What are types of culture. Types and forms of culture

Ministry of General and vocational education Russian Federation

Samara State Economic Academy

Department of Philosophy

Test

By discipline: "Culturology"

Subject: “The structure of culture. Classification of its types.

Completed by: Neudakhin D.B.

IV year, faculty of VVDO

Specialty: FIKR

Checked by: Kostin V.I.

Samara 2001

Plan

1. The structure of culture

1.1. Basic elements of culture

1.2. Tradition is a fundamental concept of cultural studies

1.3.

1.4.

2. Classification of types of culture

2.1. Types of culture as different areas of application of the concept

2.2. Subject and personal types of culture

2.3. Types of culture and forms of culture

1. The structure of culture

1.1 Basic elements of culture

Culture is the unity and harmony of the spiritual and the material, but the spirit of man is still responsible for this unity and this harmony, which manifests its decisive role in culture. the determining role of the spiritual principle of culture lies in the fact that it is creative work human spirit determines the true measure of unity and harmony of spiritual and material forms culture.

The concept of "cultural level"

When the basis is philosophical analysis, the structure of culture is considered simply as an object of knowledge, regardless of national or class characteristics, age or professional characteristics.

If culture itself is quality human existence, then its level can be expressed quantitatively and include a set of indicators: the nature and organization of production, forms of ownership, the nature of power, social structure.

Cultural level - an indicator of culture or the degree of development of an individual, team or society certain types activity or behavior cultural property previous generations.

Culture and civilization

The desire to express and consolidate one's culture in some way outwardly, to make the subject type of culture the only indicator cultural level has always been human. Evidence of this is the role of clothing and jewelry among ancient people. The growing role of objective culture in the life of society is associated with its civilized development. The term "civilization" itself appeared in the 18th century. until the 20th century it was used as a synonym for culture. B| In the present century, these two concepts are used in different senses. Civilization is a necessary stage in the development of almost all societies, at this stage they become visible and receive independent development results cultural activities.

External and internal culture, their relationship and interconversion

The real danger of civilization is that in everyday,

life, a person may lose the ability to distinguish between the activity itself and its results. External, visible world culture becomes for him the only way her existence. Then the appearance of culture is formed.

In cultural studies, it is customary to distinguish between external and internal determination (conditionality) of culture. The economy, social relations causally determine the development of culture, but it is still created by a person, i.e. there is an internal conditioning of culture. The general state of culture is a kind of resultant of these two factors. We can say this: civilization is the predominant breakdown and impact of external objective culture on general development culture as a whole, that is, per person.

If civilization is high level external culture,

then the higher should be the level of a person's internal culture. Its indicator is the freedom of a person to resist the influence of external, superficial, fashionable events on him. Everyday life. An indicator of internal culture is not only an abundance of knowledge or abilities.

The ability to restrain oneself characterizes the inner culture of a person much more than the ability to perform some kind of action. The ability to restrain oneself is the ability to keep oneself in the direction of the goal.

Cultural orientations

External and internal culture should not oppose each other. The condition of their unity is the self-determination of man.

Mastering an external culture, a person develops his own culture, if at the same time he preserves what A.S. Pushkin called "man's self-reliance". But what is more important is not the magnitude of the assimilation of external culture, but the growth and production of internal culture. At the same time, the assimilation of culture becomes the assimilation of the art of being human. Being a kind of attire of a person, it characterizes him in the same way as the clothes he wears.

But it is of decisive importance how exactly a person sees himself in culture, as whom he considers himself, what he considers the main thing in a person, and what is secondary. For example, for decades in our society, the personality of the worker was considered as a measure to which the personality of the peasant or intellectual was adjusted. This was a consequence of the dominance of the ideology of the working class. The image of a factory man also determined the appearance of our culture, art, literature, where the so-called production theme was intensively promoted and planted. This image largely determined the appearance of our cities, where residential buildings often resemble factory buildings. By the measure of this image, an administrative-command system was also formed, the essence of which is that the whole society is run like a huge plant or factory.

Therefore, although culture as a whole is oriented towards man, what matters is the idea of him that nourishes the growth of culture at a certain stage.

1.2 Tradition is a fundamental concept of cultural studies

The transmission and preservation of social and cultural experience from generation to generation is called tradition. Traditions are certain values, norms of behavior, customs, rituals, ideas. Traditions can sometimes be seen as survivals, i.e. as obstacles further development culture. They can disappear and then reappear. Traditions can be positive when something is accepted, but can also be negative when something is rejected, as it is "out of tradition" as they say. this society or groups of people. Time makes a selection of traditions, and the eternal ones, such as respect for parents, for a woman, are always modern.

Custom, rite, ritual as moments of tradition

Tradition covers a wider range of phenomena than custom, which sometimes resembles a stereotype in behavior. But the custom does not exist separately from the tradition, it is its variety. A rite, or ritual, is a certain order of actions by which a custom is performed and fixed.

traditional society

Traditions and customs contribute to the stability and balance of society. This can be said about the primitive community, and about modern society. Traditions are channels of various currents public life. There were traditional societies in China, India, Japan, and some other countries. Russia possessed almost all the features of a traditional society. The spiritual culture of a traditional society, as a rule, is quite high.

1.3 Needs and their role in culture

Culture serves as a means of satisfying needs.

A need is a lack, a need for something necessary. But it is better to say that a need is the very need for something, i.e. an internally conditioned state of a person or simply a feeling that he realizes as a need for satisfaction.

A need as a necessity forces a person to act in the direction of its satisfaction.

Distinguish between the initial, or primary, needs of a person, which are associated with his biology and psyche, and the secondary ones, which are formed in him by life in society or culture.

The need for any things or actions makes them significant for a person, arouses in him interest and activity, which can be creative, or can be empty chores and worries to meet their needs.

What has some meaning for a person and arouses his interest is a value. The world of such values and their production is culture. Consequently, we have such a chain of concepts: feelings - needs - interests - values - culture.

Each concept contains the previous one, and the stability and close connection of all links in the chain is ensured by tradition as a way of existence of culture. The role of tradition is that it creates the continuity of culture and the continuity of needs, interests, etc. Tradition is a need in culture itself. It can be thought of as "the genetics of culture".

1.4 Culture as a system of values

Hierarchy of values of culture (civilization)

The closer the hierarchy of values to the general cultural one, the higher the level of culture of a given society.

Plato paid attention to the problem of the hierarchy of values. Millennia have passed since then, the hierarchy of values has gradually developed as a result of the experience of the cultural activities of many peoples. It can be represented as follows:

The sphere of vital (vital) values and benefits (housing, food, clothing, hygiene, comfort, etc.);

Separate spiritual values (science, art, principles of economic management, politics, etc.);

Moral values and, above all, the recognition of the value of the individual as an inalienable (inalienable) dignity of a person.

In turn, the scope moral values can be represented as: - respect for life (reverence for life, in the words of A. Schweitzer) and for death (personal responsibility for life | in front of the fact of death, which no one can remove from a person);

1. The concept of culture

Culture is a diverse concept. This scientific term appeared in Ancient Rome, where the word "cultura" meant the cultivation of the land, upbringing, education. At frequent use this word lost its original meaning and began to denote the most different sides human behavior and activities. The sociological dictionary gives the following definitions of the concept of "culture": "Culture is a specific way of organizing and developing human life, represented in the products of material and spiritual labor, in the system social norms and institutions, in spiritual values, in the totality of people's relations to nature, to each other and to themselves.

Culture is phenomena, properties, elements human life which qualitatively distinguish man 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 the consciousness and activities of people in certain areas of life (work culture, political culture). The concept of "culture" can fix the way of life of an individual (personal culture), a social group (national culture) and the whole society as a whole.

culture can be divided into various features on different types:

1) by subject (bearer of culture) into social, national, class, group, personal;

2) according to the functional role - to the general one (for example, in the system general education) and special (professional);

3) by genesis - into folk and elite;

4) by type - into material and spiritual;

5) by nature - into religious and secular.

From the foregoing, it becomes obvious that culture plays important role in the life of society, which consists primarily in the fact that culture acts as a means of accumulation, storage and transmission of human experience.

This role of culture is realized through a number of functions:

Educational and educational function. We can say that it is culture that makes a person a person. An individual becomes a member of society, a person as he socializes, i.e. masters knowledge, language, symbols, values, norms, customs, traditions of his people, his social group and all of humanity. The level of culture of an individual is determined by its socialization - familiarization with cultural heritage, as well as the degree of development of individual abilities. The culture of personality is usually associated with developed creative abilities, erudition, understanding of works of art, fluency in native and foreign languages, accuracy, politeness, self-control, high morality, etc. All this is achieved in the process of upbringing and education.

Integrative and disintegrative functions of culture. For these functions Special attention drew in his studies E. Durkheim. According to E. Durkheim, the development of culture creates in people - members of a particular community a sense of community, belonging to one nation, people, religion, group, etc. Thus, culture unites people, integrates them, ensures the integrity of the community. But uniting some on the basis of some subculture, it opposes them to others, and separates wider communities and communities. Within these broader communities and communities, cultural conflicts can arise. Thus, culture can and often performs a disintegrating function.

Regulatory function of culture. As noted earlier, in the course of socialization, values, ideals, norms and patterns of behavior become part of the self-consciousness of the individual. They shape and regulate her behavior. We can say that culture as a whole determines the framework within which a person can and should act. Culture regulates human behavior in the family, at school, at work, at home, etc., putting forward a system of prescriptions and prohibitions. Violation of these prescriptions and prohibitions triggers certain sanctions that are established by the community and supported by the power of public opinion and various forms institutional coercion.

The function of translation (transfer) of social experience is often called the function of historical continuity, or information. Culture, which is a complex sign system, transmits social experience from generation to generation, from era to era. In addition to culture, society has no other mechanisms for concentrating the entire wealth of experience that has been accumulated by people. Therefore, it is no coincidence that culture is considered the social memory of mankind.

The cognitive (epistemological) function is closely connected with the function of transferring social experience and, in a certain sense, follows from it. Culture, concentrating the best social experience of many generations of people, acquires the ability to accumulate the richest knowledge about the world and thereby create favorable opportunities for its knowledge and development. It can be argued that a society is as intellectual as it fully uses the richest knowledge contained in the cultural gene pool of mankind. All types of society that live today on Earth differ significantly primarily on this basis.

Regulatory (normative) function is associated primarily with the definition (regulation) of various aspects, types of social and personal activities of people. In the sphere of work, everyday life, interpersonal relations, culture in one way or another influences the behavior of people and regulates their actions and even the choice of certain material and spiritual values. The regulatory function of culture is supported by such normative systems as morality and law.

The sign function is the most important in the system of culture. Representing a certain sign system, culture implies knowledge, possession of it. It is impossible to master the achievements of culture without studying the corresponding sign systems. Thus, language (oral or written) is a means of communication between people. Literary language acts as essential tool mastering national culture. Specific languages are needed for understanding the world of music, painting, theater. Natural Sciences also have their own sign systems.

The value, or axiological, function reflects the most important qualitative state of culture. Culture as a certain system of values forms a person's well-defined value needs and orientations. By their level and quality, people most often judge the degree of culture of a person. Moral and intellectual content, as a rule, acts as a criterion for an appropriate assessment.

Social functions of culture

The social functions that culture performs allow people to carry out collective activities, optimal way satisfying your needs. The main functions of culture are:

social integration - ensuring the unity of mankind, a common worldview (with the help of myth, religion, philosophy);

organization and regulation of the joint life of people through law, politics, morality, customs, ideology, etc.;

provision of people's livelihoods (such as knowledge, communication, accumulation and transfer of knowledge, upbringing, education, stimulation of innovations, selection of values, etc.);

regulation of individual areas human activity(life culture, recreation culture, labor culture, food culture, etc.).

Thus, the system of culture is not only complex and diverse, but also very mobile. Culture is an indispensable component of the life of both society as a whole and its closely interconnected subjects: individuals, social communities, social institutions.

→ The structure of culture and its main elements

Considering culture in a broad sense, it is possible to single out the material and spiritual means of human life. In other words, culture consists of elements that form a certain unity: material and spiritual culture . Both are created by man himself. Spiritual culture plays a decisive role in this unity. At the same time, we are not talking about excluding or belittling the role of the material side of society's life. Culture is the unity of the spiritual and the material, but the harmony of this unity is ensured by the spiritual activity of man.

material culture

Material culture (material values) exists in subject form. These are houses, machines, clothes - everything that an object turns into a thing, i.e. an object, the properties of which are determined by the creative abilities of a person, have an expedient purpose.

Material culture is the spirituality of a person, transformed into the form of a thing, it is, first of all, the means of material production. These are energy and raw material resources, tools (from the simplest to the most complex), as well as various types of practical human activities. In concept material culture also include the material-objective relations of a person in the sphere of exchange, i.e. industrial relations. Kinds material assets: buildings and structures, means of communication and transport, parks and man-made landscapes - are also included in material culture.

It should be borne in mind that the volume of material values is wider than the volume of material production, therefore, they also include monuments, archaeological sites, architectural values, equipped natural monuments, etc.

Material culture is created to improve human life, to develop it creativity. In the history of mankind, various conditions have developed for the realization of the material and technical capabilities of a person, for the development of his "I". Lack of harmony between creative ideas and their implementation led to the instability of culture, to its conservatism or utopianism.

spiritual culture

spiritual culture , closely connected with the material and technical development of society, includes the totality of the results of spiritual activity and spiritual activity itself. The earliest, established types of spiritual culture are religious beliefs, customs, norms and patterns of human behavior that have developed in specific historical social conditions. The elements of spiritual culture also include art, morality, scientific knowledge, political ideals and values, various ideas. It is always the result of the intellectual, spiritual activity of man. Spiritual culture, like material culture, is also created by man to meet his specific needs. Of course, the division of culture into material and spiritual is to a certain extent conditional. After all culture is the self-creation of man as a species. On the one hand, a person generates culture, on the other hand, he himself acts as its result. But in the interests of analyzing such a multidimensional concept as culture, let's take the starting points: there are material production- the production of things, and there is spiritual production - the production of ideas. From this follows the structural division of culture.

The difference between material and spiritual culture can be traced in various directions. So, for example, the values of spiritual culture (art) do not experience obsolescence, unlike tools, machine tools, etc. In addition, spiritual values can exist not only in an objective form (books, paintings, etc.), but also as acts of activity. For example, the game of a violinist, an actor on stage, etc.

Finally, spiritual values bear the imprint of the identity of their creator: poet, singer, artist, composer. The unique individuality of the author allows us to comprehend not only the content, but also the emotional and sensual essence of works of art, philosophical ideas, religious systems, etc.

Obviously, a person's need for spiritual values is unlimited, in contrast to the level of material well-being, which has limits. Manifestations of spiritual culture are customs, traditions, norms.

Custom represents one of the most ancient phenomena of spiritual culture. IN primitive society the first customs were formed as regulators of human behavior.

Customs are formed mainly in the domestic environment, therefore, they are distinguished by stability, longevity, and “survivability”. They are present in any developed culture, as habitual patterns of behavior that are little exposed to awareness. ( "Let's sit down, friends, before a long journey, let the path seem easy"). A custom is a stereotype in human behavior. Customs are closely related to traditions, which are maintained through ceremonial and ritual actions. As links of one chain, such concepts as custom, rite, ritual should be considered. Often they are defined as a moment of tradition.

tradition called the transmission and preservation of social and cultural experience from generation to generation. Traditions are certain values, norms of behavior, customs, rituals, ideas. Sometimes they are perceived as remnants, they can disappear and then be reborn. The selection of traditions produces time, but there is also eternal traditions: honoring parents respectful attitude to a woman, etc.

The mode of existence of tradition, in addition to customs, is also rites or rituals. A rite is a sequential order of actions that completes a custom. Rites, as a rule, are tied to certain dates or events (rite of initiation, initiation into students, wedding ceremonies, rites associated with the end of the harvest - “dozhinki”) and others.

Norms can operate in a spiritual culture. Norm is a generally accepted rule of conduct or action. They (norms) stand out from the customs and acquire an independent existence. Human actions are largely determined by the norms accepted in society. Distinguish norms-prescriptions, norms-prohibitions, norms-samples. The latter reflect the level of culture achieved in society.

Values are a more complex and developed product of spiritual culture. Value implies a choice, allows different, even opposite decisions and preferences. Value includes such elements as the interest and need of the individual, duty and ideal, motivation and motive. There are different types of values: moral, religious, artistic and aesthetic, political, vital(related to in a healthy way life). You can also talk about family and related values, labor, ideological. Often, values in certain cultures are personified in the form of saints, heroes, leaders, classics, etc. A rich set of values of a particular culture indicates the level of the spiritual culture of society, its ability to communicate with other cultures.

If we classify the elements of spiritual culture, considering it as one of the forms of social consciousness, then on this basis it stands out:

political culture;
moral culture(morality);
aesthetic culture (art);
religious culture;
philosophical culture, etc.

But this is not the only attempt to classify the elements of spiritual culture. With a social approach, culturologists distinguish two forms of existence of culture: mass and elite . Mass culture is a type of cultural production that is produced every day in large volumes (detective, western, melodrama, musical, comic book, etc.). Producer and consumer elite culture is the highest, privileged stratum of society - the elite. The content of culture is all human activity.

Having considered the structure of culture, it should be noted the presence in the culture of each people class and universal, national and international values. In traditional societies with a rigid organization, the authority of social norms, and strong power, such non-class forms of culture as science, technology, and language slowly developed. The same forms of culture on which the power of the ruling classes was based were quite developed. This is art. So, for example, in our society, where the working class was declared the "hegemon", culture was built according to the measure proletarian culture which led to the aggravation of the problem of universal values.

Universal, i.e. supraclass values exists in every national culture. national character culture is manifested not only in self-consciousness, in the mentality of the nation, but also in the fact that each nation considers its culture both native and universal at the same time. The word "people" means in the names of many tribes and peoples "real people", i.e. every nation quite naturally considers itself a real person, first of all. As an example harmonious combination national and international origins in culture is usually called Japan. On the one hand, Japan traditional society with special traditions, customs, values, on the other hand, in recent decades this country was able to successfully combine international technologies, innovations in the field of technology and production with the national characteristics of its culture and pulled ahead in a harmonious combination of one and the other.

Needs play an important role in the development of culture. Need - this is a need for something, this is a certain state of a person associated with a feeling of need, satisfaction. Need drives a person to act. Eat primary human needs - natural, and secondary - social or cultural. A person values cultural needs higher than natural ones, although life value the latter is often underestimated fresh air, pure water, natural nature). The role of needs is that a person with their occurrence awakens interest in something. This leads to creative activity, to some kind of discoveries, inventions, ideas, etc. As a result, certain values are created, the production of which is culture.

Physical Culture

- this is the transformation of the natural principle in man himself; formation of socially necessary skills and abilities human body. An analysis of the composition of the Russian language shows that words denoting innate bodily actions make up no more than 0.9% of the total number of verbs that reflect actions learned by a person through training.

At the core physical culture lies home physical training, including the development of coordination of movements of the entire body of the child (the formation of macro-actions) and the articulatory apparatus (micro-movements of the maxillofacial muscles, respiratory organs, digestion). In other words, this is the solution of such a responsible task as teaching speech, walking upright, moving objects, hygiene rules, cultivating differences in behavior based on gender or age.

On this foundation, all subsequent, more complex or specialized physical skills and coordinated movements are built, such as ballet dance, hand movements of a turner, surgeon or magician. To learn all this, one needs not so much suitable physical data as rich cultural traditions and the ability brought up in a person to improve body movements in relation to certain professional tasks.

Types of culture

In addition to the main forms of culture, there are also different kinds culture. Among a large number classifications can focus on the one that relies on the concept of the subject-bearer of culture, as the most generalized and universal. Applying everything we already know about this concept, we get the following distribution of types of culture: culture of society, culture of the team (organization), culture of the individual .

None of the types of culture can be reduced to the other two, either in total or separately. So, society culture is an objective entity cultural creativity, the structure and patterns of which do not depend on the activities of individual teams or individuals, are primary in relation to it. Team culture is formed as a result of the accumulation of experience, traditions joint activities stable group of people. culture of personality is determined not only by the degree of assimilation of social and collective culture, but also subjectivity, the unique character of each particular "I".

It should be noted that any classification of forms and types of culture is, to some extent, relative, and in reality they are intertwined and interconnected with each other. The complexity of socio-cultural reality is also determined by the historical variability (variability) of all its essential characteristics. Therefore, introduced theoretical concepts subject, types and forms of culture need further interpretation with the help of specific historical material.

The structure of culture. Classification of its types

Ministry of General and Vocational Education of the Russian Federation

Samara State Economic Academy

Department of Philosophy

Test

By discipline: "Culturology"

Subject: “The structure of culture. Classification of its types.

Completed by: Neudakhin D.B.

IVcourse, VViDO faculty

Specialty: FIKR

Checked by: Kostin V.I.

Samara 2001

Plan

1. The structure of culture

Basic elements of culture

Tradition is a fundamental concept of cultural studies

Needs and their role in culture

Classification of types of culture

Types of culture as different areas of application of the concept

Subject and personal types of culture

1. The structure of culture

Basic elements of culture

Culture is the unity and harmony of the spiritual and the material, but the spirit of man is still responsible for this unity and this harmony, which manifests its decisive role in culture. the defining role of the spiritual principle of culture lies in the fact that it is the creative work of the human spirit that determines the true measure of the unity and harmony of the spiritual and material forms of culture.

The concept of "cultural level"

If culture itself is a quality of human existence, then its level can be expressed quantitatively and include a set of indicators: the nature and organization of production, forms of ownership, the nature of power, social structure.

Cultural level - an indicator of culture or the degree of development by an individual, a team or society of certain types of activities or behavior, cultural values of previous generations.

Culture and civilization

The desire to express and consolidate one's culture in some external way, to make the objective form of culture the only indicator of the cultural level, has always been characteristic of man. Evidence of this is the role of clothing and jewelry among ancient people. The growing role of objective culture in the life of society is associated with its civilized development. The term "civilization" itself appeared in the 18th century. until the 20th century it was used as a synonym for culture. B| In the present century, these two concepts are used in different senses. Civilization is a necessary stage in the development of almost all societies; at this stage, the results of cultural activity become visible and receive independent development.

External and internal culture, their relationship and mutual transformation

The real danger of civilization is that in everyday,

life, a person may lose the ability to distinguish between the activity itself and its results. The external, visible world of culture becomes for him the only way of its existence. Then the appearance of culture is formed.

In cultural studies, it is customary to distinguish between external and internal determination (conditionality) of culture. The economy, social relations causally determine the development of culture, but it is still created by a person, i.e. there is an internal conditioning of culture. The general state of culture is a kind of resultant of these two factors. We can say this: civilization is the predominant breakdown and impact of external objective culture on the overall development of culture as a whole, that is, on a person.

If civilization is a high level of external culture,

then the higher should be the level of a person's internal culture. Its indicator is the freedom of a person to resist the impact on him of external, superficial, fashionable events of everyday life. An indicator of internal culture is not only an abundance of knowledge or abilities.

Cultural orientations

External and internal culture should not oppose each other. The condition of their unity is the self-determination of man.

Therefore, although culture as a whole is oriented towards man, what matters is the idea of him that nourishes the growth of culture at a certain stage.

1.2 Tradition is a fundamental concept of cultural studies

The transmission and preservation of social and cultural experience from generation to generation is called tradition. Traditions are certain values, norms of behavior, customs, rituals, ideas. Traditions can sometimes be perceived as survivals, that is, as obstacles to the further development of culture. They can disappear and then reappear. Traditions can be positive when something is accepted, but can also be negative when something is rejected because it is "not in the tradition", as they say, of a given society or group of people. Time makes a selection of traditions, and the eternal ones, such as respect for parents, for a woman, are always modern.

Custom, rite, ritual as moments of tradition

traditional society

Traditions and customs contribute to the stability and balance of society. This can be said about the primitive community, and about modern society. Traditions are the channels of various currents of social life. There were traditional societies in China, India, Japan, and some other countries. Russia possessed almost all the features of a traditional society. The spiritual culture of a traditional society, as a rule, is quite high.

Needs and their role in culture

Culture serves as a means of satisfying needs.

A need as a necessity forces a person to act in the direction of its satisfaction.

Distinguish between the initial, or primary, needs of a person, which are associated with his biology and psyche, and the secondary ones, which are formed in him by life in society or culture.

The need for any things or actions makes them significant for a person, arouses in him interest and activity, which can be creative, or can be empty chores and worries to meet their needs.

Culture as a system of values

Hierarchy of values of culture (civilization)

The closer the hierarchy of values to the general cultural one, the higher the level of culture of a given society.

The sphere of vital (vital) values and benefits (housing, food, clothing, hygiene, comfort, etc.);

Separate spiritual values (science, art, principles of economic management, politics, etc.);

Moral values and, above all, the recognition of the value of the individual as an inalienable (inalienable) dignity of a person.

In turn, the sphere of moral values can be represented as: - respect for life (reverence for life, in the words of A. Schweitzer) and for death (personal responsibility for life | in front of the fact of death, which no one can remove from a person);

Love for truth (sincerity, diligence and courage in striving for it);

Love (fidelity, decency, disinterestedness, respect for the personality in another person).

This is directly related to the respect for freedom in another person, which refers to the essence of man, since it is in a state of true freedom, and not imaginary, that his best qualities are liberated in him. It is precisely these qualities, awakened in a person by freedom, that ensure the humanity of culture and society as a whole, which is expressed by the law of the rise of needs.

Classification of types of culture

Types of culture as different areas of application of the concept

The first and most accessible area of culture is the world of objects that we see. Moreover, these items do not have to be created by man. Distant stars or a vast sea are purely natural objects, but we still perceive them in the context of culture. They are somehow named, explained, more or less understandable. This means that we perceive even miraculous, natural objects as cultural formations.

Around us, we see basically only the world of cultural objects, or the objective form of culture.

The diversity of the subject type of culture is determined by the diversity of human activity itself. It is very difficult to classify various types of activity, as well as the subject type of culture. But conditionally, this can be applied to nature, society and the individual.

Types of culture in relation to nature

As applied to nature, there are farming culture, landscape gardening culture, special cultivation of individual plants, as well as the plant itself (cereals, special varieties of fruits and vegetables, etc.), landscape reclamation, i.e. full or partial restoration of a certain natural environment disturbed by previous economic activities.

This also includes the general culture of material production.

Types of cultural activities in society

Material production, as an intermediary between society and nature, also includes specifically social types of cultural activity. First of all, it is labor. Even K. Marx distinguished between living and materialized labor. The culture of living labor is the culture of directly productive activity and the culture of managing production, construction, transport, etc. Here, "" a more fractional division is possible: the culture of a leader, the culture or skill of a builder, the culture of driving a car, etc. It is obvious that in the end we will come to the totality of knowledge, skills, abilities of an individual, which determines his culture and attitude towards Materialized labor is the means and tools of labor, the whole world of objects in which the efforts of people who once worked have froze.It is clear that the culture of the objective, or materialized, world largely determines the culture of living labor, and vice versa.

The concept of culture in relation to the individual

Naturally, the culture of an individual does not exist in isolation from the listed species formations of culture. And yet: neither the attitude to nature, nor the attitude to work or to some kind of social duties - nothing characterizes culture as much as the attitude of a person to a person and to himself. The concept of "culture" is applied literally to every human ability - bodily or spiritual (mental).

Man is a crystal of culture, its concentrated expression. But it is also the soul of culture, its source. This implies its comprehensive development, the harmony of mind and feelings, soul and body. To achieve this goal, a culture of education is needed.

Subject and personal types of culture

The subject type of culture is its visibility. Of course, culture cannot exist without this appearance, but it is not reducible to it either. Culture also has a personal aspect, which is imprinted in things. By a thing one can judge the level of intellectual, aesthetic, moral development of its creator, the relationship between people, the nature of the era. But to see the personal expression of a culture, one must be a person. Each of us sees the personal world of culture exactly as much as he himself is a person.

Types of culture and forms of culture

Just as a person is a unity of external and internal, so culture is such a unity, i.e. subject and personal types. The external, or objective, type of culture is organized according to the principle of material existence. This means that the laws of the natural, material world play a leading role in it. The totality of material values is commonly called material culture.

The internal, or personal, type of culture is organized according to the principle of spiritual existence. This means that the leading role in it is played by the ideals and goals, motivations and inclinations of the person himself, his ideas about himself and the world around him.

The totality of spiritual values is commonly called spiritual culture.

So, culture exists in material and spiritual forms.

Bibliography:

1. Arnoldov A.I. Introduction to cultural studies. M., 1993.

2. Erasov B.S. Social cultural studies. At 2 pm M., 1994. Part 1.

Kogan L.N. Theory of culture. Yekaterinburg, 1993.

Kogan L.N. Sociology of culture. Yekaterinburg, 1992.

Rozhdestvensky Yu.V. Introduction to cultural studies. M., 1996.

Tradition in the history of culture. M., 1978.

Man and his values. M., 1988. Part 1.

Similar abstracts:

NORTH-WESTERN ACADEMY OF PUBLIC SERVICE FACULTY OF LAW ABSTRACT on the discipline "CULTROLOGY" on the topic: "Definition of culture, the role of personality in its development"

Ministry higher education Russian Federation SIBERIAN STATE GEODETIC ACADEMY humanities ABSTRACT on the discipline: cultural studies

MINISTRY OF EDUCATION OF THE RUSSIAN FEDERATION ANGARSK STATE TECHNICAL ACADEMY Department of Social Sciences REPORT ON CULTUROLOGY

Culture is an extremely diverse concept. This scientific term appeared in ancient Rome, where the word "cultura" meant the cultivation of the land, upbringing, education.

In sociology, there are two types of culture: material(products of handicrafts and production; tools, tools; structures, buildings; equipment, etc.) and intangible(representations, values, knowledge, ideology, language, the process of spiritual production, etc.).

1. The main function is human-creative, or humanistic function. Cicero spoke of her - "cultura animi" - cultivation, cultivation of the spirit. Today, this function of "cultivating" the human spirit has acquired not only the most important, but also in many respects symbolic meaning. All other functions are somehow connected with this one and even follow from it.

2. The function of translation (transfer) of social experience. It is called the function of historical continuity or information. Culture is a complex sign system. It acts as the only mechanism for the transfer of social experience from generation to generation, from era to era, from one country to another. Indeed, besides culture, society does not have any other mechanism for transmitting the entire wealth of experience that people have accumulated. Therefore, it is no coincidence that culture is considered the social memory of mankind.

However, culture is not a kind of "warehouse", "repository" of stocks of social experience, but a means of objective assessment, rigorous selection and active transmission of the best "examples" that have truly enduring significance. Hence, any violation of this function is fraught with serious, sometimes catastrophic consequences for society. The gap in cultural continuity dooms new generations to the loss of social memory (the phenomenon of "mankurtism") with all the ensuing consequences.

3. Regulatory (normative) function is associated primarily with the definition (regulation) of various aspects, types of social and personal activities of people. In the sphere of work, everyday life, interpersonal relations, culture in one way or another influences the behavior of people and regulates their actions, actions, and even the choice of certain material and spiritual values. The regulatory function of culture is supported by such normative systems as morality and law.

4. Semiotic or semiotic (Greek semenion - sign) function is the most important in the system of culture. Representing a certain sign system, culture implies knowledge, possession of it. Without studying the corresponding sign systems, it is not possible to master the achievements of culture. Thus, language (oral or written) is a means of communication between people. The literary language acts as the most important means of mastering the national culture. Specific languages are needed for understanding the special world of music, painting, theater (Schnittke's music, Malevich's Suprematism, Dali's surrealism, Vityk's theater). The natural sciences (physics, mathematics, chemistry, biology) also have their own sign systems.

5. Value, or axiological (Greek axia - value) function reflects the most important qualitative state of culture. Culture as a certain system of values forms a person's well-defined value needs and orientations. By their level and quality, people most often judge the degree of culture of a person. Moral and intellectual content, as a rule, acts as a criterion for appropriate evaluation

Cognitive, epistemological function.

It is closely connected with the first (human-creative) and, in a certain sense, follows from it. Culture concentrates the best social experience of many generations of people. It (immanently) acquires the ability to accumulate the richest knowledge about the world and thereby create favorable opportunities for its knowledge and development. It can be argued that a society is as intellectual as the richest knowledge contained in the cultural gene pool of mankind is used.

Culture is determined by a certain criterion of knowledge, mastery of the human forces of nature and society, as well as the degree of development of the "human" in man himself. Encompassing all forms of social consciousness, taken in their unity, culture gives a complete picture of the knowledge and development of the world. Of course, culture is not reduced to a body of knowledge about the world, but systematized scientific knowledge are one of its most important elements.

However, culture not only characterizes the degree of human knowledge of the surrounding world. At the same time, culture reveals not only the degree of development of forms of social consciousness in their unity, but also the level of skills and abilities of people manifested in their practical activities. Life is extraordinarily complicated and all the time it poses more and more new problems for people. This causes the need for knowledge of the processes taking place in society, their awareness from both scientific and artistic and aesthetic positions.

So the efforts of great thinkers who called for seeing in culture only a condition for development human qualities, have not been wasted. But real life culture is still not limited to human-creative function. The variety of human needs served as the basis for the emergence of a variety of functions. Culture is a kind of self-knowledge of a person, since it shows him not only the world around him, but also himself. This is a kind of mirror where a person sees himself both as he should become and as he was and is. The results of knowledge and self-knowledge are transmitted in the form of experience, worldly wisdom, through signs, symbols from generation to generation, from one people to another.

activity function

Let's start with the fact that the very term "culture" originally meant 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. A stone polished by the surf remains a component of nature, and the same stone, processed by a savage, is an artificial object that performs a certain function accepted in a given community - tool or magic. Thus, in this initial content of the term, an important feature of culture is expressed - the human principle inherent in it - and attention is focused on the unity of culture, man and his activity.

According to the most common understanding of this term today, culture is a meaning-bearing and meaning-transmitting aspect of human practice and its results, a symbolic dimension of social events that allows individuals to live in a special life world which they all more or less understand, and to do things the nature of which is understood by everyone else.

Any great spiritual tradition is a cleverly built machine for fighting against time, but no matter what tricks, time eventually breaks it. Such disturbing considerations must have crossed the minds of teachers of traditional cultures more than once, and they tried to find a way out of the impasse. One of possible solutions What common sense suggests is to strengthen the reliability of the transmission of culture by all means, to carefully protect it from all conceivable distortions, reinterpretations, and especially innovations. Unfortunately for some and fortunately for others, it actually turns out that “the use of such means, no matter how locally successful it may be, is not able to save culture from internal necrosis.

Information function.

This is the transfer of social experience. In society, there is no other mechanism for the transfer of social experience other than culture. The social qualities of a person are not transmitted by the genetic program. Thanks to culture, the transmission, transmission of social experience is carried out both from one generation to another, and between countries and peoples.

This important social function culture performs through a complex sign system that preserves the social experience of generations in concepts and words, mathematical symbols and formulas of science, peculiar languages of art, in the products of human labor - tools of production, consumer goods, i.e. contains all those signs that tell about a person, his creative powers and capabilities. In this sense, culture can be called the "memory" of mankind. However, it must be emphasized that culture is not just a "pantry" of social experience accumulated by mankind, but a means of its active processing, selection of exactly the information that society needs, which is of national and universal value.

The informative function of culture is highly appreciated by representatives of the semiotic approach to culture. In this function, culture links generations, enriching each subsequent generation with the experience of the previous ones. But this does not mean that it is enough to live in today's world and read modern books in order to join the experience of world culture. It is necessary to distinguish between the concepts of "cultural" and "modernity". To become cultured, a person needs to go through, as I.V. Goethe, "through all epochs of world culture".

Here, culture is seen not as something external to a person that determines the forms of his life, but as a way to realize his creative potential.

Culture cannot live by tradition alone; it is constantly supported by the pressure of new generations entering society in somewhat changed historical conditions. This feature of the socio-historical process forces the representatives of the new generation to engage in creative processing of the cultural achievements of the past. Continuity and innovation permeate cultural life society.

The unique possibility of culture is manifested in its dialogue. Culture is impossible without internal “roll call”. The “characters” of past cultures do not leave the stage, do not disappear and do not dissolve in the new, but carry on a dialogue both with their brothers in the past and with the heroes who have come to replace them. And to this day, people are worried about the tragic images of Aeschylus and Sophocles; Pushkin's and Shakespeare's heroes make us continue to think about good and evil, and Kant's ideas about the universal world are in tune with our era. Appeal to the culture of the past, rethinking its values in the light of modern experience is one of the ways to realize the creative potential of a person. Comprehending and rethinking the past, the thinker and artist, scientist and inventor create new values, enrich object world culture.

Working with this subject field, a person involuntarily objectifies himself, expanding the range of his needs and abilities. This circle includes ends and means. Innovative goals, as a rule, are based on the results obtained, which, in turn, involve the transformation of existing material and spiritual values.

Man himself is a cultural value, and the most important part of this value is his creative abilities, the whole mechanism for the implementation of ideas and plans: from the natural inclinations involved in the creative process, the neurodynamic systems of the brain to the most refined and sublime aesthetic ideals and "wild" scientific abstractions, from emotional experiences, eager to express themselves outside, to the most complex sign systems. And it is natural that an adequate way to realize the creative potential of a person is culture, the meaning-bearing and meaning-transmitting aspect of human practice and its results.

Thus, in culture, it closes as a subjective world creative personality and the objective world of cultural values. It closes so that a person can break this unity with all the tension of his difficult life and once again, on a new basis, recreate it with his creative efforts. Without such unity, human existence is impossible.

The role of culture as a way of realizing the creative potential of a person is diverse. Culture not only invites the individual to create. She also imposes restrictions on her.

These restrictions apply not only to society, but also to nature. But the absence of cultural restrictions trying to control the forces of nature. Culture as a way to realize the creative potential of a person cannot but include an understanding of the value of nature as a habitat for people, as an unshakable foundation for the cultural development of society.

communicative function.

This function is inextricably linked with information. Perceiving the information contained in the monuments of material and spiritual culture, a person thereby enters into the indirect. Indirect communication with the people who created these monuments.

The means of communication between people is, first of all, verbal language. The word accompanies all the processes of people's cultural activity. Language, primarily literary, is the "key" to mastering a particular national culture. In the process of communication, people also use specific languages of art (music, theater, cinema, etc.), as well as the languages of science (mathematical, physical, chemical and other symbols and formulas). Thanks to culture and, above all, art, a person can be transported to other eras and countries, communicate with other generations, people in whose images the artist reflected not only his own ideas, but also contemporary feelings, moods, views.

The cultures of different peoples, as well as people - representatives of different cultures, are mutually enriched due to the informative function. B. Shaw compares the results of the exchange of ideas with the exchange of apples. When apples are exchanged, each side has only an apple; when ideas are exchanged, each side has two ideas. The exchange of ideas, unlike the exchange of objects, cultivates in a person his personal culture. The point is not only in obtaining knowledge, but also in that response, in that reciprocal ideological or emotional movement that they give rise to in a person. If there is no such movement, then there is no cultural growth. A person grows towards humanity, and not towards the number of years lived. Culture is a cult of growth, as they sometimes say. And growth occurs because a person joins, without losing himself, to the wisdom of the human race.

The concept of "mass culture" reflects significant shifts in the mechanism of modern culture: the development of mass media (radio, cinema, television, newspaper, magazine, gramophone record, tape recorder); the formation of an industrial-commercial type of production and the distribution of standardized spiritual goods; relative democratization of culture and an increase in the level of education of the masses; increase in leisure time and spending on leisure in the family budget. All of the above transforms culture into a branch of the economy, turning it into mass culture.

Through the system of mass communication, printed and electronic products reach the majority of members of society. Through a single mechanism of fashion, mass culture orients, subjugates all aspects of human existence: from the style of housing and clothing to the type of hobby, from the choice of ideology to the forms of rituals of intimate relationships. At present, mass culture has swung at the cultural "colonization" of the whole world.

The birth of mass culture can be considered the year 1870, when a law on compulsory universal literacy was passed in the UK. The main type of art has become available to everyone. creativity XIX V. - novel. The second milestone is 1895. In this year, cinematography was invented, which does not require even elementary literacy to perceive information in pictures. Third milestone - light music. The tape recorder and television strengthened the position of mass culture.

Despite the seeming democratic nature, mass culture is fraught with a real threat of reducing the human creator to the level of a programmed mannequin, a human cog. The serial nature of its products has a number of specific features:

a) primitivization of relations between people;

b) entertaining, amusing, sentimental;

c) naturalistic savoring of violence and sex;

d) the cult of success, strong personality and the desire to possess things;

e) the cult of mediocrity, conventionality of primitive symbolism.

The catastrophic consequence of mass culture is the relegation creative activity human to the elementary act of thoughtless consumption. high culture requires high intellectual effort. And meeting the “Monna Lisa” in the showroom is not at all like meeting her on a matchbox label or on a T-shirt.

Elite culture acts as a cultural opposition to mass culture, the main task of which is to preserve creativity and pathos in culture.

A person cannot communicate. Even when he is alone, he continues to conduct an inaudible dialogue with people close or distant to him, with the heroes of books, with God or with himself, as he sees himself. In such communication, it can be completely different than in live communication. The culture of live communication involves not only politeness and tact. It implies the ability and ability of each of us to bring the communicativeness of culture into the circle of such communication, i.e. our connection to humanity that we felt when we were alone. Being oneself and recognizing the right of another person to do so means recognizing the equality of everyone in relation to humanity and its culture. This is about feature or about the norm of humanism. Of course, in culture there are many norms and rules of behavior. All of them serve one common goal: the organization of the common life of people. There are norms of law and morality, norms in art, norms of religious consciousness and behavior. All these norms regulate human behavior, oblige him to adhere to some boundaries that are considered acceptable in a particular culture.

From time immemorial, society has been divided into social groups. Social groups- relatively stable populations of people who have common interests, values and norms of behavior that develop within the framework of a historically defined society. Each group embodies some specific relationships of individuals among themselves and with society as a whole.

Group interests can be expressed through caste, estate, class and professional interests.

Caste is most fully revealed in the culture of India. To this day, India has stubbornly held on to this divisive phenomenon. Even modern education cannot defeat in the Hindu his adherence to caste.

Another characteristic example of the manifestation of the group principle in culture is chivalry:

Knights are representatives of the ruling class, but their life was subject to strict regulations. The knight's code of honor prescribed complex procedures and etiquette, a departure from which, even in small things, could lower the knight's dignity in the eyes of other members of the privileged class. Sometimes the regulation of this etiquette looked devoid of common sense. For example, having galloped to the king in the midst of a battle with an important report, the knight could not turn to him first and waited for the sovereign to speak to him. But in these moments the fate of the battle and his comrades in arms could be decided.

The knight was instructed to know and perform a number of court ritual functions: to sing, dance, play chess, fencing, perform feats for the glory of a beautiful lady, etc. The knight had to be himself. example of court etiquette.

A manifestation of the group in culture is also class. Classes are perceived as stable socio-economic groups of society, belonging to which dictates to individuals a certain culture of behavior.

The consistent implementation of the class approach is realized through relations of domination and subordination, where some - knowledgeable, enlightened, advanced and conscious - command others, instructing everyone to follow the same method, to clearly implement the principle: "who is not with us is against us."

Of course, the class approach has the right to exist, and as long as classes exist, it is inevitable. It is pointless to stigmatize it and oppose it to universal human values. It only makes sense to understand that the priority of universal human values does not exclude an objective assessment of class interests, but opposes the attitude that considers class values to be the highest and the only ones. Class values are not abolished, but take their place within universal human values, next to non-class ones.

What is universal?

It is believed that the universal is a pure idealization, something unrealizable and not existing in reality. But people have ideas about them, designate them with different terms and want to join them. These are the ideals that people create so that life has a purpose and makes sense.

Another interpretation is more prosaic: universal - these are the conditions for the life of people and the rules of human coexistence common to all historical epochs. Here, “natural interests” are presented as universal human: hoarding and consumerism, the thirst for life and the desire for personal power, the danger of death and the fear of it. But in each religion these "natural interests" are treated differently.

It is naive to think that universal human values can simply be invented. Neither philosophers, nor politicians, nor church fathers will be able to impose them on society. The universal cannot be outside of time and space. The universal is an ideal form of universality, which has actually been achieved by mankind at a given stage of history and which directly reveals itself in the dialogue of cultures.

aesthetic function culture, first of all, is manifested in art, in artistic creativity. As you know, in culture there is a certain sphere of "aesthetic". It is here that the essence of the beautiful and the ugly, the sublime and the base, the tragic and the comic is revealed. This sphere is closely connected with the aesthetic attitude to reality, to nature. V. Soloviev noted that “beauty, spilled in nature in its forms and colors, is concentrated, condensed, emphasized in the picture”, and the aesthetic connection between art and nature “consists not in repetition, but in the continuation of that artistic work that was started by nature ".

The aesthetic sense of beauty accompanies a person constantly, lives in his home, is present at all the most important events of his life. Even in severe moments in the history of mankind - moments of death, destruction, feat - a person again turns to the beautiful. At the time of the death of the English steamer Titanic, which collided with an iceberg, the musicians, who did not have enough boats, played Beethoven's Heroic Symphony. And how many times in the Great Patriotic War Russian sailors courageously accepted death with a song about the immortal "Varyag".

The World of Art defended the freedom of individual self-manifestation in art. Everything that the artist loves and worships in the past and present has the right to be embodied in art, regardless of the topic of the day. At the same time, beauty was recognized as the only pure source of creative enthusiasm, and modern world, in their opinion, is devoid of beauty. Life interests representatives of the "World of Arts" only insofar as it has already expressed itself in art. The leading genre in painting is the historical genre. History appears here not in mass movements, but in particular details of the past life, but life is necessarily beautiful, aesthetically designed.

The heyday of the theatrical and decorative activity of the “World of Arts” is associated with the Russian seasons of Diagelev in Paris, where the largest forces of Russian art were attracted: F. Shalyagosh, A-Pavlova, V. Nezhinsky, Fokin and others.

Turning to Western European culture, it is not difficult to detect the first attempts to comprehend elitism in the works of Heraclitus and Plato. Plato divides human knowledge into knowledge and opinion. Knowledge is accessible to the intellect of philosophers, and opinion is accessible to the crowd. Consequently, here for the first time the intellectual elite stands out as a special professional group - the custodian and bearer of higher knowledge.

It is in relation to them that the humanist community puts itself in the position of the chosen society, intellectual elite. This is how that category of persons appears, which later became known as the “intelligentsia”.

Elite theory - logical conclusion those processes that took place in the artistic practice of Western European culture in the second half of the 19th - mid-20th centuries: the collapse of realism in the plastic arts, the emergence and victorious march of impressionism to post-impressionism and even cubism, the transformation of the novel narrative into a “stream of life” and a “stream of consciousness” in the work of M. Proust and J. Joyce, unusually flowery symbolism in poetry, manifested in the work of A. Blok and A. Bely.

The most complete and consistent concept of elite culture is presented in the works of J. Ortega y Gasset. Observing the birth of new forms of art with their countless scandalously loud manifestos, extraordinary artistic techniques, Ortega gave a philosophical assessment of this avant-garde of the 20th century. His assessment comes down to the assertion that the Impressionists, Futurists, Surrealists, Abstractionists split art lovers into two groups: those who understand the new art, and those who are not able to understand it, i.e. to the “artistic elite and the general public”.

According to Ortega, there is an elite in every social class. The elite is the part of society most capable of spiritual activity, endowed with high moral and aesthetic inclinations. It is she who makes progress. Therefore, the artist quite consciously refers to it, and not to the masses. Turning his back on the layman, the artist abstracts from reality and endows the elite with complicated images of reality, in which in a bizarre way combines the real and the unreal, the rational and the irrational.

Associated with aesthetic function hedonistic function. Hedonism in Greek means pleasure. People enjoy reading a book, visiting architectural ensembles, museums, visiting theaters, concert halls, etc. Pleasure contributes to the formation of needs and interests, and influences people's lifestyle.

All the functions mentioned above are somehow connected with the formation of personality, human behavior in society, with the expansion of his cognitive activity, the development of intellectual, professional and other abilities.

The main, synthesizing function of culture, reflecting its social meaning, is humanistic function

The humanistic function is manifested in the unity of opposite, but organically interconnected processes: the socialization and individualization of the individual. In the process of socialization, a person masters social relations, spiritual values, turning them into his inner essence. personality, in their social qualities. But a person masters these relations, values in his own way, uniquely, in an individual form. Culture is a special social mechanism that implements socialization and ensures the acquisition of individuality.