The most important components of the cultural picture of the world are. The concept of a cultural picture of the world
mentality cultural conflict archetype
Culture is a product of the joint life of people, it is a system of coordinated ways of their collective coexistence, ordered norms and rules. This system is formed as a result of joint long-term residence of people in a certain territory, their economic activities, defense from external enemies. All this forms in people a common world outlook, a single way of life, a manner of communication, the specifics of clothing, culinary features, etc.
But each ethnic culture is not a mechanical sum of all the acts of life of people of the corresponding ethnic group. Its core is a "set of rules" that have developed in the process of their collective coexistence. Unlike the biological properties of a person, these "rules of the game" are not inherited genetically, but are acquired only through training. For this reason, a single universal culture that unites all people on Earth is impossible.
Already ancient thinkers (Herodotus, Thucydides), who were engaged in historical descriptions, noticed that each culture has specific features that distinguish it from the cultures of other peoples. Growing up in specific conditions life (geographical, historical, technological, domestic, etc.), culture unfolds its history, develops its own language, forms its own worldview. All the richness of the existence of culture, the entire integrity of the existence of the people determines the way of understanding the world and being in it. The result of this specific vision of the world in which a person lives is the cultural picture of the world.
The cultural picture of the world is a set of rational knowledge and ideas about the values, norms, customs, mentality of one's own culture and the cultures of other peoples, a system of images, ideas, knowledge about the structure of the world and a person's place in it.
The cultural picture of the world finds its expression in a different attitude to cultural phenomena, includes ideas about the individual, about his attitude to society, about freedom, equality, honor, good and evil, about law and work, about family and sexual relations, about the course history and the value of time, about the relationship between the new and the old, about death and the soul. The cultural picture of the world is transmitted from generation to generation, transformed in the course of the development of society, it is inexhaustible in content and serves as the basis for human behavior.
Features of the culture of a particular people can manifest themselves in various aspects human life: in the satisfaction of biological, material or spiritual needs, in natural habits of behavior, types of clothing and dwellings, types of labor tools, methods of labor operations, etc.
The cultural picture is formed depending on the meaning of the world for the person living in it. And even the most primitive vital needs and impulses are satisfied by a person in a strictly defined way.
Serious cultural differences different peoples are observed in the processes of eating, its quantity, behavior at the table, forms of showing attention to the guest, etc. Satisfying hunger or thirst, a person follows the established traditions characteristic of his culture: he uses certain utensils, certain cooking procedures and eating rituals. The meal, thus, acquires a special ritual and symbolic meaning for a person.
So, the Russians, by tradition, immediately lead the invited guest to the table, which surprises the Americans, since their dinner is usually preceded by small talk with a glass of wine and light snacks. At the table, Russians put a variety of snacks and hot dishes on a plate for each guest, while in the United States, dishes are passed around so that each guest can put the right amount of food for himself. Russian housewives are trying hard to feed the guest, which is unusual for Americans, since this is not accepted in their culture.
All life manifestations of a person as a subject certain culture are fixed by certain rites, rituals, norms, rules, which are significant components of culture that regulate temporal and spatial processes human life.
Often, peoples living in similar geographical conditions and in the neighborhood of each other build houses in different ways. Russian northerners traditionally place their houses facing the street, while Russian southerners place their dwellings along the street. Balkars, Ossetians, Karachais have been living in the Caucasus in the neighborhood for many centuries. However, the first build stone one-story houses, the second two-story, and the third - wooden houses.
Human life is inexhaustibly rich, diverse and multilayered. Some of its moments, especially those associated with primary sensations, the first attempts of the emerging humanity to be realized in this world, are not subject to rational control and arise unconsciously. Therefore, the concept of "cultural picture of the world" is used in the broad and narrow sense of the word.
In a narrow sense, the cultural picture of the world usually includes primary intuitions, national archetypes, figurative structure, ways of perceiving time and space, “self-evident” but unproven statements, and extrascientific knowledge. IN broad sense, along with the listed elements, scientific knowledge is also included in the cultural picture of the world.
The cultural picture of the world is specific and differs among different peoples. This is due to a number of factors: geography, climate, natural conditions, history, social structure, beliefs, traditions, way of life, etc. In addition, each historical era has its own picture of the world, and all of them are not similar to one another.
At the same time, one can distinguish universal picture world, characteristic of all mankind, however, it will be too abstract. So, for all people, apparently, the binary opposition of white and black is typical, but for some groups, white will correspond to the positive beginning - life, and black - to the negative beginning - death, while others, for example, the Chinese, on the contrary. Any people will have their own ideas about good and evil, about norms and values, but these ideas will be different for each people.
Each person will also have his own picture of the world, and it will depend primarily on the character: for a sanguine person it is one, for a phlegmatic person it is completely different.
It should also be borne in mind that the picture of the world depends on the language spoken by its speakers, and, conversely, the main points of the picture of the world are always fixed in the language. Of course, the cultural picture of the world is fuller, deeper and richer than the linguistic picture of the world. In addition, the cultural picture of the world is primary in relation to the linguistic one, but it is in the language that the cultural picture of the world is verbalized, realized, stored and transmitted from generation to generation. Language is able to describe everything that is in the cultural picture of the world: features of geography, climate, history, living conditions, etc.
Here is a typical example from the field of language interaction. How in different languages colors are indicated? It is known that the retina human eye, with the exception of individual pathological deviations, fixes the color in the same way, regardless of whose eye perceives the color - an Arab, Jew, Chukchi, Russian, Chinese or German. But each language has established its own color system, and these systems often differ from each other. So, for example, in the language of the Eskimos, there are 14-20 (according to various sources) synonyms for the word white to denote different shades and types of snow. A person speaking English does not distinguish between the colors blue and blue, unlike a person speaking Russian, and sees only blue.
But such differences concern, of course, not only colors, but also other objects and phenomena of the surrounding reality. In Arabic, there are several designations for the word camel: there are separate names for a tired camel, a pregnant camel, etc.
Language imposes a certain vision of the world on a person. Digesting native language, an English-speaking child sees two objects: foot and leg, where a Russian-speaking child sees only one - the leg.
In Russian, for obvious reasons, there is a blizzard, and a blizzard, and a snowstorm, and a snowstorm, and a blizzard, and a blowing snow, and all this is associated with snow and winter, and in English this variety is expressed by the word snowstorm, which is quite enough to describe all snow manifestations in the English-speaking world.
Almost every culture has examples of this. So, in the Hindi language there are numerous names a certain kind nuts. This is explained by the role that common culture and subcultures of the Hindustan Peninsula, the fruits of the areca palm (areca catechu), hard nuts "supari" play.
India annually consumes more than 200 thousand tons of such nuts: areca palms grow in a hot, humid climate, primarily along the Arabian Sea, in Konkan. The fruits are harvested unripe, mature and overripe; they are dried in the sun, in the shade or in the wind; boiled in milk, water or fried in oil squeezed from other nuts - a change in technology entails an immediate change palatability, and each new version has its own name and purpose. Among Hindu rituals - regular, calendar and extraordinary - there is no such place where the fruits of the areca palm can be dispensed with.
The presence of the closest connection and interdependence between the language and its speakers is beyond doubt. Language is inextricably linked with the life and development of the speech community that uses it as a means of communication.
The social nature of the language is manifested both in the external conditions of its functioning in this society, and in the very structure of the language, in its syntax, grammar. Man stands between language and the real world. It is a person who perceives and comprehends the world with the help of the sense organs and, on this basis, creates a system of ideas about the world. Having passed them through his consciousness, having comprehended the results of this perception, he transmits them to other members of his speech group with the help of language.
Language as a way to express a thought and transfer it from person to person is closely connected with thinking. The path from the real world to the concept and further to verbal expression is not the same for different peoples, which is due to differences in history, geography, the characteristics of the life of these peoples and, accordingly, differences in the development of their public consciousness. Since our consciousness is conditioned both collectively (by way of life, customs, traditions, etc.) and individually (by the specific perception of the world inherent in this particular individual), the language reflects reality not directly, but through two zigzags: from the real world to thinking and from thinking to language. The cultural and linguistic pictures of the world are closely interconnected, are in a state of continuous interaction and go back to real picture world, or rather, just to real world surrounding the person.
But language is not the only component cultural picture world, it is also formed from thematically understandable, conscious and undoubted contents of artifacts and unconscious meanings and personal values, as well as experiences, experiences, assessments. As a result, from a content-thematic point of view, scientific, aesthetic, religious, ethical, legal and other similar pictures of the world are usually distinguished, from this position the picture of the world is reduced to a set of information and data. The appearance of these pictures is preceded by the appearance of another picture of the world - a picture of intuitive ideas, meanings and meanings as an expression of the features of the life of a given culture. At the same time, each meaning always represents in a special way the universality of the world in which people live.
The development of links between cultures leads to the disappearance of the unique features of each of them. So, in the XX century. peoples and countries begin to unify in everyday life and in thinking. This is especially clearly evidenced by the processes of computerization, which subordinate the logic of thinking of those who work with a computer to a single algorithm. And yet, at the core of every culture, what is “crystallized” under the influence of the nature of the country, its climate, landscapes, food, ethnic type, language, memory of their history and culture. Thus, the cultural picture of the world retains its uniqueness in the processes of universalization of culture.
The study of the process of cultural genesis unequivocally shows that humanity, united in its roots, in the process of development "branched" into many diverse, special cultures. Therefore, considering culture as complex system, it should be remembered that each of the cultures, growing up in specific conditions of life (geographical, historical, technological, domestic, etc.), unfolds its own history, develops its own language, forms its own worldview. The result of this specific vision of the world in which a person lives is a cultural picture of the world - a system of images, ideas, knowledge about the structure of the world and the place of a person in it.
The concept of a cultural picture of the world. Culture in its most general form is a product of the joint life of people, a system of coordinated ways of their collective existence, ordered norms and rules for satisfying group and individual needs, etc. Its occurrence is due to the fact that with long-term cohabitation of people in the same territory, their collective economic activity, defense against attacks form their general outlook, a single way of life, manner of communication, style of clothing, etc. However, at the same time, each group exists in its own specific conditions - climatic, geographical, historical, etc. For this reason, the existence of a single universal culture that unites all people on Earth becomes impossible. In historical practice, culture appears as a multitude of cultures. different eras and regions, and within them in the form of cultures of individual countries and peoples, which are usually called local (or ethnic) cultures. Some local cultures are similar to each other due to their genetic relationship and the similarity of the conditions for their occurrence. Other cultures differ as much as the conditions that gave rise to them differ. In all variety local cultures there is no "no one's" culture. Each individual culture embodies a specific life experience any particular people or community of people. This experience gives the culture of each nation unique features, determines its uniqueness.
The peculiarity of culture can manifest itself in the most different sides human life - in the satisfaction of biological, material or spiritual needs, in natural habits of behavior, types of clothing and dwellings, types of tools, methods of labor operations, etc. So, according to the observations of ethnographers, peoples living in similar geographical conditions and in the neighborhood of each other often build houses in different ways. Russian northerners traditionally put their houses on the mountain street, and Russian southerners place their dwellings along the street. Balkars, Ossetians, Karachais have been living in the Caucasus in the neighborhood for many centuries. However, the first build stone one-story houses, the second - two-story, and the third - wooden. Previously, only the skullcap of an Uzbek made it possible to determine from which locality its owner came, and the clothes of a Russian peasant woman of the 19th century. indicate exactly in which province she was born.
The originality of any local or ethnic culture is completed in the cultural picture of the world, which is an expression of the fact that in different cultures people perceive, feel and experience the world in their own way and thereby create their own unique image of the world, special performance about the world. In terms of its content, the cultural picture of the world is a set of rational knowledge and ideas about values, norms, mores, the mentality of one's own culture and the cultures of other peoples, includes unconscious meanings, personal meanings, experiences and evaluations. The cultural picture of the world is not a syncretic integrity, but is made up of private pictures - scientific, aesthetic, religious, artistic, ethical, legal, etc. culture world norm language
Critical Components The cultural picture of the world is space and time, as well as movement, change, property, quality, quantity, cause, effect, chance, regularity - ontological categories of culture. These categories are closely related to social categories such as labor, property, power, state, freedom, justice, etc.
They are woven into the structure of the language in which people speak, cover all cultural space, forming in the aggregate a kind of "grid of coordinates" through which the carriers of a particular culture perceive the world and create their own "national images of the world". On their basis, a mentality characteristic of a given culture is formed - a general mood, a mentality of people belonging to the same culture. Mentality includes both conscious and unconscious moments, so the concepts of "mentality" and the cultural "picture of the world" can be considered as synonyms.
The mentality always reflects specific features specific culture, in other words, it is always culturally dependent, its content is entirely determined by culture given people. This is a historically determined phenomenon, so the mentality, being generally stable and conservative, is still changing, albeit very slowly. Mentality is formed in each person in childhood, in the process of inculturation, and enters the structure of the individual psyche, taking root in the unconscious. It can be argued that the mentality of the people is at the same time the mentality of an individual person. Therefore, the mentality of the individual is determined by the type of society, the characteristics of ethnic and national culture, as well as those subcultures that this person belongs to.
Thus, cultural painting of the world is a set of rational knowledge and ideas about the values, norms, customs, mentality of one's own culture and the cultures of other peoples. This knowledge and ideas give the culture of each nation its identity, making it possible to distinguish one culture from another.
The concept of "cultural picture of the world" is used in the narrow and broad sense of the word. In the narrow In a sense, the cultural picture of the world includes primary intuitions, national archetypes, ways of perceiving time and space, obvious but unproven statements, outside of scientific knowledge. In wide sense, along with the listed elements, the cultural picture of the world also includes scientific knowledge.
There is a well-known story about a Japanese soldier who was discovered several decades after the end of World War II in the impenetrable Asian jungle, where he continued his little war all these years. By coincidence, he was left there, all alone. Perhaps he was ordered to remain at this remote frontier until further notice, and so he continued to perform his duty with amazing devotion to the Motherland, or he was simply too scared to return to more populated places. But time passed, and no one told him that peace had been declared. Therefore, World War II continued to rage in his imagination.
Don't laugh at this soldier. Apparently, he was wrong, but in the same way, we are constantly mistaken. He wasn't well informed, but doesn't the same thing happen to us? Everyone, to one degree or another, is hostage to conflicting ideas about what is happening outside of that small, close world, which alone can be correctly judged. This does not interfere with the formation of judgments about phenomena, sometimes so complex that for their understanding the mind is, to put it mildly, limited. Most of our knowledge is nothing more than an idea of what we know. Other people's actions are understandable only to the extent that we actually know what they think or know. This is not always recognized. The inconsistency of most knowledge with the real state of affairs means that we are forever wading through the jungle of misunderstanding, and this is costly.
Like the Japanese soldier, we perceive the world speculatively. We are forced to create a layered filter in our head, because the world is too big and complex to allow ourselves to endlessly absorb knowledge about it without compromising health. For this reason, we live in a fictional world built on many simplified models of what the world looks like or should look like. How the situation is more complicated, the more guesses we are forced to build, and the more more share fiction in our perception of reality.
Addiction to our own fantasies has sometimes dramatic consequences, not only for us personally, but for society as a whole. The most important political decisions are sometimes based on a very shaky foundation and have consequences that are far from planned. We attach great importance to the results of the expression of public opinion, for example in the form of general elections, which only serve as a manifestation of a minimal knowledge of the subject.
Becoming informed - interacting with the outside world - means correctly representing the mechanisms of its functioning. Having studied the psychology of stock markets is more likely to succeed in these markets; one who is intimately familiar with people's motives is more likely to succeed in dealing with them, and so on. Every mistake we make only shows that we were not informed as well as we thought or hoped. The discrepancy between our perception of reality and the perception of other people, as well as between our own fantasies and reality itself, is too great. People learn from their mistakes: take them into account and, moving forward, adjust their behavior accordingly. In other words, they use information.
All the richness of the existence of a certain culture forms a certain way of understanding the world and being in it. The result of this specific vision of the world in which a person lives is the cultural picture of the world - a system of images, ideas, knowledge about the structure of the world and the place of a person in it.
Cultural picture of the world- this is a holistic image of the world, which is formed within the framework of the initial worldview. The picture of the world expresses a generalized idea of a person about the universe, contains the most important results of the cognitive, practical and social activity of a person.
From a thematic and content point of view, the following types of cultural pictures of the world can be distinguished: scientific, aesthetic, religious, ethical, legal, etc.
The concepts of the picture of the world may differ depending on the object of reflection or be determined by the characteristics of the consciousness, character and psychology of a person as a representative of an era, country, culture, nation or professional group.
Picture of the world as a phenomenon of culture not only objectively reflects reality in its essential manifestations and connections, but thanks to the activity of a person acquires a spiritual, moral and value meaning, which expresses the diversity of his relationship to the world. The picture of the world exists, can be transferred and assimilated in the system of knowledge, norms, patterns and signs in various branches of science, works of art and beliefs, the language in which this or that group of people communicates. Thus, in the mind of an individual, a picture of the world can exist as a kind of kind of virtual reality.
Problems of the picture of the world in different time the most eminent scientists. In the era of antiquity, the ancient Greek thinker Plato(428/427-347) formed the doctrine of eidos (types, shapes), in which the ideal essence of reality is revealed in the human mind. At the beginning of the XX century. O. Spengler(1880-1936) in his work “The Decline of Europe” (1918) says that “history is an image with which the human imagination seeks to gain an understanding of the living being of the world in relation to own life". Not accepting traditional historical science as a set of fragmentary information about the past, and history itself as a linear external scheme of transition from the past to the present, Spengler proposed to distinguish scientific picture nature - an ordered system of natural laws - and history, which for modern man can exist only as "some picture of the world emitted by an individual, in which becoming dominates what has become." For each person "his world is the realization of the spiritual element", and historical picture world, from the point of view of Spengler, necessarily requires "poetic creativity", the use of various types of artistic development of life material. This picture of the world is a special kind of inaccurate knowledge, for which "every Greek statue is an image of the present minute."
Your contribution to modern interpretation problems of the picture of the world was introduced by one of the prominent representatives of European existentialism M.Heidegger(1889-1976). Calling the picture of the world "the canvas of the whole," he argued that the world becomes a picture only in the New Age, when individualism develops and a person becomes a subject of culture. Creating a picture of the world means that the whole world now passes into the competence of man, becomes the object of application of his abilities and the sphere of his activity. Precisely because, as a result, all aspects of life turn into a starting point for a proper human assessment of the surrounding reality, "observation of the world and the science of the world turn into a science of man", i.e. into humanism. In general, for philosophical thought 20th century the concept of "picture of the world" is relevant due to the formulation of the problem of the relationship between reality and the system of ideas about it, characterizing the cultural consciousness of people of a certain era as an independent and original phenomenon.
The development of links between cultures leads to the "blurring" of the unique features of each of them. So, in the XX century. peoples and countries begin to unify in everyday life and in thinking. This is especially clearly evidenced by the process of computerization, subordinating a single algorithm to the logic of thinking of those who work with a computer. And yet, in the core of every culture, what is crystallized under the influence of the nature of the country, its climate, landscapes, food, ethnic type, language, memory of its history and cultures is preserved. Thus, the cultural picture of the world retains its uniqueness in the processes universalization of culture.
The most important components of the picture of the world are cultural norms and values.
Norm(lat. norma - guiding principle, rule, pattern) - a category that reflects the laws and standards of people's social life. Several different types of norms can be distinguished.
1. Norms - a system of permissions and prohibitions to perform any actions or express any judgments, assessments, etc. Norms understood in this sense can be defined as institutional, fixed in some official documents (political, legal, religious and others) and supported both with the help of the authority of the authorities and the use of violence when necessary. The classic examples of such norms are state laws and decrees, church regulations, the criminal code, etc.). Such norms play important role in maintaining public order and the socio-cultural stability of society as a whole, but especially in that part of a person's life that is subject to public control.
2. Statistical norms, i.e., emerging spontaneously in the form of a mass custom to act this way and not otherwise, to evaluate and comprehend something from this perspective, and not from any other. Such norms can be conditionally called ethnographic, since the mechanism of their addition and action is practically indistinguishable from other ethnographic rules, customs, and samples. The informal nature of these norms does not at all guarantee a liberal attitude towards their violator, who may also be subjected to rather cruel punishment. An example of ethnographic norms is folk traditions (although only a normative function social role tradition is not exhausted).
3. Conventional norms, i.e., born in the process of social contract, but not having the force of law. Such norms occupy an intermediate position between institutional and ethnographic ones, in each specific case gravitating towards one or the other pole. Examples: the rules of neighborly behavior, the norms of friendly or love relationships, where the boundaries of what is allowed, prohibited and left to the discretion of everyone, on the one hand, are intuitively and culturally more or less clear, on the other hand, they are not subject to strict regulation. The implementation of conventional norms is primarily given to the discretion of each person and is a matter of his private life (as opposed to, say, ethnographic norms, the observance of which is usually controlled by the entire community or a small social group).
4. Reference standards- specially created as a role model. In this sense, the influence of art on people by demonstrating to them certain standard norms of behavior, judgment, worldview, lifestyle, etc. is the strongest.
Changing norms is one mechanism for changing the nature and direction of human activity. Norms have two ways of their consolidation: sign (codes, laws, codes and rules) and social (embedded as schemes in activity, behavior, communication).
Norms can be quite rigid (especially “taboos”), while the expression of immediate social needs and interests can be quite soft (primarily permissions).
There is a differentiation of norms according to their areas of application: ethical, social, cultural, aesthetic, legal, etc.
In general, the norm is a means of spiritual and practical development of the world, ways of cognition and actions of subjects, necessary condition establishing interaction with each other.
The cultural picture of the world includes value judgments. Values arise as a result of a person's understanding of the significance for him of certain objects (material or spiritual). Every sphere cultural activities a person acquires a dual value dimension. There are values material life, economics, social order, politics, morality, art, science, religion. Each type of culture has its own hierarchy of values and value changes. Thus, in antiquity, of all value measurements, the aesthetic approach to the world comes to the fore, in the Middle Ages - religious and moral, in modern times - scientific and value. The process of cultural development is always accompanied by a reassessment of values.
Values - these are the values of the phenomena preferred by the individual or group. These are ideas about the significant, important, which determine the life of a person, make it possible to distinguish between desirable and undesirable, what should be strived for and what should be avoided (assessment - attribution to value). Distinguish values:
Terminal (goal values),
Instrumental (mean values),
Situational.
The whole variety of values can be conditionally classified on the basis of the allocation of those areas of life in which they are realized:
Vital values: life, health, safety, quality of life;
Economic values: the presence of equal conditions for producers and favorable conditions for the development of the production of goods and services, the purpose and meaning economic activity;
Social values: social status, diligence, family, wealth, gender equality, personal independence, ability to achieve, tolerance;
Political values: patriotism, civic activism, civil liberties, civilian world;
moral values: good, good, love, friendship, duty, honor, disinterestedness, honesty, fidelity, love for children, justice, decency, mutual assistance, respect for elders;
Religious values: God, faith, salvation, grace, Holy Scripture and tradition;
Aesthetic values: beauty, harmony, style, etc.
Under cultural values, they mean the sum of the most outstanding in terms of quality works (masterpieces) of intellectual, artistic and religious creativity. This list also includes outstanding architectural and other structures, unique handicrafts, as well as the entire set of archaeological and partly ethnographic rarities, already by virtue of their antiquity and the uniqueness of each instance. This is an archaeological and art history approach to the problem.
Culturologists understand cultural values as some quintessence of the social experience of society, within which the most justified themselves and showed the greatest social efficiency principles of the implementation of life: morals, customs, stereotypes of behavior and consciousness, samples, assessments, images, opinions, interpretations, etc., that is, the fundamental norms of behavior and judgment that lead to an increase in the social integration of the community, to an increase in mutual understanding between people, their complementarity, solidarity, mutual assistance, etc. Cultural values, interpreted in this sense, represent a certain "core" social culture communities, quintessence folk wisdom and high intellectual revelations contained in a variety of "cultural texts" over the centuries "acquired" by the community. In the same way, masterpieces of art and literature are the "core" of the respective specialized areas of culture.
Values can be:
Recognized, and they can both strive for them and not strive for them;
Unrecognized but valid;
Potential.
cultural value is neither a binding norm nor a theoretically pursued ideal. Rather, it is a kind of "reserve" of already acquired and accumulated social experience, which underlies the historical and social stability of a given culture.
Cultural picture of the world
Cultural picture of the world - this is a conditional term that unites the system cultural worldviews of the studied society (2, p.252-253), the most general, holistic concept of the world and the place of man in it. The picture of the world is formed at the level individual people, communities, cultures. Picture of the world is formed on the basis of a rational, mythological, political or other system of ideas about world integrity.
The picture of the world is a logical and verbal construct that is built in the process of awareness by a person, community, people of the surrounding reality. IN methodological literature there is a concept " physical picture of the world”, one can speak of “mathematical” or “mythological”, or other pictures of the world.
In the structural-semiotic school, an applied concept is used for the reconstruction of cultural integrity - world model (MM)1. Both concepts (picture of the world, model of the world) are conditional and relative as an abstract research or cognitive technique.
So, for archaic and traditional societies characteristic mythological picture of the world. The rock art of the Paleolithic period tells about the most ancient picture of the world. It shows the three-dimensional division of the world into upper, middle and lower (underground). The upper world is filled with signs of birds and luminaries; in the middle are people and animals; at the bottom: amphibians and fish. Such a division of world space is shown to us by ancient Russian embroideries, images of three tiers of world space, or the “tree of the world”, on spinning wheels, and paintings on wood, which were used in Russian everyday life until the middle of the twentieth century.
The picture of the world in the Middle Ages shapes the world space around the Deity, subordinates it to God, substantiates the “creature” of both the world itself and man. The man of the New Age builds a picture of the world in a completely different way. For him, the luminaries, the earth and the person on it are peculiar mechanisms subject to physical laws, cognizable and reasonable (respectively, classical, rational, non-classical, post-non-classical pictures of the world).
IN historical reconstructions cultural epochs, along with the concept picture of the world or world model, the concepts life program, or life script. The program and scenario of life, as a rule, are inscribed in the corresponding picture of the world or model of the world.
The program of life corresponding to the mythological picture of the world medieval Rus' - these are traditional actions corresponding to birth - adolescence - maturity - old age. Each stage of this fundamentally biological series corresponds to its own scenario, which cannot be violated. The sequence of the life program based on the corresponding tradition is inscribed in the world integrity ( picture or world model).
Modern societies of the European type assume a certain independence in the formation of a life program, its scenarios, inscribing them into the corresponding picture of the world. So, European culture involves a long period of socialization (adolescence), perhaps the absence of old age (prolonged maturity, youth, childhood). Classical modern societies allow registration own picture the world within which the subject of culture (individual or group) resides. A modern European city presupposes the presence of many cultural communities, each of which draws up its own programs and scenarios that interact within the urban space in the process of intercultural communication.
The picture of the world of estates, groups, communities of past eras that left no spatial cultural texts can be reconstructed with a high degree of conventionality on the basis of archaeological data (the picture of the world of nomadic peoples).
Literature:
1. Petrukhintsev N.N. XX lectures on the history of world culture [Text]: tutorial for university students educational institutions/ N.N. Petrukhintsev. – M.: Humanit. Ed. center VLADOS, 2001. - 400s.
2. Flier A.Ya. Culturology for cultural studies [Text]: a textbook for undergraduates and graduate students, doctoral students and applicants, as well as teachers of cultural studies / A.Ya. Flier. - M.: Academic Project; Ekaterinburg: Business book, 2002. - 492 p.
8.4 Cultural mentality
In culturological literature, the concept of “mentality” (“mentality”) is now often used. They talk about the mentality of different eras, different peoples, different cultures. What does this concept mean? Mentality (from the Latin mentalis - mental, spiritual, mental) is spiritual appearance, a way of thinking, a set of psychological and behavioral attitudes that determine the originality and originality of the worldview, the way of life of people of a given culture. By definition, P.S. Gurevich, "mentality (or mentality) is the relative integrity of thoughts, beliefs, skills of the spirit, which creates a picture of the world and strengthens the unity of a cultural tradition or some kind of community" .
The mentality is formed at the mental level in the depths of the subconscious under the influence natural environment habitation, traditions, social experience and connects developed forms of consciousness with semi-conscious cultural ciphers. It reflects “the deepest level of mass consciousness, the collective ideas of people, their image of the world, values and attitudes. determining the actions, thoughts and feelings of people. In a word, it captures not only the types of people's own thinking and feeling that people realize, but also the processes that occur unconsciously, existing at the level of social psychology.
Thus, mentality is that general holistic worldview that is born from the unity of natural and cultural, emotional and rational, irrational and rational, social and individual and reveals the idea of life world people of a given culture, their inherent way of perceiving reality. AND I. Flier defines mentality as “a mental make-up, spiritual appearance, typical for people of a given culture, psychological features underlying customs and mores.
Mentalities are found in the emotional mental reactions developed over the centuries, brought to automatism, i.e. performed by people almost mechanically. It is no coincidence that the first researchers in the nature of mentalities were specialists in historical psychology (leaders of the well-known French school of Annales and their followers). They also introduced the concept of "mentality" into social science.
As an independent phenomenon, mentality should be distinguished from social moods, value orientations, ideology. Public moods are changeable, unsteady. Mentality expresses something more stable, habits, addictions, collective emotional patterns. The features that characterize the mentality are very stable and do not change for centuries, which makes it possible to determine the ethnic or national identity of culture. Thus, the national identity of Russian culture is recognizable at the stage of the Baptism of Rus', and during the period of the Mongol-Tatar yoke, and during the reign of Ivan the Terrible, and during the Petrine reforms, and under Soviet rule, and in exile, and at the present stage of development of Russia.
Mentality includes value orientations, but is not limited to them. Values are conscious, they express life attitudes, an independent choice of shrines. Mentality, on the other hand, characterizes the deep level of the collective and individual consciousness goes back to the unconscious. The carriers of mentality are not always able to express it verbally, visually, therefore, it is most often found by research by comparing it with another mentality.
Mentality and ideology also differ from each other. Ideology is more analytical, it is formed by consciousness. Mentality, like ideology, motivates the course of action, but does not always offer distinct patterns of behavior, based on more not on consciousness, but on spontaneous, semi-conscious patterns of behavior.
The phenomenon of mentality is also specific in that, unlike other behavioral-emotional stereotypes, culture is characterized by the absence of class differentiation, i.e. this is one of the few features that unites a nobleman and a peasant as representatives of the same ethnic group.
Researchers, according to various criteria, distinguish different types of mentalities. Depending on the historical era in which a person lives and acts, distinguish between such forms of historical mentality as primitive mentality (this concept was especially actively used in the analysis of archaic structures, the mythological consciousness of primitiveness, and then acquired an expanded meaning when considering various types of communities), ancient mentality, medieval mentality, mentality of modern and contemporary times.
They also distinguish ethno-national mentality - deep structures that determine the ethnic or national identity of the people and are a very stable and stable formation.
The formation of the ethno-national mentality is significantly influenced by natural (landscape, climate) factors, the type of economic life, the type of statehood, relationships with other peoples, as well as archetypes (deep, stable and unconscious cultural attitudes of the "collective unconscious"), expressing the fundamental properties of the ethnos and in largely defining features of the worldview, character, customs, traditions. This type of mentality helps to distinguish between European and American, Western and African cultures.
In addition to the above, scientists distinguish other types of mentalities characteristic of different eras and peoples. The concept of mentality is currently being developed by French humanities, and is actively used in psychoanalysis and sociology.
Cultural picture of the world
Cultural picture of the world
a system of images, ideas, knowledge about the structure of the world and the place of man in German The result of a specific vision of the world in which a person lives.
the world represented in semantic meaning for a certain social community. Its substantive basis is the system of value orientations of a given social community (its understanding of good and evil, happiness, justice, etc.), its idea of time and space, the universe, and so on. The core of the cultural picture of the world is the mentality.
Big Dictionary in cultural studies.. Kononenko B.I. . 2003 .
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