Culture (from Latin culture - cultivation, upbringing, education, development, veneration) is a specific way of organizing and developing human life, - presentation

The concept of culture is central to cultural studies. In his modern meaning it entered the circulation of European social thought from the 2nd floor. 18th century

Culture is an integral part of human existence and one of the fundamental characteristics used to study certain countries, regions, civilizations. Having arisen together with man, culture evolved with him, within its framework were born, flourished and declined original and often contradictory other ideas and currents, but she herself has always remained relatively monolithic.

Culture is a specific way of organizing and developing human life, represented in the products of material and spiritual labor, in the system of social norms and institutions, in spiritual values, in the totality of people's relations to nature, to each other and to themselves.

Culture characterizes the features of consciousness, behavior and activities of people in specific areas public life(culture of work, culture of politics and others).

The word "culture" comes from the Latin, meaning the cultivation of the soil, its cultivation, i.e. a change in a natural object under the influence of a person, in contrast to those changes that are caused by natural causes. Already in the original content, one can distinguish an important feature - the unity of culture, man and his activities. For example, the Hellenes saw in their upbringing their main difference from the "wild", "uncivilized barbarians". In the Middle Ages, the word "culture" was associated with personal qualities, with signs of personal improvement. In the Renaissance, personal perfection began to be understood as correspondence to the humanistic ideal. And from the point of view of the enlighteners of the 18th century. culture meant "reasonableness". Giambattista Vico (1668-1744), Johann Gottfried Herder (1744-1803), Charles Louis Montesquieu (1689-1755), Jean Jacques Rousseau (1712-1778) believed that culture is manifested in the rationality of social orders and political institutions, and is measured by achievements in science and art. The goal of culture and the higher purpose of reason are the same: to make people happy. It was already a concept of culture, called eudaimonic ( a direction that considers happiness, bliss, the highest goal of human life).

From 2nd floor 19th century The concept of "culture" acquires the status of a scientific category. It ceases to mean only a high level of development of society. This concept increasingly began to intersect with such concepts as "civilization" and "socio-economic formation". This concept was introduced into scientific circulation by Karl Marx. It constitutes the foundation of the materialistic understanding of history.

In the 20th century V scientific ideas about culture, the touch of romanticism finally disappears, giving it the meaning of uniqueness, creative impulse, high spirituality. French philosopher Jean Paul Sartre (1905-1980) noted that culture does not save or justify anyone or anything. But she is the work of man, in her he seeks his reflection, in her he recognizes himself, only in this critical mirror can he see his face.

In general, there is no single answer to what culture is. Now, according to some researchers, there are about a thousand definitions of culture.

The concept of "culture", - noted in philosophical dictionary, - means a historically determined level of development of society, creative forces and abilities of a person, expressed in the types and forms of organization of life and activities of people, as well as in the material and spiritual values created by them.

Therefore, the world of culture is the result of the efforts of the people themselves, aimed at improving, transforming what is given by nature itself. One can cite as an example a poem by Nikolai Zabolotsky (1903-1958):

Man has two worlds:

One who created us

Another, who we are from the century

We create to the best of our ability

That. to understand the essence of culture is possible only through the prism of the activities of man, the peoples inhabiting the planet. Culture does not exist without man.

A person is not born social, but only in the process of activity becomes one. Education and upbringing is nothing but the mastery of culture, the process of passing it on from one generation to another. Therefore, culture means the introduction of a person to society, society.

Any person, first of all, masters the culture that was created before him, thereby mastering the experience of his predecessors, but at the same time he makes his contribution, thereby enriching him.

Culture as a world of human meanings

Culture is a special sphere of public life, in which the creative nature human, and first of all it is art, education, science. But only such an understanding of culture would impoverish its content. The most complete is such an understanding of culture, which reveals the essence of human existence as the realization of creativity and freedom.

The attitude of a person to the world is determined by meaning, in turn, meaning correlates any phenomenon, any object with a person. If something is devoid of meaning, it, as a rule, ceases to exist for a person. Meaning is, as it were, an intermediary between the world and man. The meaning is not always realized by a person and not every meaning can be expressed rationally. To a greater extent, meanings lurk in the human unconscious. But the meaning can also become universally valid, uniting many people. It is these meanings that form the culture.

T. O. culture is a way of creative self-realization of a person through meaning. Culture appears before a person as a world of meanings, which inspires and unites people into a community (nation). There is a culture universal way, who makes the whole world "his", i.e. turns into a "house of human existence", into a bearer of human meanings.

When is the birth of a new culture? In order to be born new culture, it is necessary that new meanings be fixed in symbolic forms and be recognized by other people as a model, i.e. became semantic dominants.

Dominant - the dominant idea, the main feature.

Culture is the result of free human creativity, but it also keeps it within its semantic framework. In the era of cultural transformations, old meanings do not always satisfy a person. New semantic paradigms are created, according to the Russian philosopher Nikolai Aleksandrovich Berdyaev, by individual creativity.

Structure of culture

For a culture like social phenomenon fundamental are the concepts of cultural statics and cultural dynamics. The first characterizes culture at rest, immutability and repetition, the second considers culture as a process in motion and change.

The main elements of culture exist in 2 forms - material and spiritual. Aggregate material elements constitutes material culture, and non-material - spiritual.

An important feature of material culture is its non-identity material life society or material production.

Material culture includes work culture and material production, the culture of everyday life, the culture of topos, i.e. place of residence (dwellings, houses, cities), culture of attitude to one's own body, physical culture.

The totality of non-material elements forms the spiritual side of cultural statics: norms, rules, patterns, ceremonies, rituals, myths, ideas, customs. Any object of intangible culture needs a material intermediary. For example, for knowledge, books are such an intermediary.

Spiritual culture is a multi-layered formation and includes cognitive, moral, artistic, legal, pedagogical, religious and other cultures.

According to many culturologists, there are types of culture that cannot be unambiguously attributed only to the material or spiritual realm. These are, for example, economic, political, aesthetic cultures.

In cultural statics, elements are delimited in time and space. Thus, a part of the material and spiritual culture, created by past generations, withstood the test of time and passed on to the next generations, is called cultural heritage. Heritage is important factor unity of the nation, a means of uniting society in times of crisis.

In addition to cultural heritage, cultural statics also includes the concept of a cultural area - a geographical area within a different cultures similarities are found in the main features.

On a global scale cultural heritage express the so-called cultural universals - norms, values, rules, traditions, properties, which are inherent in all cultures, regardless of geographical location, historical time and social structure of society.

As already noted, culture is a very complex, multi-level system. It is customary to divide culture according to its carriers. Depending on this, world and national cultures are distinguished.

World culture is a synthesis best achievements all national cultures various peoples that inhabit the planet.

National culture, in turn, acts as a synthesis of cultures of various classes, social strata and groups of the corresponding society. originality national culture, its originality and originality are manifested both in the spiritual (language, literature, music, painting, religion) and material (features of the economic structure, traditions of labor and production) spheres of life and activity.

The set of values, beliefs, traditions and customs that guide the majority of members of society is called the dominant culture. But since society breaks up into many groups (national, social, professional, etc.), each of them gradually forms its own culture, i.e. system of values and rules of conduct. So small cultural worlds called subcultures. Talk about youth subculture, subculture national minorities, professional subculture, etc.

The subculture differs from the dominant one in language, outlook on life, and manners of behavior. Such differences may be strongly pronounced, but the subculture does not oppose the dominant culture.

And the subculture that opposes the dominant one, i.e. is in conflict with dominant values, is called counterculture.

The underworld subculture opposes human culture, and the hippie youth movement, which became widespread in the 60s and 70s. in the countries of Western Europe and America, denied the dominant american values: social values, moral standards And moral ideals consumer society, political loyalty, conformism and rationalism.

Conformism (from the late Latin Conformis - similar, consistent) - opportunism, passive acceptance of existing orders, prevailing opinions, lack of one's own positions.

Plan

Introduction 3

Culture as a specific sphere of life. culture and

"second nature". 3

The structure of culture and its main functions. 7

The problem of periodization of the cultural-historical process. 9

II. Briefly state the essence of the work of Jaspers K. "The origins of history and its purpose." Highlight the main idea of Jaspers K. in the interpretation of world history. 10

III. Tests. eleven

Conclusion. 12

Literature. 13

Introduction.

In many ways, modern concept"culture" as a civilization was formed in the XVIII - early XIX centuries in Western Europe. In the future, this concept, on the one hand, began to include differences between different groups of people in Europe itself, and on the other hand, differences between metropolitan countries and their colonies around the world. Hence the fact that in this case the concept of "culture" is the equivalent of "civilization", that is, the antipode of the concept of "nature". Using this definition, one can easily classify individuals and even entire countries according to the level of civilization. Some authors even define culture simply as “everything that is best in the world that has been created and said” (Matthew Arnold), and everything that does not fall into this definition is chaos and anarchy. From this point of view, culture is closely related to social development and progress in society. Arnold consistently uses his definition: "... culture is the result of constant improvement, arising from the processes of obtaining knowledge about everything that concerns us, it is all the best that has been said and thought" (Arnold, 1882).

1. Culture as a specific sphere of life. Culture and "second nature".

Culture is a specific way of organizing and developing human life activity, represented in the products of material and spiritual production, in the system of social norms and institutions, in spiritual values, in the totality of people's relations to nature, to each other and to themselves. In culture, first of all, the general difference between human life activity and biological forms of life is embodied. Human behavior is determined not so much by nature as by upbringing and culture. Man differs from other animals in the ability to collectively create and transmit symbolic meanings - signs, language. Beyond the symbolic cultural values(notation) no object can be included in the human world. In the same way, no object can be created without a preliminary "project" in a person's head. The human world is a culturally built world, all boundaries in it have a socio-cultural character. Outside the system of cultural meanings, there is no difference between king and courtier, saint and sinner, beauty and ugliness. The main function of culture is the introduction and maintenance of a certain social order. Allocate material and spiritual culture. material culture includes all spheres of material activity and its results. It includes equipment, dwellings, clothing, consumer goods, way of eating and settlements, etc., which together constitute a certain way of life. Spiritual culture includes all spheres of spiritual activity and its products - knowledge, education, enlightenment, law, philosophy, science, art, religion, etc. Outside of spiritual culture, culture does not exist at all, just as not a single type of human activity exists. Spiritual culture is also embodied in material media (books, paintings, diskettes, etc.). Therefore, the division of culture into spiritual and material is very conditional. Culture reflects the qualitative originality of historically specific forms of human life at various stages of historical development, within various eras, socio-economic formations, ethnic, national and other communities. Culture characterizes the features of people's activities in specific public spheres (political culture, economic culture, culture of work and life, culture of entrepreneurship, etc.), as well as the features of the life of social groups (class, youth, etc.). At the same time, there are cultural universals - certain elements common to the entire cultural heritage of mankind (age gradation, division of labor, education, family, calendar, decorative arts, interpretation of dreams, etiquette, etc.). J. Murdoch singled out more than 70 such universals. Modern sense The term "culture" acquired only in the 20th century. Initially (in Ancient Rome, where this word came from), this word denoted cultivation, "cultivation" of the soil. In the 18th century, the term acquired an elitist character and meant civility opposed to barbarism.

The characterization of the phenomenon of culture is incomplete without clarifying the correlation between natural and cultural. Studies by culturologists show that culture is non-biological, it cannot be reduced to the natural, however, there is nothing cultural to derive and build from, except from the natural. That is why they talk about the difference and unity of "natural" and "cultural". One of the first formulations expressing the specifics of culture was: "Cultura contra natura". In other words, culture was understood as something supernatural, different from naturalness, which arose not “by itself”, but as a result of human activity. At the same time, culture includes both the activity itself and its products.

Culture is often defined as "second nature". This understanding goes back to ancient Greece, where Democritus considered culture to be “second nature”. Is this definition correct? In its most general form, of course, it can be accepted. At the same time, we need to figure out whether culture really opposes nature. Cultural experts usually refer to culture as everything man-made. Nature created man, he, working tirelessly, created the “second nature”, i.e. cultural space.

The second nature is an expression emphasizing the inseparable connection of cultural activity with nature, which in this unity is the “first”, and culture itself is defined through the word “nature” (albeit the second one). In interaction with the world, a person uses two main forms of activity. The first is direct human consumption of natural resources in a biochemical, natural way. The second - the main form - the transformation of (first) nature, the creation of what is missing in it in the finished form, the so-called artifacts. They are designed to provide both biological needs (for more high level and in addition to the first form), and extra-natural needs - social. The result of this is the "humanization" of nature, the creation of a new world, printing human activity(in contrast to the world of "virgin" nature). In this new human world- "second nature" - includes not only the objects and results of labor, but also the material foundations of social relations, joint activities to overcome not only the "first" (it remains less and less), but also the "second" nature, as well as changes and the person himself, up to bodily manifestations.

Sometimes this term is simply identified with the concept of "culture", which is perceived as something that is "won back" by labor and the spirit of man from nature itself as "nature". However, there is a flaw in this approach to the problem. A paradoxical train of thought arises: to create a culture, a distance from nature is needed. It turns out that nature is not as important for a person as the culture in which he expresses himself. Isn't this view of cultural creativity the origins of a predatory, destructive attitude towards nature? Doesn't the glorification of culture lead to the belittling of nature?

It is impossible not to see that activity (especially on early stages development of mankind) is organically connected with what nature offers to man in its originality. The direct impact of natural factors (landscape, climate, the presence or absence of energetic or material resources, etc.) can be traced in different directions: from tools and technologies to everyday life and the highest manifestations of spiritual life. This allows us to say that the cultural reality is nothing but natural, continued and transformed by human activity. At the same time, culture is something opposite to nature, which exists forever and develops without the participation of human activity, and the old culturologists are right in this.

Without nature there would be no culture, because man creates in nature. He uses the resources of nature, he discovers his own natural potential. But if man had not transgressed the limits of nature, he would have been left without culture. As a human creation, culture surpasses nature, although nature is its source, material, and place of action. Human activity is not entirely given by nature, although it is connected with what nature gives in itself. The nature of man, considered without this rational activity, is limited only by the faculties of sense perception and instincts.

Man transforms and completes nature. Culture is formation and creativity. Contrasting culture and nature does not make sense, since a person is to a certain extent nature, although not only nature ... There was not and is not a purely natural person. From the origins to the sunset of its history, there was, is and will be only a “cultural man”, that is, a “creative person”.

However, the mastery of external nature is not in itself culture, although it is one of its conditions. To master nature means to master not only external but also internal life, which only man is capable of. He took the first step towards breaking with nature, starting to build his own world on it, the world of culture as the highest stage of evolution. On the other hand, man serves as a connecting link between nature and culture. Moreover, its internal belonging to both of these systems indicates that between them there are relations not of contradiction, but of mutual complement and unity.

So, man and culture carry the nature of mother earth, their natural biological prehistory. This is especially evident now, when humanity is going out into space, where without the creation of an ecological refuge, human life and work are simply impossible. The cultural is natural, continued and transformed by human activity. And only in this sense can one speak of the cultural as a supranatural, extrabiological phenomenon. At the same time, it should be emphasized that culture cannot be above nature, for it will destroy it. Man with his culture is part of an ecosystem, therefore culture is called upon to be part of a system common with nature.

Culture as a system of values and norms.

Culture, primarily through language, a system of values, norms, ideals, meanings and symbols, sets a person a certain way of seeing and recognizing the world, creating certain forms of life activity in it. Therefore, numerous, often conspicuous differences between countries, peoples, social groups come down mainly to a significant divergence in the system of cultural meanings, which are embodied in the language, customs, rituals that function in a given country or social community (ethnic, territorial, etc.). traditions, features of the way of life and life of people, organization of their leisure. In sociology, culture is considered primarily in its social aspect, i.e. in terms of its place and role in social world, in the development of the processes of social structuring of society, in the quantitative and qualitative determination of the results of the latter. In this sense, the study of culture means its inclusion in certain conditions of social stratification and territorial distribution. Culture has a differentiating class, ethnic, civilizational, religious content, i.e. certain, moreover, its important components are aimed at maintaining, ensuring the stability and dynamism of the development of certain social, national, territorial and other communities that differ from each other. This is confirmed not only by numerous historical evidence or modern scientific data, but even by ordinary observations.

Culture is phenomena, properties, elements of human life that qualitatively distinguish a person from nature. This difference is connected with the conscious transforming activity of man. The concept of "culture" can be used to characterize the behavior of consciousness and the activities of people in certain areas of life.

Culture cannot be seen as a "part" of society, or society as a "part" of culture. Consideration of the functions of culture allows us to define culture as a mechanism of value-normative integration social systems. This is a characteristic of the integral property of social systems.

It is impossible to make a clear distinction between "social" and "cultural", but it is also impossible to completely identify them. Separation of "social" and "cultural" aspects of human existence is possible only in theory. In practice, they exist in an inseparable unity. Culture is, first of all, a set of meanings and meanings that people are guided by in their lives.

In the process of its functioning in society, culture appears as a multifaceted value-normative system of symbols, knowledge, ideas, values, norms, patterns of behavior that regulates the behavior of individuals and social groups. But behind this system lies a creatively transforming human activity aimed at creating, distributing, consuming (assimilating) spiritual and material values.

Values are ideas about the significant, important, which determine the life of a person, allow you to distinguish between desirable and undesirable, what should be strived for and what should be avoided.

Values determine the meaning of purposeful activity, regulate social interactions. In other words, values guide a person in the world around and motivate. The subject's value system includes:

1) meaningful life values - ideas about good and evil, happiness, purpose and meaning of life;

2) universal values:

a) vital (life, health, personal security, welfare, education, etc.);

b) public recognition (industriousness, social status, etc.);

c) interpersonal communication (honesty, compassion, etc.);

d) democratic (freedom of speech, sovereignty, etc.);

3) particular values (private):

a) attachment to small homeland, family;

b) fetishism (belief in God, striving for absolutism, etc.). Today there is a serious breakdown, a transformation of the value system.

Values occupy a leading place in regard to the performance by social systems of the functions of preserving and reproducing the sample, tk. they are nothing more than representations of actors about the desired type of social system, and it is they that regulate the processes of acceptance by the subjects of the action of certain obligations.

Values can be classified in different ways. By type of value can be divided into material and ideal. Material values are associated with practical activities, have a material form and are involved in socio-historical practice. Spiritual values are associated with the result and process of intellectual and emotionally figurative reflection of reality. Spiritual ones differ from material ones in that they are not of a utilitarian nature, they are not depreciated in the process of consumption, they have no consumption limits, and they are durable.

There are values that characterize the historical era, socio-economic structure, nation, etc., as well as specific values of professional and demographic groups (for example, pensioners, youth) and other associations of people, including groups with an asocial orientation. The heterogeneity of the social structure of society leads to the coexistence in it in any historical period of time of various, sometimes even contradictory values.

Highly abstract values such as love, duty, justice, freedom are not always realized in the same norms, collectives and roles under all circumstances. In the same way, many norms regulate the actions of many groups and roles, but only in a certain part of their actions.

In any culture, values are arranged in a certain hierarchy. At the top of the pyramid of values are the values that make up the core of culture.

The most important elements of human culture are norms, the totality of which is called the normative system of culture. Rules that allow or forbid something to do exist in any society. Cultural norms are prescriptions, requirements, wishes and expectations of appropriate (socially approved) behavior. Norms are some ideal samples (patterns). They indicate where, how, when and what exactly a person should do, what to say, think, feel and act in specific situations.

Norms prescribe patterns of behavior and are transmitted to the individual in the process of inculturation. Some rules and regulations are limited private life, others permeate the entire social life. Since in a collective the public is usually placed above the personal, the rules of private life are less valuable and strict than those of public life, unless, of course, they have changed their status and become public.

Norms are forms of regulation of behavior in a social system and expectations that determine the range of acceptable actions. There are the following types of norms:

1) formalized rules (everything that is officially recorded);

2) moral rules (associated with people's ideas);

3) patterns of behavior (fashion).

The emergence and functioning of norms, their place in the socio-political organization of society are determined by the objective need to streamline social relations. Norms, ordering the behavior of people, regulate the most diverse types of social relations. They are formed into a certain hierarchy, distributed according to the degree of their social significance.

The formation of norms of behavior is directly related to the concept of culture in the broad sense of the word.

norms, existing in society and performing the main function in it - to integrate social systems - are always specific and specialized in relation to individual social functions and types of social situations. They not only include elements of the value system, specified to the appropriate levels in the structure of the social system, but also imply specific ways of orientation for action in certain functional and situational conditions specific to certain individuals, groups and roles.

Values and norms are interdependent. Values condition the existence and application of norms, justify and give them meaning. Human life is a value, and its protection is a norm. A child is a value, the duty of parents to take care of him in every possible way is a social norm. In turn, especially significant norms become values. In the status of an ideal or standard, cultural norms - values , especially respected and revered by ideas about how the world should be arranged and how a person should be. Functional differences between norms and values proper as regulatory instances are that values are more related to the goal-setting aspects of human activity, while norms gravitate mainly to the means and methods of its implementation. The normative system determines activity more rigidly than the value system, because, firstly, the norm has no gradations: it is either followed or not. Values differ in "intensity" and are characterized by a greater or lesser degree of urgency. Secondly, a specific system of norms is based on internal solidity: a person in his activity follows it completely and completely, simultaneously; rejection of any of the elements of this system means instability, inconsistency of his personal structure of relations. As for the system of values, it is usually built on the principle of hierarchy: a person is able to “sacrifice” some values for the sake of others, vary the order of their implementation. Finally, these mechanisms perform, as a rule, a different role function in the formation of the personality-motivational structure of activity. Values, acting as certain targets, determine the upper limit of the level of social claims of the individual; norms are the average "optimum", overstepping the boundaries of which a person runs the risk of falling under the influence of informal sanctions. In any society, values are protected. For violation of norms and violation of values, all sorts of sanctions and punishments are relied upon. On compliance cultural norms oriented huge mechanism of social control. The press, radio, television, books propagate the norms and ideals that a civilized person must comply with. Their violation is condemned, and observance is rewarded.

A cultural norm is a system of behavioral expectations, a cultural image of how people are expected to act. From this perspective, a normative culture is an elaborate system of such norms, or standardized, expected ways of feeling and acting, that members of a society follow more or less exactly. Obviously, such rules based on tacit consent people may not be resilient enough. Changes taking place in society will transform conditions joint activities of people. Therefore, some norms cease to meet the needs of members of society, become inconvenient or useless. Moreover, outdated norms serve as a brake on the further development of human relations, a synonym for routine and rigidity. If such norms appear in a society or in any group, people strive to change them in order to bring them into line with the changed conditions of life. The transformation of cultural norms occurs in different ways. If some of them (for example, norms of etiquette, everyday behavior) can be transformed relatively easily, then the norms that govern the most significant spheres of human activity for society (for example, state laws, religious traditions, norms of linguistic communication) are extremely difficult to change and the adoption them in a modified form by members of society can be extremely painful. Such a difference requires the classification of norms and the analysis of the process of norm formation.

Cultural norms perform very well in society important features. They are duties and indicate the measure of necessity in human action; serve as expectations regarding the future act; control deviant behavior.

In an extremely broad sense, "culture" covers everything created by people - from science and religious beliefs to methods of making stone axes. If we use the term "culture" in this sense, then the forms of human social life can be considered as a product of culture. After all, the family, and religion, and forms of economic activity and political power- all this is not given "from nature", but arose as a result of human activity and interaction. Forms social life animals are conditioned by instincts, and therefore, in fact, do not change. The forms of people's social life are constructed by people, albeit in most cases spontaneously and not purposefully; and differ in variability and variability. Packs of wolves and anthills today live according to the same "laws" as hundreds of years ago.

Human societies have undergone many changes during this period. It can be said that the social forms of human life are a product of culture. But culture is also a product of society, a product of human activity. It is the individuals who make up this or that human community that create and reproduce cultural patterns.

Consideration of the functions of culture makes it possible to define culture as a mechanism for the value-normative integration of social systems. This is a characteristic of the integral property of social systems.

Culture (from Latin culture cultivation, upbringing, education, development, veneration) is a specific way of organizing and developing human life, represented in the products of material and spiritual labor, in the system of social norms and institutions, in spiritual values, in the totality of people's attitudes to nature, among themselves and to themselves.

Two types of cultural elements: 1. Material - these are physical objects created by human hands. They are called artifacts (steam engine, book, temple, house). Artifacts have a certain symbolic meaning perform the intended function and are of value to the group or society. 2. Non-material (spiritual) elements of culture are rules, samples, standards, models and norms of behavior, laws, values, ceremonies, rituals, symbols, knowledge, ideas, customs, traditions, language.

Rules - elements that regulate people's behavior in accordance with the values of K. Sociocultural norms - standards of behavior. sign social norm- its imperativeness (imperiousness). A norm is an imperative expression of a value defined by a system of rules that are aimed at its reproduction. Social punishments or rewards that encourage compliance with norms are called sanctions. Positive sanctions (cash reward giving power, prestige). Negative sanctions(fine, reprimand). Sanctions acquire legitimacy on the basis of norms.

Cultural agents: large social groups, small social groups, individuals. Cultural institutions - organizations that create, perform, store, distribute works of art, as well as sponsoring and educating the population cultural property(schools and universities, academies of sciences, ministries of culture and education, lyceums, galleries, libraries, theaters, educational complexes, stadiums).

The main functions of culture: 1. Protective function - with the help of artificially created tools and devices of labor tools, medicines, weapons, Vehicle man greatly increased his ability to adapt to the world around him, to subjugate nature to himself. 2. Creative function - transformation and exploration of the world.

The main functions of culture: 3. Communicative function - the transfer of information in any form: oral and written communication, communication of groups of people, nations, the use of technical means of communication. 4. Significative - the function of determining values and values. Any natural phenomenon involved in cultural circulation gets its name.

The main functions of culture: 5. Normative function - is responsible for the creation of norms, standards, rules of human behavior. 6. Relaxation function Relaxation is the art of physical and mental relaxation, relaxation. Stylized forms of stress relief entertainment, holidays, rituals.