N. Zabolotsky hit with his quatrain "A man has two worlds" ... (which, for sure, has already set the teeth on edge for many, so often I meet him in "culturological" texts)) Here it is:
Man has two worlds:
One who created us
Another that we are from the century
We create to the best of our ability.
Internet excavations have shown that this quatrain is cut from the poem "At Sunset" - this is a lyrically depressive poem "about the arrival of nature" (a typo)), the meaning of which I do not understand, and therefore I will not give it here in full.
...Although no, I changed my mind. This is a very interesting poem, despite the indistinct confusion through which one has to wade through to the meaning. (In general, to be honest, I don’t like “poetry” ... I’m not poetic Dunno, yes). But let's listen to the author:
ON THE SUNSET
When, exhausted by work,
The fire of my soul is gone
Yesterday I went out reluctantly
In a devastated birch forest.
On a smooth silk platform,
Whose tone was green and purple,
Stood in orderly disorder
Rows of silver barrels.
Through small distances
Between the trunks, through the foliage,
Heaven's evening radiance
cast shadows on the grass.
It was that weary sunset hour
The hour of death when
The saddest thing for us is the loss
Unfinished work.
Man has two worlds:
One that he made
Another that we are from the century
We create to the best of our ability.
The discrepancies are huge
And despite the interest
Birch wood Kolomna
Did not repeat my miracles.
The soul wandered in the invisible,
Full of fairy tales
Seen off with a blind eye
She is external nature.
So, probably, the thought is naked,
Once abandoned in the wilderness
exhausted within myself,
Doesn't feel my soul.
(photo from here. It is not very "sunset", but with a birch grove)
That's interesting ... "My naked thought does not feel the soul")) It seems that it happens to me too))
And here's another thing: I understood the quatrain, torn out of context, as if the author was talking about the "material" world, which we create with "hands." And in the poem, apparently, we are talking about a fictional world, the world of one's fantasies - "miracles", and not at all about "material monuments of culture")) After all, this is also a "world that we create" ... to the best of our ability.
BONUS.
It was a pleasant discovery to find out that the lines familiar from childhood "So what is this beauty, and why people deify it ...", as well as the whole poem "Ugly girl", where these lines are taken from, and the rhyme that mom when - she wrote me on a birthday card - "Don't let your soul be lazy", a hymn for lazy people of all times and peoples - and even the song that we howled to the guitar in the student camp ("I saw a juniper bush in a dream") - it's all Zabolotsky. And, by the way, the famous song "Enchanted, Bewitched", it turns out, was also written on his poems! Only the first word in the first line has been changed, and therefore it is not so easy to find it among the list of verses ... But Google can do everything))
I thought that I did not know any Zabolotsky ... But it turns out that this is not entirely true. But, of course, I know very little "from Zabolotsky" - less than 1% ... And I don’t know anything about him at all - this needs to be corrected)).
And his poems are very good, I will read them.
Nikolay Zabolotsky
ON THE SUNSET
When, exhausted by work,
The fire of my soul is gone
Yesterday I went out reluctantly
In a devastated birch forest.
On a smooth silk platform,
Whose tone was green and purple,
Stood in orderly disorder
Rows of silver barrels.
Through small distances
Between the trunks, through the foliage,
Heaven's evening radiance
cast shadows on the grass.
It was that weary sunset hour
The hour of death when
The saddest thing for us is the loss
Unfinished work.
Man has two worlds:
One who created us
Another that we are from the century
We create to the best of our ability.
The discrepancies are huge
And despite the interest
Birch wood Kolomna
Did not repeat my miracles.
The soul wandered in the invisible,
Full of fairy tales
Seen off with a blind eye
She is external nature.
So, probably, the thought is naked,
Once abandoned in the wilderness
exhausted within myself,
Doesn't feel my soul.
Nikolai Alekseevich Zabolotsky was born (April 24) May 7, 1903 in Kazan in the family of an agronomist. Nicholas spent his childhood years in the village of Sernur in the Vyatka province, not far from the city of Urzhum. After graduating from a real school in Urzhum in 1920, Zabolotsky entered Moscow University at once in two faculties - philological and medical. literary life Moscow captures the poet. He is fond of imitating either Blok or Yesenin. From 1921 to 1925 Zabolotsky studied at the Pedagogical Institute. Herzen in Leningrad. During the years of study, he became close to a group of young authors, the "Oberiuts" ("Association of Real Art"). All members of this association were characterized by elements of alogism, absurdity, grotesque, these moments were not purely formal devices, but expressed, and in a peculiar way, the conflict nature of the world order. Participation in this group helps the poet find his way. His first book of poems, Columns, was published in 1926. This book was a resounding and even scandalous success. Readers were literally stunned by the poetics of the grotesque and tongue-tied tongue, rhythm and meter disturbances, shocking prosaisms, frankly non-literary style. In 1938, he was repressed on false charges and sent to work as a builder on Far East, in Altai region, Karaganda. In the 1930s and 1940s, Zabolotsky wrote Metamorphoses, Forest Lake, Morning, etc. In 1946, Zabolotsky returned to Moscow. Working on translations Georgian poets, visits Georgia. In the 1950s, the poems "Ugly Girl", "Old Actress" and others were published, which made his name widely known. In 1957 he visited Italy. Zabolotsky was fond of painting by Filonov, Chagall, Brueghel. The ability to see the world through the eyes of an artist remained with the poet for life. In 1955, Zabolotsky had his first heart attack, and on October 14, 1958, his ailing heart stopped forever.
http://www.netslova.ru/loshilov/zabzel.html
"At sunset" Nikolai Zabolotsky
When, exhausted by work,
The fire of my soul is gone
Yesterday I went out reluctantly
In a devastated birch forest.On a smooth silk platform,
Whose tone was green and purple,
Stood in orderly disorder
Rows of silver barrels.Through small distances
Between the trunks, through the foliage,
Heaven's evening radiance
cast shadows on the grass.It was that weary sunset hour
The hour of death when
The saddest thing for us is the loss
Unfinished work.Man has two worlds:
One that he made
Another that we are from the century
We create to the best of our ability.The discrepancies are huge
And despite the interest
Birch wood Kolomna
Do not repeat my miracles.The soul wandered in the invisible,
Full of fairy tales
Seen off with a blind eye
She is external nature.So, probably, the thought is naked,
Once abandoned in the wilderness
exhausted within myself,
Doesn't feel my soul.
Analysis of Zabolotsky's poem "At Sunset"
The autumn forest, in which the gradually thinning gold of oaks is combined with the silver of a birch forest, becomes a place for unhurried walks of the lyrical hero of the analyzed text, which appeared in 1958. Another creation by Zabolotsky, similar in signs, belongs to the same period art space, - "". In the last of the poems, the multi-colored foliage of trees, which is compared to "signs of glory", evokes thoughts of distant historical events that took place in the vicinity of the grove. In the work “At sunset”, the picture of an empty forest prompts the subject of speech to reflections that develop in a philosophical direction.
The landscape sketch, the subject of which is a birch forest near Kolomna, is opened by the image of a smooth and silky grass cover. He receives an unusual characteristic "platform", which is used in speech practice to describe the details of the urban space. The lyrical subject, contemplating the evening picture, expresses the point of view of a city dweller: it seems to him that the birch trunks are arranged in a disorder, which receives the paradoxical epithet "slender".
The color scheme is made up of pleasant harmonious shades: silver, green and purple. The radiant sky sends out soft light, creating long shadows.
Summarizing the observations, the subject of speech makes a conclusion in an elegiac spirit: sunset is interpreted as a harbinger of death, "the hour of dying." Such a characteristic corresponds to the state of the lyrical "I", which is reported in the beginning. Exhausted by work, the hero went out to unwind, and the decision to go for a walk was made reluctantly, through force. The thinned forest, illuminated by the stingy setting sun, is a kind of response to the spiritual emptiness that torments the contemplator.
The content of the second part of the text reveals the underlying causes of longing, generated by the realization of the insurmountable inconsistency of being. It is expressed in the author's concept of duality, "great discrepancies" between the life of the soul and the surrounding space. Depicting the features of tragic dissonance, the poet resorts to the motives of misunderstanding, loss and blindness. The personified image of the soul, a wanderer with a "blind eye", wanders aimlessly in the "invisible", immersed in its own "fairy tales". The image of a “naked” thought, lost in the wilderness, exhausted from loneliness, has an identical structure.
The process of implementing the program of spiritual and moral development and education is aimed at shaping the social experience of younger schoolchildren, the purpose of education in accordance with new approaches is the development of the individual, its positive socialization, the satisfaction of the needs of social groups. meeting the needs of the individual meeting the needs of society 3
AT modern concepts educational activity, you can find several definitions of the essence of education: In modern concepts of educational activity, you can find several definitions of the essence of education: education as a purposeful process of managing the development of the individual (L.I. Novikova, V.A. Karakovsky, N.L. Selivanova) education as management the process of socialization of the individual (A.V. Mudrik, D.I. Feldstein) upbringing as the creation of conditions for the development of the individual (D.V. Grigoriev, B.T. Likhachev) upbringing as a process psychological and pedagogical personal development support (O.S. Gazman) 4
Ideas for personal development management, psychological and pedagogical support personal growth, providing objective and subjective conditions for the development of pupils are close and understandable to teachers and are implemented in one way or another in the practice of education. At the same time, the perception of the content of education as the management of the process of socialization of the individual has not yet been fully mastered by practical educators and needs to be theoretically substantiated. 5
Socialization is a spontaneous process: whether we want it or not, the phenomena of reality in the political, social, cultural sphere do not leave us indifferent, we cannot "isolate ourselves" from them. But in essence, these processes are different. Main characteristic education is a purposeful process. socialization is a continuous process, education is discrete, i.e. discontinuous process, because it is carried out in the family, preschool institution, general education school, creative team institutions additional education etc. socialization is carried out throughout life, starting from birth, even from the prenatal state, and without stopping throughout life, education is carried out here and now by specific subjects of education. 7
Two forms of socialization are possible: socialization as adaptation to certain social conditions. These are not contradictory formulations, but a characteristic of two different forms of socialization: adaptation and integration, which, as A.V. Mudrik emphasizes, depend on the nature of the interaction of the individual with the social environment. Socialization is not adaptation to the environment, but integration into a certain environment. 9
However, changes in the environment, its instability can lead to personal discomfort, dissatisfaction, stressful situations, and life tragedies. Socialization in the form of adaptation is a passive adaptation to the social environment. And as long as the environment is stable, a person feels quite comfortable in it. ten
The differences between socialization in the form of adaptation and integration become especially clear when we analyze the fate of specialists in those professions whose active period of activity is limited by age. Integration as a form of interaction of an individual with the social environment implies his active entry into society, when he is able to influence the environment, changing it or himself. when a person is ready to make independent decisions in a situation of choice, 11
Ideological and political moral patriotic labor aesthetic physical other areas of education Speaking about the comprehensive, harmonious development of the personality, we had in mind. In the previous decades, we put forward the education of a comprehensively developed, harmonious personality as a goal. That this is an ideal worth striving for, but hardly achievable. There was another reason for the failure of the goal put forward then. And what conclusion did they come to? and not personality, did not take into account the integrity of the process of personality development. 12
What are the personality characteristics of modern conditions most in demand? What personality characteristics are necessary for active interaction with the social environment? Now we can specify the goal of education as the development of a personality ready for socialization in the form of integration. ? Arises next question: What exactly needs to be developed? 13
Purposefulness and ability to keep the goal Efficiency and readiness for independent decisions in a situation of choice .. Morally valuable orientations. civic identity. Loyalty to the people cultural traditions. Humanistic worldview The need for self-realization Targets that determine the content and direction of the entire process of socialization 17
Taking into account the potential of subject areas, extracurricular and extracurricular activities. taking into account age features children With these goals in mind, it is important to determine the particular tasks of socialization that can be most successfully solved at the stage of initial general education means of a specific activity Bearing in mind these target settings, it is important to determine the particular tasks of socialization that can be most successfully solved at the stage of primary general education by means of a specific activity 18
How to explain the loss of interest in work, the unwillingness to continue it? These will be private, situational educational tasks that support the need to achieve success, taking into account the need of children of this age for approval, for a positive assessment of peers and adults. The reasons may be different: not formed necessary skills, skills; lack of willpower, lack of perseverance; the purpose of the activity is not clear. All these options require psychological and pedagogical support: to increase interest, advance success, help in mastering the necessary methods of activity, etc. there was a difficulty. 22
We now perceive the assimilation of knowledge not as an end, but as one of the means, moreover, the leading means of personality development. The goal of education put forward at the present stage - the development of the individual does not mean that education is more significant than training. 26
New meanings learning activities Activity approach Formation of universal learning activities Integration of educational, extracurricular, extracurricular activities; basic and additional education Meta-subject results as the basis of regulatory, communicative and cognitive competence
Subject areas Relationship with extracurricular activities Forms of connection with the social environment Possibilities of interdisciplinary connections Philology Elective courses: rhetoric, development of speech, culture of speech; development of scripts for holidays, rituals; theatricalization, expressive word circles; study of folklore, art native land; poetry evenings, literary creativity; educational and research activities related to the study of language, literature, oral folk art Excursions to local history and literary museums, viewings and discussions of performances, movies, TV programs; meetings with writers, poets, cultural figures of the native land; participation in creative competitions, festivals, olympiads, literary local history, performance in preschool institutions, orphanages, in front of the population Communication with the subject area "Art" in order to rely on the figurative perception of younger students; with the course "Ethno-artistic culture" (a team of authors led by T.Ya. Shpkalova) with the aim of relying on folk, ethnic traditions; with the course "Basics spiritual and moral culture” for the development of a sense of the beauty of moral norms, the culture of speech communication The problem of integration of educational, extracurricular and extracurricular activities.
The problem of integration of educational, extracurricular and out-of-school activities Subject areas Connection with extracurricular activities Forms of connection with the social environment Possibilities of interdisciplinary connections Mathematics and informatics Circles "entertaining mathematics", on the development and practical application of computer literacy; transformational activity and development spatial imagination using mathematical knowledge (calculation of area, planning of placement visual aids taking into account the available areas. Application of mathematical knowledge in the improvement of the school territory and the nearest society: calculation of the area and determination of the forms of flower beds, flower beds during landscaping; sports planning, playgrounds; participation in municipal mathematical olympiads Communication with the course "Technology" in order to apply mathematical knowledge in the process of design, design activities: with the course " The world» when organizing calculations, planning the environmental activities of students, conducting elements sociological research in the process of teaching and research activities
As you know, primary socialization is carried out in the family. It is here that the first ideas about the world, about good and evil are formed, here the child realizes himself. From the first days of schooling, a child may encounter developmental problems due to a new social role. The extension of the barriers of socialization is served by the functions of education. The first function is to compensate for the shortcomings of primary socialization. 28
Creating a situation of success for each child. And for this - the inclusion of the child in the activity that will allow him to fulfill himself, to feel significant for others. The thesis of L.I. Novikova becomes especially relevant: to create for everyone the “effect of an older friend”, it does not have to be an older one. 29
The “older friend effect” is that everyone should have a person with whom he can consult, to whom he is ready to reveal the most secret, in the hope that they will understand you and. if necessary, they will help Well, if one of the parents, close relatives, teachers, teachers of additional education will be such an “older friend” 30
The next function to manage the process of socialization of the individual is the prevention or correction of children's complexes: The child is unsure of himself due to failure in educational activities; experiences discomfort due to the unfriendly attitude of peers, physical disabilities, all this causes children's complexes and can lead to the formation of learned helplessness, hinder self-actualization and self-affirmation of the personality. dissatisfaction with their appearance (too small, very tall, fat, slow, etc.) 31
Of particular importance are the functions of education associated with the openness, synergy of the educational space, based on interaction with the social environment. Communication with society involves two multidirectional functions of education. On the one hand, connection with the social environment involves the active use of the potential resources of the social environment to enrich the social experience of children. 32 Task: organization of the municipal educational environment
Organization of a unified socializing space of the municipal district educational establishments Institutions of additional education for children (experience of intellectual, technical, artistic creativity, business interaction, etc.) District administration (creation of conditions for socialization) Cultural institutions (experience in finding the necessary information, perception works of art, communication activities) Baby public organizations(experience of social activity, manifestation of independence, management) Sports complexes (development of the need for sports, experience in choosing sports) Municipal service (psychological-pedagogical and practical training of teachers)
On the other hand, it is necessary to prevent and, if possible, neutralize the influence of negative factors of the social environment. Task: to identify the factors of the social environment that negatively affect students and form the moral stability of children to their impact. 33
We strive to develop benevolence and compassion, responsiveness and mercy, tolerance for a different opinion, for a different culture, tolerance as a manifestation of moral value. And at the same time, the cult of force and violence, cruelty and promiscuity of means to achieve the goal permeates television films and shows. Some TV programs seem to be specially designed to affirm diametrically opposed attitudes towards lack of spirituality, self-centeredness, humiliation of others, the desire to reject everything and everyone who can interfere with the achievement of an egoistic goal. Some TV programs seem to be specially designed to affirm diametrically opposed attitudes towards lack of spirituality, self-centeredness, humiliation of others, the desire to reject everything and everyone who can interfere with the achievement of an egoistic goal. Even children's programs, popular cartoons are not without scenes of cruelty and violence. 34
Without criticizing base, from our point of view, predilections, preferences of students, to attach them to all the wealth of the people, national culture, true examples of artistic creativity, the horizons of students are expanding and a thoughtful, selective attitude to what social reality presents is encouraged. At the same time, the principle of regionalization becomes important, manifested in reliance on labor and artistic folk traditions, in familiarizing with the art of masters, with folk pedagogy. Only in this case, we will educate not consumers of beauty, but connoisseurs, translators, keepers and creators cultural property. What can oppose educational activity? 35
Productive integration of educational, socializing potential based on the relationship of basic and additional education. As a result, according to the definition of A.V. Mudrika, "centers of crystallization" The educational space of a school can become such a center of crystallization, and quite often comprehensive school becomes peculiar cultural center in the countryside, in the municipal district, the integration of educational, socializing potential is productive on the basis of the relationship between basic and additional education. As a result, according to the definition of A.V. Mudrika, "centers of crystallization" The educational space of a school can become such a center of crystallization, and quite often a general education school becomes a kind of cultural center in a village, in a municipal district 36
Creates conditions for development individual abilities each, self-determination, self-affirmation in the socio-cultural space, thereby contributing to the positive socialization of the younger generation. influences the culture of the society determines the development of the positive needs of children and the population of the microdistrict, city, Becoming a similar "center of crystallization", the educational space of the school 37
Determination of general and particular tasks of socialization, taking into account psychological features age development, the potential of subject areas, extracurricular and extracurricular activities to achieve subject, meta-subject and personal results of primary general education. upbringing as a purposeful process can influence the spontaneous process of socialization of the younger generation under certain conditions: the target setting for the formation of an active personality, the formation of her social experience the target setting for the formation of an active personality, the formation of her social experience of humanizing the position of a teacher who is capable of respect and optimistic position accept the child, show empathy, create a favorable moral and psychological climate in the team;
Lecture #1
Ideas about the subject of cultural studies.
Typology and morphology of culture.
Key Concepts: Culturology as a scientific discipline. The content of the concept of culture. Typology of culture. Levels, types, forms of culture. Culture as a multifunctional system.
The term "culturology" appeared relatively recently, its practical use became widespread in the twentieth century.
The term "culturology" is usually associated with the name of the American cultural anthropologist Leslie White (1939), who, in turn, relied on the ideas of the famous chemist and philosopher Wilhelm Oswald. It was L. White who initiated the use of this term as a synonym for the science of culture and proposed to create it as a general theoretical discipline. Since 1968, this term has been included in the International Encyclopedia of Social Sciences as a branch of anthropology, which considers culture as an independent ordering of phenomena (institutions, technologies, ideologies) that exist and function in accordance with their own principles and laws. 1 Cultural anthropology and ethnology have had special meaning in the development of cultural studies, since cultural studies combined the development and renewal of social experience, the problems of socialization and inculturation of the individual, the relationship between man and culture in their entirety, considering culture as a specific function and modality of human existence (measure, way of existence of someone, attitude to reality) .
L. White believed that “people behave this way and not otherwise, because they were born and raised in certain cultural traditions. The behavior of the people is determined not by the physical type or genetic code, not by ideas, desires, hopes and fears, but ... by the external culture of the people ...” 2 . Representing culture as an organized integral system, he singled out three independent subsystems. According to this, technological subsystem characterizes the relationship of man with nature, the use of technical means, tools, etc.; social - includes public relations and their corresponding types of behavior; ideological subsystem unites ideas, beliefs, customs, personal types of knowledge.
In our country, the term “culturology” is associated with the name of the Russian poet and symbolist theorist Andrei Bely: in 1912, this word first appears in the article “Circular Movement”). In 1915-1916 in the lexicon of the works of Pavel Florensky, such designations as "cultural studies" and "cultural studies" appear.
Initially, it was thought that cultural studies would be a "common field" for the work of representatives of related disciplines. But already in the sixties of the last century, independent schools of theoretical and cultural orientation began to take shape. Among them, three directions should be singled out that have formed the current paradigms of culturological knowledge. 3 First of all, it is necessary to indicate the direction of the semiotics of culture (Tartu-Moscow semiotic school); historical and anthropological school and philosophical and cultural direction - the school of dialogue of cultures V.S. Bibler and his associates. Semiotic direction 4 develops within the framework of the structural study of individual cultural forms as sign systems. Historical and anthropological- as the study of "pictures of the world" of various historical and specific cultures. Cultural-philosophical direction is concentrated within the framework of the concept of "dialogue of cultures".
Culturology from the very beginning was formed as a scientific and educational discipline, but with the development of knowledge, the expansion of the scientific community of culturologists, the culturological aspect of consciousness acquires dominant value for all humanitarian knowledge connecting the theory and history of culture. The worldview of the twentieth century has become more culture-centric, it is definitely associated with the understanding that between a person and the object of all his possible comprehension - the world around him - there is a kind of "third world of cultural languages". The understanding of the world is more and more shifting towards the culturological paradigm of humanitarian thinking and worldview. A situation arises that can be described as life focus human in culture . It's about about postulate 5 of the primacy of culture in relation to all determinations of the social world. Based on this statement, we can say that "any facts and manifestations of the outside world affect a person not directly, but only through the mediation of culture." 6
The space of culture is defined by cultural tradition as an established system of views, relations and their manifestations, but on the other hand, it also depends on the moral and aesthetic reaction (reflection) to the current situation or event, which differs from the usual or predicted development of events.
So the culture of the present is a reaction to the costs and extremes of the previous period, and, as a rule, is in contrast to it. After stormy wars and revolutions, the concept of "Eternal Peace" arises and is persistently defined. The era of the Renaissance, liberated and sensual, was preceded by a restrained and ascetic Middle Ages. After the broad development of democracy in the 20th century, a period of toughening imperial thinking of individual countries and international, planetary scale, corporations begins.
Culture manifests itself as a purely human property, as a phenomenon that does not exist in nature without human participation, with Therefore, it can be represented as the cumulative experience of mankind in the spiritual and material plane.
How long has humanity been on Earth? archaeological finds make it possible to assume that 6 million years ago Pre-Australopithecines afarensis already existed in Africa (Somalia). 1.9 million years ago, an upright man appeared, in the Paleolithic era, the resettlement of Pithecanthropes to Asia and Europe began, the first tools of labor from pebbles appeared, and a skilled man was formed. Approximately 1 million years ago, Neanderthals and Cro-Magnons began to build the first dwellings, man learned to use fire (to produce and maintain it) - a reasonable man arose. Modern data show that as early as 195,000 years ago, people did not differ anthropologically from us, but were intellectually capable of abstract thinking, giving rise to primitive forms of art. 7
The concept of "culture" in the usual context seems to be a self-evident phenomenon: it is used by philosophers, sociologists, and ordinary people, and this concept refers to things that are well known and beyond doubt.
At the same time, it is difficult to formulate, as it is a receptacle for multi-valued manifestations, indefinite and multi-layered representations that reveal some individual aspects of culture, in other words, different things and phenomena are understood under the same word. Trying to bring them together in order to explain the essential aspects of this concept-phenomenon, we get an incredibly complex bunch of all sorts of interpretations that do not create a holistic view of the subject of reflection.
Outwardly, culture appears as a complex conglomerate of interacting knowledge, stereotypes of relationships, patterns of activity, ideas, problems, beliefs, generalized visions of the world, etc. The term " culture ”was introduced into scientific circulation in the 19th century (into the circulation of European social thought in the second half of the 17th century). But the notion of culture arose much earlier.
Word "culture " comes from the Latin (colere), meaning the cultivation of the soil, its cultivation, i.e. changes in a natural object under the influence of man. In the same time"culture "from the time of Mark Thulius Cicero (106-43 BC) meant"upbringing », « education" and "development » in relation to a person; but, by the way, the connection of the Latin terms "culture " and "cult » (cuel) howreverence, worship .
Historically, this concept has had a variety of meanings. Hellenes, speaking of culture, they thereby demonstrated their difference from the “wild, uncultured barbarians”, believing that the existing and understood by them order of the environment reflects the idea of the world as a rational order of things. AT Middle Ages signs of culture as personal perfection and transcendence dominated (God, as a higher being, creates the world of his own free will, it is not known from what). In the era Renaissance culture has become the embodiment of conformity to the humanistic ideal. 8 In terms of enlighteners of the 18th century culture meant " reasonableness ”, implemented in the organization of public order, political institutions, measured by achievements in the field of science and art. From today's everyday positions, "a cultured person is a well-mannered person, he does not spit on the floor, does not blow his nose with two fingers, does not use obscene words - in short, he behaves in accordance with the rules of good manners." 9
The more we delve into the consideration of the concept of "culture", we get acquainted with the arguments on this subject by well-known philosophers, sociologists, culturologists, the more complex and diverse and uncertain the subject of culture, its sphere and boundaries become. According to some data, there are currently several hundred definitions of the concept of "culture" in the world, proposed by researchers in the field of cultural studies. In order to still comprehend what culture can be, it is advisable to turn to the usual opportunity for us to apply some artificial methods of turning the complex into something simpler and more accessible to our understanding. For example, based on ontological positions 10 , highlight its most typical features and characteristics and, with their help, try to divide or arrange all known definitions of culture in the form of several basic types .
In this case, we get four typological definitions:
culture as ideas that is, something that is in the minds of members of human communities in the form of knowledge, beliefs, attitudes, values, ideals, etc., providingways life together of people ;
culture as ideas and behavior, that is, generally accepted knowledge and stereotypes of behavior and communication, beliefs, a set of accepted values that characteristic of a particular community ;
culture as ideas, behavior and patterns of material embodiment of culture - material artifacts 11 , that is, explicit and implicit stereotypes of behavior acquired and transmitted as a cumulative socio-historical experiencein the form of symbols ;
culture as information which is created or accepted, found, transmitted, used and even lost (culture as a world of signs and meanings).
Interpreting these typical definitions, we understand that culture covers an extremely wide world of various phenomena and can be represented as consisting of:
sets of ideas, knowledge, values, norms, objects of creativity, material products of human activity;
systems of relations of production, social, spiritual;
principles and forms of organization of natural, social, spiritual life;
levels of needs, opportunities and abilities;
ways of understanding experience and maintaining the continuity of human being.
According to the above typology of cultural designations in all the listed types, culture stores, transmits, generates specific programs of activity, behavior and communication. Culture fixes them in the form of different sign systems. Consequently, sign systems act as a general form of storage and transmission of information in stationary and dynamic implementations, along the vertical of a time historical slice and horizontals of actual spatial interactions.
Culture is an artificially created habitat and self-fulfillment. The process of assimilation (perception, understanding, assimilation) of various sign systems means that culture also acts as regulation mechanism social relations, since sign systems streamline the behavior of people and make possible a joint way of their existence. Any cultural phenomena are essentially semiotic formations. For example, in all definitions of culture there is the concept of an idea (as meaning). 12 " Meaning" in culture represents fact of consciousness becoming through imiotization by a fact of culture. This is possible only as a result of the embodiment or reflection of the emerging idea (meaning) in a certain sign form: in the form of words, visual or auditory images. Means, the semantic field is set by the possibilities of sign systems of culture .
Ontologically, that is, in essence, a person is not only and not so much a product of nature, but a product of education and self-education.
Any person in the process of growing up, entering the community and social relations, first of all, masters the culture that was created before him. He masters the social experience of his predecessors (this process is called the process of socialization). Thus, education and upbringing is nothing more than the mastery of culture, which determines behavior, human activity, the fruits of his labor, and at the same time the process of transferring culture through sign systems from one generation to another.
Meanwhile .BUT. Berdyaev, Russian philosopher (1874 - 1948), clearly expressed the inconsistency of the process of socialization (hence, culture) in the contradiction between socialization and individualization of the individual, as well as between the normativity of culture and the freedom that it provides to a person, finally, between the traditional character of culture and that renewal , which occurs in her organism 13 .
In views Edward Sapir, one of the founders of cultural studies and theorist of linguistics, a person manifests his human essence as a bearer of culture. Genuine culture is an internal culture that grows out of the needs, fundamental interests and desires of its bearers.
B.A. Uspensky, a well-known representative of the semiotic trend, defines culture as a kind of system that stands between a person (as a social unit) and the reality surrounding him, i.e. as a mechanism for processing and organizing information coming from the outside world 14 .
V.S.Bibler interprets culture as a form of human existence or communication 15 .
By expression Pitirim A. Sorokina, culture means the introduction of a person to society, society. Simultaneously with these processes, a person makes his own contribution to the cultural layer, thereby enriching it 16 . Poet N. Zabolotsky expressed it in famous lines:
Man has two worlds:
One who created us
Another that we are from the century
We create to the best of our ability.
For modern culture, the recognition of the plurality of truths and ideas about the world, the recognition of their originality and value, the search for dialogue and mutual understanding 17 is special.
As follows from the above views, based on the heterogeneity and multiplicity of modern culturological knowledge, we are forced to state that the category of "culture" still remains open.
The essence of culture should be sought where a person begins, and not as a biological individual, but as a thinking, moral and possessing aesthetic sense. Any trace conscious activity of a person on Earth or in the future in other worlds, regardless of its beneficial or harmful consequences, acts as a manifestation and materialization of culture. We breathe air, use water and perceive these gifts of the surrounding nature free of charge, because they are natural as a condition of our existence, at least until we hopelessly destroy them with our deeds. But the gifts of culture cannot be used or mastered without personal effort.
The ambiguity of the definitions of culture, as mentioned earlier, is the reason why very different things are often understood under the same term.
For example, there is a common, so-called ordinary understanding of culture , which usually includes certain knowledge and ideas about culture, which can be mastered as a result of theoretical education and personal experience:
1. Feature certain historical eras(ancient culture, the culture of the Middle Ages, the culture of the Renaissance, the culture of the New Age, etc.).
2. Feature specific societies, peoples and nations(Mayan culture, culture Ancient China, the culture of India, the culture of the Slavs, etc.).
3. Feature specific areas of activity(work culture, political culture, artistic culture, etc.).
4. Feature with spheres of the spiritual life of people(knowledge, abilities, skills, level of intelligence, moral and aesthetic development, worldview, ways and forms of communication between people, as well as material artifacts, including works of art, norms of morality and law, results of knowledge).
On the other hand, this word is used everywhere, as beyond doubt, although in one case we mean the competent speech of a person, in the other - the great achievements of art, in the third - the costs of the worst human deeds, for example, wars, the spread of prostitution or drug addiction ...
Turning to the origins of the formation of culture, studying its historical content, observing dynamic processes and the catastrophic consequences of human activity in the present time contributes to the understanding that culture as a whole develops continuously, changes its appearance, reflecting the image of a changing world, the needs of a new life.
This is what defines in our view subject of cultural studies :
Objective patterns of world and national cultural processes,
Monuments and phenomena of material and spiritual culture;
Factors associated with the emergence, creation, development of cultural interests and needs of people,
Preservation and transmission of cultural values - transmission of culture with the participation of people.
At the same time, culture can be viewed from the standpoint of philosophical analysis as the perfection of the mind, material beginning as the basis of culture psychoanalytic versions culture formation.
Gottfried Johann Herder(1744-1803) - creator of the philosophy of culture, contributed to the formation of cultural ideas, formulated the idea formation and development of the world as an organic whole. He connected the concept of cultural values with the idea of enlightenment; considered the history of mankind as the history of culture, believing that only one beginning - the human mind - creates culture. In the work Ideas for the Philosophy of the History of Humanity, he developed a holistic program on culture, consisting of the most accurate description cultures and peoples; analysis of different cultures as a consequence of the adaptation of human nature to environment; knowledge of one's own culture through knowledge of other cultures.
“... In everything he creates only one beginning - the human mind who is always busy creating a unity out of many, order out of disorder, a proportionate whole out of a variety of forces and intentions, distinguished by the constancy of its beauty. From the shapeless artificial rocks with which the Chinese decorate their gardens, and to the Egyptian pyramid, and to the Greek ideal of beauty, the idea is visible everywhere, the intentions of the human mind are visible, which does not stop thinking, although it reaches varying degrees of thoughtfulness of its plans. eighteen
In the forest we see an old, withered, hardened snag, which is only good for anything - to burn in the hearth, but in the eyes and hands of the artist she turns into an amazing girl, stretching her arms to the sun ... In this case, a forest snag is a natural object for us, and modified with the participation of the artist - a work of culture, a cultural artifact.
Is it possible to approach the idea of culture as the perfection of the mind, culture as a special aspect of the life of society, associated with the development of the human mind, ensuring the progress of mankind? Yes, he claimed I. Kant, the purpose and purpose of reason is not only to know about the existence of good and evil, but to clearly separate one from the other, that is, to give us the principles of a priori knowledge. The temptation of this provision is obvious, but the history of the development of mankind as a manifestation of culture is an endless chain of social cataclysms that are very difficult to explain or consider from the standpoint of the perfection of reason, a priori separating evil from good (for example: forced migration of peoples, local or world wars, modern terrorism , improvement and use of weapons of mass destruction). Especially to answer Kant's question "What is a man?".
Material production as the basis of culture was most elaborately developed in the Marxist tradition. It is based on the assumption that the origin (genesis) social andcultural comes directly from the formation of human labor, which made the monkey a man, the herd - a society, and nature - cultural environment human habitat. Based on individuals and their activities, society is defined as a "product of the interaction of people", and the laws of the historical process can be interpreted as the laws of such interaction.
The laws of the historical process characterize the successive relationship between people. Consequently, " The social history of people is always only the history of their individual development, whether they are aware of it or not. People create history according to objective laws, but, apparently, they also create these same laws, since there are no laws of history was unknown except for human history . From this follows the conclusion that people are the only bearers of the historical experience accumulated by culture, created by their own activities.
However, one can object: in the animal world there are collective forms of communication that are transmitted through genetic mechanisms to individual individuals, providing communication in a diachronic cut. Animal world diverse and complex, if we consider the features of collective forms of existence, whether it be colonies of termites or ants, the division of duties in wolf packs or lion prides, all of them are aimed at achieving main goal- adaptation to the conditions of existence, survival, reproduction of the species, reproduction of individuals - but within the framework of instinct. Man, as belonging to the animal world, also solves the same problems. At the same time, man is the only creature in nature that has overcome its instinctive program. Friedrich Engels in work" The role of labor in the process of turning apes into humans” gave a theoretical justification for the origin of man, according to which, in the process of labor, people developed consciousness, and with it the need to say something to each other. Human activity in labor and speech gave rise to culture. Thanks to language, it became possible to express the unity of culture, man and his activities.
This theory has many adherents and opponents, one of which is Lewis Mumford, who drew attention to the contradiction between the development of tools and culture. In particular, he emphasized that for hundreds of thousands of years the technology for making stone tools has changed little (obtaining stone chips, fixing them), in principle - it would seem that it did not require a special developing sharpness of thought, and culture should have developed accordingly. But culture has evolved independently of technological skills. “The use of such a primitive technique required from a person a special dexterity of his body, a more efficient use of his expanding environment than he needed to survive on a purely animal level ... He was forced to release energy ... in those ways of life that converted this energy directly in creatively in relevant cultural, i.e. symbolic, forms. twenty
Austrian learned philosopher Sigmund Freud, developing psychoanalytic version culture, found the roots of the emergence of culture in the inner life of a person, without involving external factors, such as labor. The system of prohibitions as a means of curbing animal instincts was at the heart of the generation of culture according to Freud. As a follower of the school of cultural psychoanalysis, Erich Fromm In his works, he showed that it is thanks to culture that certain destructive structures are formed and revealed in a person.
E.Fromm's book "To have or to be?" 21 formulates the idea of a truly cultured person who gives preference to the people around him, and not to dead material wealth. “To be” means to live a life full of experiences, which is much more preferable for a person than the desire for a meaningless and dangerous for spiritual health accumulation of excess material values within the framework of the concept of “to have”.
E. Fromm compares two poems in which we can see these principles in real display.
Service to Truth, Goodness and Beauty can also be the core of the humanistic causality of the development of culture. P. Sorokin believed that the springs of cultural development the innate desire of people for Truth, Goodness and Beautyin combination with the socially significant Benefit criterion.
According to the ideas N.K. Roerich in the concept of "culture" the code "Peace through the veneration of light" (cult - veneration, ur - light) is encrypted. The nature of the cult and its connection with the phenomenon of culture is reflected in the views of many philosophers, in particular, in the works N.A. Berdyaeva. 22 Culture has religious foundations, culture is symbolic in nature, in fact, all the achievements of culture are only its symbolic signs, the same is the nature of the cult. Culture values its continuity, the antiquity of its origin. It is in culture that the great battle of eternity against time takes place.
Many modern culturologists prefer the origin of culture, based on the game. Dutch cultural historian Johan Huizinga 23 came to the conclusion that playful, imitative instincts inherent in man by its nature, act as confirmation of its creative possibilities. When playing, a person constantly moves from the realm of the real to the realm of thought within the framework of a certain situational context (i.e. changes in environmental conditions, the situation of what is happening), which determines or forms the appearance of certain rules of the game. No context, no rules. True, a natural question arises: does the context of human existence include only our world, outlined by earthly existence, or is it determined by some other parameters, for example, of a universal scale?
German philosopher Friedrich Nietzsche(1844-1900) concluded that man by nature is generally anti-cultural, spontaneously feeling that culture is evil and exists to enslave and suppress it. He proclaimed: “God is dead,” and a war of all against all began, man found himself between heaven and earth.
According to Max Weber(1864 – 1920)man's task is to "link" heaven and earth, to give the meaning of existence through ideals and values. The freedom of man is the heaviest burden, the test of his own arbitrariness. Weber is convinced that "culture" is man's way out of organichis ordained cycle of natural life. On the one hand, the pressure of material interests on social relations, groups of people, institutions extends to all areas of culture: to art, to mass movements, to "historical" events. But on the other hand, the totality of all phenomena and conditions of life within the framework of a historically given culture affects the formation of material needs and ways to satisfy them. Man, as a cultural being, cannot study the world without filling it with "value ideas", without endowing it with meaning; which of the values is decisive does not depend on the arbitrary decision of the individual, the value is a product of the spirit of the time, the spirit of culture. And only because the human world is organized in a semantic way, is the world of culture.
Perhaps consciousness was born from some other premises, different from those developed F. Engels and K. Marx, L. Mumford or I. Huizinga, but it is obvious that the phenomenon of culture was a radical shift in the development of humanity, the individual, historical processes on Earth.
It is possible to understand the essence of culture only through the prism of the activities of man, the peoples inhabiting the Earth. Education and upbringing - this is the mastery of culture, the process of transferring it from one generation to another. Heritage is a very important factor in uniting the nation, a means of uniting society in times of crisis, changing the paradigm constants of social development. Any person masters the culture created before him, mastering the social experience of his predecessors, but at the same time enriches it with his participation.
Structural elements of culture. Morphology of culture
To describe a complex phenomenon, it is necessary to try to create its approximate model, first of a simplified form, then complicating it, enriching it with new assumptions, assumptions that will help to approach the description of this phenomenon.
Usually, at the first stage, certain basic elements that lie in all realizations of the phenomenon are singled out, then certain typological characteristics are described, a three-dimensional model is structured, this case- the space of culture, describe the existence of a multidimensional model through its functional areas, etc.
B basic elements Cultures conventionally exist in two forms - material and spiritual. The totality of material elements is material culture, non-material - spiritual. Their subdivision is rather conditional, since in real life they are interconnected and interpenetrating.
Material culture is a set of physical objects created artificially (artifacts). From cars, books, temples, tools to residential buildings, jewelry, clothes, etc.
spiritual culture is a multi-layered formation and includes cognitive (intellectual), moral, artistic, legal, pedagogical, religious and other cultures.
Spiritual culture has some peculiarities: it is internally connected with those specific socio-historical conditions that gave rise to it - both natural and social. Since the conditions in the regions are diverse, different cultures initially took shape in the world, i.e. the diversity of cultures existing in the world is a consequence of the adaptation of various human communities to the conditions of their concrete existence. Its intellectual part, expressed in science, scientific knowledge, scientific rationality, exhibits an international character, especially in matters of technical progress. Intellectual potential in everyday life manifests itself as rational, common sense
The interdependence of the basic elements of culture is expressed in the following axiom.
Any object of intangible culture needs a material intermediary.
Material culture is always the embodiment of ideas, creativity, knowledge.