theory of cultural-historical types, manifested in the religious, cultural, political and socio-economic spheres. The Slavic cultural and historical type was proclaimed by him as the most promising, designed to unite all Slavic peoples as opposed to Europe, which is experiencing a period of decline. Main works: “Russia and Europe”, “Darwinism. Critical Study".

Kagan Moisei Samoilovich (1921–2006) - Russian philosopher, culturologist, developed a systematic and synergistic approach to the study of culture and their application in the study of human activity. Main works: "Principles of Aesthetics", "Human Activity", "Morphology of Art", etc.

Cassirer Ernst (1874–1945) is a German philosopher who showed that there is a single world - the "world of culture", the ideas of reason from regulatory become, like categories, constitutive, that is, principles that create the world. Cassirer calls them "symbolic functions" because they represent the highest values ​​associated with the "divine" in man. He calls various spheres of culture "symbolic forms" (language, myth, religion, art, science) and considers them as independent, not reducible to each other formations. Main works: "Philosophy of Symbolic Forms", "Experience about Man", etc.

Comte Auguste (1798–1857) - French philosopher, sociologist, founder of the school of positivism.

Lacan Jacques (1901-1981) - French researcher, creator of structural, or linguistic, psychoanalysis, which proceeded from the fact that the unconscious is structured like a language, which means that it can be rationalized, cultivated, transformed into works of art and other cultural phenomena. Main works: “The Function and Field of Speech and Language in Psychoanalysis”, “On the Nonsense and Structure of God”, etc.

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Lévi-Strauss Claude (1908–2009) – French philosopher, sociologist

and ethnographer. He made a huge contribution to modern anthropology, developing a method of structural analysis. The purpose of his research is to discover the fundamental regularities of the structures that lie in the human subconscious, which are manifested in myth and language. He believed that these fundamental structures were best preserved among the representatives of primitive tribes. Within the framework of structural anthropology, one can obtain objective knowledge about a person, since it synthesizes the achievements of such areas of knowledge as ethnography, ethnology, anthropology, and structural linguistics. Main works: "Totemism Today", "Structural Anthropology", "Primitive Thinking", "Mythology", etc.

Likhachev Dmitry Sergeevich (1906–1999) - philologist, cultural historian, culturologist, author of hundreds of works on the history and theory of Russian literature and culture. The creator of a cultural concept based on the humanization of people's lives. Attached great importance cultural memory, traditions. He put forward the idea of ​​the relationship between culture and nature, introduced the concept of "ecology of culture". Main works: “The Tale of Igor's Campaign” and the Culture of His Time”, “The Memory of History is Sacred”, “The Past to the Future. Articles

and essays, etc.

Lotman Yuri Mikhailovich (1922-1993) - Russian literary critic, culturologist, art critic, head of the Tartu-Moscow school, who considered and analyzed all the diverse phenomena of culture as "texts of culture", having their own sign-symbolic nature. Main works: "Semiotics of Cinema and Problems of Film Aesthetics", "Conversations about Russian Culture", "Myth - Name - Culture", etc.

Maritain Jacques (1882–1973) – French religious philosopher He believed that the cultural-historical process depends on divine providence, but it contains some constantly improving humanistic content. Identified culture and civilization, endowing them with spirituality. Standing on the positions of anthropocentrism and at the same time proclaiming Catholic values, Maritain created the concept of "integral humanism", combining these two achievements. European civilization. Main works: "Integral Humanism", "Christianity and Democracy", "Personality and the Common Good", etc.

Markarian Eduard Sarkisovich (born 1929) - Russian-Armenian sociologist and culturologist, stood at the origins of Russian culturology. Author of the theory of adaptive behavior of sociocultural systems. Supporter of the technological concept of culture. In his culturological concept, much attention is paid to the science of the dynamics of traditions (traditionology). Main works: "On the concept of local civilizations", "Essays on the theory of culture", "Culture of life support and ethnos", etc.

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Men Alexander Vladimirovich (1935–1990) - priest, historian of religion. In the representations of Me, religion and culture are inextricably linked. In culture itself, Men' saw great opportunities for ennobling influence on society and man, for the realization of which the spiritual energy of Christianity is needed. Main works: “History of Religion” in 2 volumes, “In Search of the Way, Truth and Life” in 6 volumes, “Son of Man”, etc.

Mol Abraham Antoine (born 1930) is a French scientist, physicist, philosopher, and culturologist. He applied natural scientific methods to the study of culture, studied the cultural aspects of mass communication. In his book "Sociodynamics of Culture" the dynamics of culture is considered in a specific aspect, in terms of information theory. Main works: "Information Theory and Aesthetic Perception", "Sociodynamics of Culture".

Ortega y Gasset José (1883-1955) - Spanish philosopher and culturologist, creator of the doctrine of rationalism, according to which culture should be vital, and life should be cultural. Developed the concept of elite and mass culture; believed that the criterion for the division of society should be the attitude towards modernist art; a crisis European culture in the 20th century associated with the destruction of the worldview, the collapse of the value foundations of bourgeois society. Main works: "The Revolt of the Masses", "Man and People", "Dehumanization of Art", etc.

Ostwald Wilhelm Friedrich (1853–1932) – German scientist, Nobel laureate in chemistry, philosopher He paid great attention to the philosophy of culture and science. He developed an "energetic" theory of culture: he represented energy, freely contained in nature, as the fundamental principle of life and culture. Taking a great interest in painting, he created his own systematics of colors. Main works: "Natural Philosophy", "Energy and Its Transformations", "Colour Science", "Letters on Painting", etc.

Rickert Heinrich (1863–1936) – German philosopher He developed the problem of distinguishing between the sciences of nature and the sciences of culture (about the spirit), and the difference is not in the subject, but in the method. Rickert believes that the main difference between the sciences of nature and the sciences of culture is that the significance of cultural processes in most cases rests precisely on their originality and features that distinguish them from other processes, while the natural sciences consider the same reality as “nature”. Main works: “Sciences of nature and sciences of culture”, “Values ​​of life, values ​​of culture”, “Philosophy of life”, etc.

Sorokin Pitirim Aleksandrovich (1889–1968) is an outstanding Russian and American social thinker of the 20th century, who had a significant impact on social science and far beyond it. With his name

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the ideas of integral sociology, the concept of social stratification, the theory of sociocultural dynamics are presented. He put forward the theory of supersystems of culture. Main works: “Sociocultural dynamics”, “Man. Civilization. Society" and others.

Tylor Edward Bernard (1832-1917) - the founder of the evolutionist school, who understood culture as a complex whole, made up of knowledge, beliefs, art, morality, laws, customs

and some other abilities and habits acquired by a person as a member of society. His merit is that he gave a fairly broad understanding of culture, which covers a wide range of vital social manifestations. Main works: "Primitive culture", "Anthropology: an introduction to the study of man and civilization", etc.

Teilhard de Chardin Marie Joseph Pierre (1881-1955) - French anthropologist, paleontologist and cosmist theologian, one of the authors of the theory of the noosphere. Teilhard de Chardin considered it necessary to combine the divine

and evolutionary theory of the origin and development of culture. In order to most fully embody the plan of God, a person must be deeply aware of his destiny, and this requires the concentration of his spiritual and mental efforts. The main way to achieve this task, according to Chardin, is reflection. Main works: "The Phenomenon of Man", "The Divine Environment".

Toynbee Arnold Joseph (1889-1975) - English historian, philosopher, creator of the original concept of local civilizations. Toynbee saw in the diversity of local civilizations the invariable features of the generic nature of man, which determine the unified basis of the history of mankind. To them he attributed consciousness, will, the ability to distinguish between good and evil, religiosity. He believed that it was religion that sets the general meanings of the existence of mankind. Main works: "Comprehension of history", "Civilization before the court of history", etc.

Trubetskoy Evgeny Nikolayevich (1863–1920) is one of the greatest representatives of Russian religious and philosophical thought of the 20th century, who has a rare writing talent. "Speculation in Colors" and "Two Worlds in Old Russian Icon Painting" - Trubetskoy's public lectures, which give a holistic, artistic, historical and theological interpretation of Old Russian icon painting; published as separate pamphlets in 1915

and 1916 and gained wide popularity.

Heidegger Martin (1889-1976) - German philosopher, one of the founders of existentialism. Heidegger put the analysis of human existence at the basis of his philosophical system. His profound and original concept of "technical civilization" and the crisis of modern Western culture had a significant impact on

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humanitarian knowledge. Main works: "Being and Time", "Introduction to Metaphysics", etc.

Huizinga Johan (1872–1945) – Dutch historian, cultural theorist His work is distinguished by an original and deep understanding of culture, which he achieved through morphological analysis. His main work- "Autumn of the Middle Ages", where he made a brilliant analysis medieval culture, turning to social psychology and exploring mental structures. Another famous work of his is The Playing Man (1939), where Huizinga synthesizes the playful concept of culture.

Spengler Oswald (1880-1936) German philosopher and cultural theorist. His concept of culture, set forth in the work "The Decline of Europe", had a huge impact on European cultural thought of the 20th century. Main ideas: approval of the multiplicity of cultures, the cyclical nature of their development, the inevitable death of the "cultural organism" and the transition of culture into civilization.

Jung Carl Gustav (1875–1961) – Swiss culturologist and psychologist, founder of analytical psychology A follower of the teachings of 3. Freud, but moved away from orthodox Freudianism, not accepting its main postulates: the dominant role of the sexual principle in human life and the interpretation of the nature of the unconscious. He introduced the concept of an archetype - an image-symbol, a carrier of the collective unconscious as an impulse for the emergence of culture.

Jaspers Karl (1883-1969) - German philosopher, assumed a single origin of mankind and a single history of culture, believed that the spiritual component is of great importance in history. He developed his own linear scheme of world history: the Promethean era, the great historical cultures antiquity, axial time, technical era. Main works: "The Meaning and Purpose of History", "Philosophical Faith", etc.

Introduction

Chapter 1. Theoretical and methodological foundations for the analysis of subcultural phenomena of Russian youth

1.1 Conceptual foundations of youth subculture

1.2 Methodological tools in the sociological study of subcultural phenomena

Chapter 2. Presentation of Japanese culture in the Russian space

2.1 Types of popular Japanese film production in the Russian cultural space

2.2 Age preferences in choosing anime as an object of network communication

2.3 The influence of anime on the formation of youth values

Conclusion

List of used literature

Applications

subculture youth methodological culture

Introduction

Long pink bangs, tight jeans, black-painted nails, eyes and lips: all these are signs of a "youth subculture" - a timeless phenomenon that arose a long time ago and does not disappear, but only changes its appearance. What is the secret of youth subculture as a phenomenon? What is the phenomenon of youth subcultures, why are they so tenacious?

Subcultures have always existed, this is nothing new. Any team of more than 10-20 people is already divided into small groups after some time, and what can we say about entire nations! The panic of older people is not connected with the fact that this phenomenon exists, but with the fact that it has become very visual, fashionable. The main root of the concept is "culture". Like a culture as a whole, a subculture has the same tasks, including the unification of a group of people into a single whole. A subculture, like a culture, has generally accepted symbols, belief systems, rituals, and a language of communication. It is the presence of symbols in the broad sense of the word that determines the very essence of the subculture. By symbols, it can be recreated almost from scratch, even if its time has long passed.

Subculture - this is a special sphere of culture, a sovereign holistic formation within the dominant culture, which is distinguished by its own system of values, customs, norms, and traditions. The youth subculture as a specific way of behavior, communication, leisure activities, and ideas about the world, embodied in a special youth lifestyle, characteristic of this social group, has a special place among the various subcultures of modern society.

In our time, the number of subcultures has greatly increased, this is due to the changes that are taking place in our society. If society and parents cannot offer a child or teenager effective cultural models and symbols of survival, socialization, then he is looking for them himself. A teenager seeks to enter a group of people in which he ceases to feel lonely, he has something to talk about with other people, which means that he has a reduced sense of anxiety. Feelings of anxiety, an active search for oneself and the realization of one's abilities contribute to the active spread of subcultures.

It should be borne in mind that youth culture does not represent some kind of meaningful unity (some set of necessarily homogeneous values), but unites young people, and young people from different social groups, using a specific mechanism of its functioning. The essence of this mechanism lies in the fact that there are some generally accepted forms of behavior and their "symbolic" provision, with which young people come into contact and feel "at ease", that is, in a society of their own kind, united in a given local situation around in a certain way. externally expressed values ​​that are inaccessible to adults. If parents fully provide their children with cultural models, and if this is relevant and interesting to the child, then he will not fill the cultural vacuum. After all, in fact, the subculture occupies the resulting void.

I would like to emphasize that being inside a subculture is a temporary period in a person's life. Even the subculture itself is a temporary phenomenon, it has its own limited lifespan, and then it fades away. It is a temporary phenomenon in the life of a child. As soon as a person undergoes a reassessment of values, changes in his personal life, career, and the values ​​of the subculture cease to be relevant for him, then he leaves it.

There are classifications of subcultures. Involvement in a particular group can be associated with a way of spending time (music and sports fans, metalheads and even Nazis), with a social position (eco-cultural), with a way of life (“systemists” and their numerous offshoots), with alternative creativity (officially not recognized artists, sculptors, musicians, actors, etc.). Groups united according to the way of spending time include music and sports fans, etc. All of them are united by loneliness, the inability to find a more worthy occupation for themselves.

Informal associations by social position are a form of social and political activity. The range of their problems includes the preservation and restoration of historical and cultural monuments, the improvement of the environment, the formation of spiritual, moral and civic responsibility, and political problems. They speak at meetings and rallies, in the press. Some of their actions encounter opposition from law enforcement agencies when they are illegal.

Groups united by way of life constitute "systemists" with numerous branches. For them, sharing has become a way of life. For "systemists" the main thing is human communication, their declared values ​​are peace and love. They live a life hidden from prying eyes, use their own language, do not have a permanent habitat, many consider them idlers looking for highs and drugs. But many of them really believe in the ideas of brotherhood, mutual assistance, work and have families. People are brought here by a feeling of alienation, loneliness. Their difference is that for other groups it is leisure, and for them it is a way of life, life itself. That is why many do not leave, even having matured.

Alternative art groups are different from other groups. Their work does not fit into the framework of publicly and officially recognized art. In recent years, the attitude towards them has changed, they hold exhibitions, appear in the media, are published,

The problem of classifications and numerous studies is mainly that the main attention is paid to classification, typology, and not to deep analysis. First of all, politicized or asocial groups such as the Nazis are studied. Everything else remains in the shadows.

The main trend of today's subcultures is the rejuvenation of its members. If earlier it could be adults, today schoolchildren begin to take part in various subcultural groups. Moreover, there is a noticeable distortion: middle-school students simply strive to imitate their older comrades. They do not so much capture and assimilate the essence of the phenomenon, but simply copy the external signs, what is on the surface: the style of clothing, the manner of speaking. It's just getting trendy.

In general, research recent years testify to the systemic crisis of modern society. This crisis could not but affect the sphere of culture in general, and youth culture as well. This jeopardized the process of continuity of generations, and, consequently, the unifying function of culture. Many authoritative researchers of these issues, when describing the current state of the youth subculture, most often draw conclusions about the fundamental changes taking place in it. But even with all the variety of research topics, none of them gives a comprehensive assessment of the phenomenon of youth subculture.

Being involved in any subculture occurs due to age: a young person seeks to find himself, to understand himself and the world around him, this is not an easy task, everyone goes his own way. And there is a second factor: young people, as the most sensitive, receptive and mobile group, are the first to perceive new forms of development in the field of leisure, along with all the positive and negative phenomena.

Living conditions in a big city create prerequisites for uniting young people in different groups and movements. These conditions are the unifying factor that forms the collective consciousness in these groups, collective responsibility and general concepts of socio-cultural values.

Object of study is the Moscow youth.

Subject of research anime lovers perform among Moscow youth.

Objective is to identify the formation of the anime subculture among Moscow youth.

The implementation of the intended goal involves the formulation and consistent solution of a number of the following tasks:

1. Describe the concept of subculture.

2. Find out the methodological and methodological tools for the study of subcultural phenomena.

3. Identify the types of anime presented in the Russian space.

4. Isolate various age groups anime lovers.

5. Define preferences in choice various kinds anime influencing the construction of online communities.

6. Describe the role of anime in the formation of value attitudes (or aesthetic tastes, or worldviews).

This work has, first of all, scientific significance, both in terms of theoretical and practical results. In its theoretical part, the work presents an examination of the conceptual foundations of the youth subculture as a cultural one. In addition, in this part, the youth subculture is considered as a natural phenomenon of modern society, the emergence of which is due to certain characteristics of its development. The practical part of the work deals with the youth subculture - anime.

The results of this work can be used as a basis for further research in this area, as well as in the development of social policy in relation to youth subcultures.