Social institutions of culture briefly philosophy. Culture in social space

IN broad sense under culture usually understood everything that relates to the specifics of human being as a conscious being (as opposed to purely natural forces): the results of his material and spiritual activities (the culture of work, life, leisure, communication, production and consumption, urban, rural, technical, physical , psychological, etc.). In a narrower sense, the term "culture" defines the sphere of people's spiritual life. It is the socio-psychological problems of spiritual culture, and above all artistic culture, that are considered in this paragraph.

From a socio-psychological point of view, the main elements spiritual culture beliefs, beliefs, ideals, values, as well as the customs, norms of communication, activities, behavior of people that are expressed and fixed in signs, symbols, images and, above all, in language (in written, printed, iconographic, video and audio documents) -max). Moreover, these elements of spiritual culture can be considered at the universal level, the level of a particular society, ethnic group, nation, class, at the level of other, smaller large groups, as well as small groups (group morality, group aesthetic taste, etc.) and personality (individual culture). Within the framework of the culture of this or that society, various private, group subcultures are formed (for example, youth, national minorities, regional, etc.). Of particular importance in the socio-psychological sense is the process of socialization, through which new generations become familiar with the culture of their society, people, and group.

The origins of spiritual culture can be traced in myths, folklore, beliefs, religions of peoples. In the history of the spiritual culture of mankind, an important place is occupied by religions, which are powerful exponents of certain systems of values ​​and norms (prescriptions, rules of conduct).

Even in Russia, despite seventy-five years of state atheism, the culture and way of life are permeated with the spirit of Orthodox Christianity. Suffice it to recall the architecture of white-stone Russian churches, the spiritual and secular music of Bortnyansky, Mussorgsky, Tchaikovsky, Rachmaninoff, the traditions of choral singing and bell ringing, icon painting and painting,

great Russian literature. Orthodox motifs are also present in modern Russian art (A. Solzhenitsyn, V. Astafiev, I. Glazunov, Yu. Kuznetsov, etc.), including in the works of young painters, poets, and musicians. To this day, icons in village houses have not disappeared, Orthodox religious holidays are celebrated nationwide (especially Easter, Trinity).

If by the beginning of the XX century. in most European societies, artistic culture existed in the forms of high elitist (fine arts, classical music, literature) and folk culture (folklore, songs, dances, fairy tales), then later in connection with the development of mass media (cinema, recording, radio, television etc.) in the West arose the so-called mass Standardized Culture, which eventually blurred the boundaries between elitist and popular culture.

However, the concept of "mass culture" requires a clearer explanation. The content of this term is clarified through synonymous and close concepts: semi-culture, ersatz culture, pop culture, lumpen culture, entertainment art, commercial art. Character traits mass culture: commercial success and popularity at any cost; entertainment and entertainment by any means; exploitation of people's instincts and superstitions (aggressiveness, sex, fear, mysticism, etc.); the cult of hedonism and consumerism; schematization, stereotyping, simplification of all phenomena of life; bad taste, the reduction of art to a vulgar spectacle; often a mismatch between content and form. All this is typical for tabloid novels, detective stories, all kinds of spectacle shows, pop music, action films, erotic magazines, etc.

Gradually, especially from the late 60s - early 70s, in the West, mass culture is merging with modernism (avant-garde), which complements it with such qualities as dehumanization, belittling traditional human values, crude irony and parody, "black humor", illogicality, irreality, narcotic suggestion, shocking and provoking the audience, which is expressed in rock music (metal rock, punk rock, etc.), various areas of fine art (pop -art, photorealism, sots art, etc.), in cinema (horror films, mystical fiction, parody films), in illogical shocking fashion, etc.

In our country, mass culture in the Western version began to noticeably manifest itself approximately from the second half of the 70s (pop music, Western films, pop art, fiction, youth fashion, etc.).

If we consider the history of culture in a broad perspective, we can identify some universal patterns. Thus, the leading Russian-American sociologist Pitirim Sorokin

Based on the analysis of vast historical material, he developed an original concept of sociocultural dynamics, in the light of which throughout human history gradually there is a repeated change of three main systems of culture: first, based on the principle of supersensibility and superreason of God as the only value and reality (Greek culture of the 8th-6th centuries BC; medieval Western European culture and etc.); Secondly, proceeding from the fact that objective reality is partially supersensible (Greek culture of the 5th-4th centuries BC; culture of the 13th-14th centuries in Western Europe), And, Thirdly, secular, based on the principle of sensory objective reality and its meaning (Western culture from the 16th century to the present day). P. Sorokin believed that in the XX century. a crisis of sensory culture and society as a whole began: “The crisis is extraordinary in the sense that, like its predecessors, it is marked by an extraordinary explosion of wars, revolutions, anarchy and bloodshed; social, moral, economic and intellectual chaos; the revival of disgusting cruelty, the temporary destruction of the great and small values ​​of humanity; poverty and suffering of millions. However, in general, the scientist expressed an optimistic view of the history of mankind: “Fortunately, culture and civilization are infinitely stronger than the clowns of the political circus assure us. Political, and not only political, parties, groups, factions and armies come and go, but culture remains despite their funeral speeches.

In line with the concept of P. Sorokin, what is happening now in the world, and in particular Russian, culture, looks quite natural.

The new social political situation that has developed in our country since the second half of the 1980s, the development of democracy, openness and pluralism made it possible to overcome many bureaucratic and authoritarian traditions in the aesthetic education and functioning of culture and art, which were created during the years of the personality cult and stagnation. Positive trends were manifested in the restoration of the rights to access to the entire world culture, to the free development of various aesthetic approaches, artistic directions and schools (from realistic to experimental), including those associated with Russian spiritual culture, philosophy and aesthetics of the late 19th - early 20th centuries.

However, the new conditions have also given rise to new serious moral, socio-psychological and aesthetic problems in artistic culture, which require their own scientific understanding.

First, from the end of the 1980s, a sharp decline in the values ​​of spiritual culture among Russians began. Secondly, at present, in the public aesthetic consciousness, there are

tendencies towards a kind of relativistic mosaicism, towards a conglomeration of folk, religious, classical, social realist, mass culture and modernist aesthetics, which is caused by the transitional nature of the period experienced by society.

The authoritarian-centralized regulation of artistic values, genres, names, works was replaced by a similar group regulation, as a result of which private-group aesthetic values(for example, certain groupings of the artistic intelligentsia, the youth of the capital) sometimes receive a disproportionate representation in the public mind compared to the universal one.

Thus, the expansive and entertaining trend, which grew during the years of stagnation, turns into the widest cultivation of mass culture on the stage and in the theater, in music and cinema, in the visual arts and design (especially associated with youth fashion in clothing, accessories, emblems, etc.). P.). Replicated by television and radio, video and audio recordings, illustrated magazines, mass culture erodes the criteria of artistic taste, vulgarizes and, in fact, destroys it.

There are tendencies of dehumanization and demoralization in the content of art, which is manifested primarily in the humiliation, deformation and destruction of the image of a person. In particular, this is recorded in the abundance of scenes and episodes of violence, cruelty, in strengthening their naturalism (cinema, theater, rock music, literature, art), which contradicts the traditional folk morality and has a negative impact on the youth audience.

Since the end of the 80s, the situation in our mass art, especially in its screen forms (cinema, video, television), began to change, acquiring a negative character. In the cinema, on the television screen, violence and eroticism are shown, especially in connection with the spread of cable television, which usually shows Western films of little art.

From a socio-psychological point of view, there is no doubt that on-screen violence and aggressive erotica contribute to the criminalization modern life especially affecting children, teenagers and youth. As you know, crime among them continues to grow steadily. It is no coincidence that in developed Western countries the public has created organizations such as the International Coalition Against Violence in spectacular events or the National Coalition Against Television Violence (USA). In Russian society, only a few spiritually sensitive and highly cultured people have so far opposed such negative phenomena.

Analyzing modern mass culture, it is impossible to ignore such a variety of it as rock music, which

was tabooed (banned) at the official level until the end of the 80s, and later, with the same immoderation and bias, it was extolled and idealized as a kind of progressive and revolutionary phenomenon. Of course, one should not deny rock music as a genre, especially its varieties associated with folk traditions (folk rock), political and author's song. However, an objective analysis of foreign and domestic products is necessary. various directions this music (for example, the so-called "heavy metal" and punk rock are undeniably countercultural aggressively vandalistic in nature).

Observations show that in the general trend, rock-pop music becomes dehumanized, losing the image of a person and turning him into a demonic character in metal rock, into a robot or puppet in breakdance, into a thing among many other things in commercial-consumer songs. The loss of humanistic content in rock music also occurs by distorting the natural human voice with all sorts of wheezing and screeching, deliberately broken, mocking intonations (inadequate expression of irony), substitution of male voices for effeminate ones and vice versa, as well as with the help of various electronic-technical effects that machine the voice.

Psychophysiological studies of Western and domestic experts testify to the negative effects of modern rock-pop music (especially its constant excessive listening) on ​​young people, similar to the effects of narcotic and psychotropic drugs. Thus, the American psychiatrist J. Diamond studied the influence of various types and genres of music on people. If classical and folk music, traditional jazz and early (dance) rock and roll had a positive psychophysiological effect on the subjects, then "hard rock" and "metal rock" caused a violation of the normal psychophysiological rhythm of the body, contributed to the manifestation of aggressiveness and other negative emotions. Diamond, with the help of musicians, revealed in such rock music, which appeared in the second half of the 60s, a certain structural element, which he called "intermittent anapaest beat", which had a disorganizing psychophysiological effect.

The musical environment, as a result of the development of modern mass media, has acquired (at least for young people) ecological significance. Therefore, its positive or negative nature has a special deep meaning for the emotional world of a person, for his attitude and mood.

At the same time, at present, folk, spiritual-classical and modern academic art (including literature), being deprived of state support, is becoming more and more elitist.

nym, its audience is narrowing. As a result, the normal hierarchy of varieties, genres and qualities of art is violated, the spirit and heart of true culture is destroyed, and most importantly, the culture of new generations.

The history of Russian literature and art really knows periods marked by the highest ups and downs of spirituality and artistic skill.

Such periods in the development of art can be called cathartic, that is, associated with the effect catharsis(Aristotle's term, interpreted as a kind of spiritual and emotional purification in the process of perceiving an ancient tragedy, and more broadly - any work of art). Allocate emotional, aesthetic and ethical aspects of catharsis.

The emotional aspect of catharsis is expressed in a state of relief, liberation (including tears and laughter) from heavy, gloomy experiences, in positive enlightened feelings. The aesthetic aspect of catharsis is the feelings of harmony, order, beauty in their complex dialectical expression. Finally, in ethical terms, catharsis evokes humane feelings, experiences of guilt, repentance, “reverence for life” (A. Schweitzer). These emotional-psychological, aesthetic and ethical characteristics are clearly traced in great works of art (remember, for example, "Trinity" by A. Rublev, "Requiem" by W. Mozart, "Crime and Punishment" by F. Dostoevsky, etc.), which ultimately account contribute to the attitude and worldview of a good person.

In the socio-psychological interpretation, catharsis acts as an intense emotional state that unites a real audience (theatrical, concert, etc.) or an individual (reading a poem or a story, watching video films, etc.) in empathy with a tragic (tragicomic) hero (content ) a work of art that enlightens, elevates, ennobles the inner world of a person (his feelings, thoughts, will), reveals his universal spiritual essence. In a broad socio-psychological understanding, catharsis is the overcoming of loneliness and alienation, the achievement of human solidarity, a qualitative leap in the process of socialization, the formation of a humanistic worldview, familiarization with the highest spiritual values ​​of mankind, which are the works of great creators.

It is clear that the state of catharsis is not so easily achieved. The works must contain powerful suggestive impulses expressing the sincere faith and intentions of the artist. In a real audience (at a concert, in a theater, etc.), the mechanisms of mental infection and imitation are also activated, which enhance the cathartic effect.

A systematic socio-psychological approach to the phenomenon of catharsis, to the impact of art in general, requires taking into account not only the characteristics of a work of art, but also the personal characteristics of the artist behind the work, as well as the audience that perceives the work (and, with a more in-depth approach, all other participants in artistic communication, e.g. editor, distributor of a work, critic, etc.). This raises a problem that can be called the problem of personal compatibility of the artist (and his work) with the audience.

Certain aspects of the problem of compatibility-incompatibility of certain types of art and recipients endowed with certain psychological characteristics were studied by psychologists, in particular G. Eysenck and I. Child (for example, data on various types of painting preferred by introverts and extroverts, etc. .).

Works of art have not only a positive impact on people. Another pole of emotional impact is a negative state, which can be called "anti-catharsis".

This is a state of oppression, humiliation, fear or hatred, aggressiveness. In the aesthetic aspect, anti-catharsis expresses a sense of disharmony, chaos, and ugliness. In ethical terms, anti-catharsis gives rise to inhumane feelings, alienation, immorality, and contempt for life. Such feelings and emotions are produced by many works of modernist and mass culture art of the 20th century. However, the survival and revival of any society and art is connected, in particular, with the cultivation of eternal universal values- truth, goodness and beauty, faith, hope and love, responsibility, work and creativity.

Education as a social institution

Education performs the following main functions: 1. Transmission and dissemination of culture in society - the first and main function of education. It lies in the fact that through the institution of education, the values ​​of culture are transmitted from generation to generation, understood in the broadest sense of the word (scientific knowledge, achievements in the field of art, moral values and norms, rules of conduct, experience and skills inherent in various professions, etc.). Throughout the history of mankind, education has been the main source of knowledge, a tool for enlightening society. Let's also not forget that the culture of each nation has its own national and ethnic characteristics, and therefore, the education system plays an extremely important role in maintaining and preserving

national culture, its inimitable and unique features, joining which the individual becomes the bearer of national consciousness and national psychology.

2. Socialization, i.e., the assimilation of value orientations, life ideals that prevail in a given society. Thanks to this, young people join the life of society, socialize and integrate into the social system. Teaching language, history, literature, the principles of morality and morality is a prerequisite for the formation of a common system of values ​​among young people, thanks to which they learn to understand other people and themselves, and become conscious citizens of the country. The content of the process of socialization and upbringing of children carried out by the education system largely depends on the value standards prevailing in society, morality, religion, and ideology.

If we have in mind the moral worldview orientation, which should be inherent in the modern school, then it is legitimate to talk about the need to instill in young people, first of all, universal human values ​​and humanistic morality. This is primarily achieved in the process of studying the disciplines of the humanities cycle (literature, history, philosophy, etc.), which are beginning to play an increasingly important role in the system of school and university education, having a positive impact on the teaching of natural and technical disciplines.

3. Social selection - one of the most important functions of the institution of formal education. The structure of the educational process is arranged in such a way that it makes it possible to carry out a differentiated approach to students already at the very initial stages (to change the profile of education for incompetent pupils and students, to encourage talented and capable ones). In a number of countries, including ours, there are social educational programs for creatively gifted youth, whose educational work is certainly encouraged, and for the maximum development of their inclinations, favorable conditions. In previous years, it was often said that "talent will always find its way", a talented person will definitely "come out into the people." IN modern society the search for and education of talented youth are elevated to the rank public policy in the field of education, since the rapid development of science and technological progress in many other areas requires a constant influx of talented young people.

The selection process, the selection of the most capable students for learning, is carried out by the modern school as if automatically, since the very internal microstructure of education itself has as its main task the selection and differentiation of young people not only according to abilities and talents, but also in accordance with individual interests, opportunities, value orientations. From the point of view of social psychology, extremely

but the consequences of the selection process carried out by the institution of education are important, since its end result (when different groups of young people complete their education in different educational institutions) is the placement of people in different positions in the social structure of society.

Through this, the reproduction and renewal of the social structure of society is achieved, without which its normal functioning is impossible. Another important aspect of the process of social placement is that it "starts" the mechanism of social mobility. Getting a profession, taking a social position in the structure of an organization, as a rule, opens the way for many people to a professional career, moving up the ladder of official hierarchies and powers of authority. The system of education, mainly higher education, in a modern industrial society serves as the most important channel of social mobility, because without a university diploma it is impossible to get a prestigious and high paying job. This explains the high value of education in the industrial developed countries of the world and the "achievement syndrome" common in many sectors of society: from an early age, parents instill in their child the need for education, in every possible way develop and stimulate his interest in learning, orient him to achieve high results, because the child's future career directly depends on the level of education. The level of education, along with power, property and income, is the most important indicator of a person's social status in modern society.

4. Social and cultural change society. This feature is implemented in two related ways. First, in the process scientific research, scientific achievements and discoveries that are held within the walls of higher educational institutions. Contributing scientific progress, education makes a significant contribution to the enrichment and expansion cultural heritage society.

The experience of organizing education in a number of Western countries is interesting.

In accordance with the state Education Act of 1994 in the United States, the following goals for the development of education are defined: all children must be prepared for schooling; they complete 4th, 8th and 12th grades. Moreover, each school guarantees not only the preparation of students, which makes it possible to continue their education or join a productive production activities but also educating them in the spirit of citizenship.

US teachers have access to continuing education, the gradual improvement of their professional knowledge and skills necessary to prepare students for independent living in the next century.

Along with public schools in the United States, there are private paid ones. The compulsory knowledge program includes the study of ma-

subjects (2 years), English (4 years), natural (2 years) and social sciences (3 years).

Many US schools equate time spent learning cooking and driving with time spent learning other subjects.

It should be noted that in the United States the average professional level in the education system is not distinguished, it is integrated into the higher education system. A feature is that many students of 2-year colleges, without interrupting their studies, go to 4-year colleges or universities, and this is done without losing the pace of learning.

US universities are divided into 2-year (local colleges) and 4-year (colleges and universities). The academic year in universities is 9 months. The main form of training sessions is a lecture. Each student studies according to an individual program and attends lectures of his choice. Before the lecture, the student is given a summary of the lecture.

In recent years, the procedure for accreditation of higher educational institutions has become more stringent. According to the new standards, an educational institution is accredited as a whole as a single complex, and accreditation of individual educational programs is not carried out.

As for the cooperation of American universities with educational institutions of foreign countries, the trend of increasing the contingent of foreign students of a technical profile and the training of business specialists continues, followed by training in mathematics and computer technology.

It should be noted that one of the key trends in the development of education in Russia is the further expansion of the rights and freedoms of educational institutions, the democratization of the process of managing school and university education.

Another important feature of education in Russia is that the process of social interaction between the two main figures - the teacher and the student - is changing significantly: it cannot be fruitful and effective if it proceeds within the framework of formally interpreted normative aspects of their social roles. Here, an important place belongs to the "subjective factor", the ability of the teacher to emphatic empathy, understanding the inner world of the student, his range of interests, life orientations, etc. .

System Russian education is aimed at ensuring national interests - the training of such specialists who are capable of technological re-equipment of industry and agriculture, the creation of a modern army, etc. This problem can be solved if a number of conditions are met:

Wide informatization of the educational process, its globalization and humanization;

Implementation of educational standards and at the same time the author's approach to programs;

Restructuring of education, taking into account Russian practice and world standards;

Priority funding for education.

Only these circumstances make it possible to convert the diplomas of domestic specialists, that is, to ensure their recognition in other countries.

The development of education cannot be carried out without taking into account the current realities, for example, the introduction of multi-level training of specialists, the emergence of commercial universities along with state ones. All this should lead to competition between universities, the struggle for reputation, and the maintenance of the image. The same should happen in the field of secondary education. However, this should not lead to social selection: good education in the form of paid lyceums, gymnasiums for children of wealthy parents, bad education for low-income parents. At the same time, the psychological service should not be led by this trend, but should contribute in every possible way to the development of schoolchildren.

Literature

1. Aristotle. On the art of poetry. - M., 1957.

2. Komarov M.S. Introduction to sociology. - M., 1994.

3. Sorokin P. Human. Civilization. Society. - M., 1992.

Social institutions, as the most important elements of the structure of society, are always based on certain cultural values, values ​​and norms. This "cultural dimension" of social institutions is obvious and noted by many researchers, both domestic and foreign.

S. Frolov, describing the characteristics of social institutions, emphasizes the importance of a special "ideology" for their existence.

P. Berger and B. Berger speak of their "moral authority". Institutions regulate people's behavior through certain rules, values ​​and norms, but they themselves are the "objectification" of certain cultural meanings.

What is, for example, the institution of property? Embodied in social interaction, and in this sense objectified, the idea of ​​people about the special relationship of an individual or group to some material and non-material object. The attitude to property, understanding the essence of this phenomenon is culturally conditioned. For example, the thesis about the sacredness and inviolability of private property is a social and cultural product of the development of the European market economy, a special historical path for the formation of modern entrepreneurship. The idea of ​​the sacredness and inviolability of private property in Russian culture, which has gone through a different path of historical development, is not self-evident. And this is one of the obstacles on the difficult path of Russian economic modernization. An attempt to transfer only a system of relations to a different cultural soil, without their semantic content, cannot be successful. But it is hardly possible to force people to internally accept unusual and unobvious cultural meanings for them.

Closely related to the concept of property, the concept of wealth also has a cultural specificity. Let us refer to a striking example given by the famous psychologist A. Maslow, who studied the life of one of the American Indian tribes. The researcher writes: “I remember my confusion when I first found myself in this tribe and tried to figure out who their richest person was. I was extremely surprised when they named a person who actually had nothing. I asked about the same the white secretary of the reservation himself, and he told me the man who was not named by any of the Indians, the man who had the most horses. many horses,” they answered; they had no idea of ​​considering him rich. From their point of view, their leader was “rich”, white head although he had no horses. How was wealth and virtue valued in this tribe? Men who showed generosity through accepted rituals aroused the admiration and respect of their fellow tribesmen. If our model of generosity, the leader of the White Head, stumbled upon a gold mine or found a mountain of some good, he would make his whole tribe happy.

In this tribe, as in many other "primitive" societies, there was a custom in which a person who had accumulated some benefits shared them with fellow tribesmen, "gifted" them. It was considered an honor. The tribesmen felt respect and gratitude for such a person, and not envy and hostility. The industriousness and enterprise of one contributes in this case to the common good. It is not surprising, therefore, that the rich, from the point of view of the Indians, the leader of the White Head did not have much property, but the tribe sincerely considered him rich. This concept of wealth is fundamentally different from the one that identifies it with the possession of many goods that are not available to others.

Any established system social relations is at the same time a well-established system of views, which this system translates into reality. If established views on the world, of which the relation to the social order is also a part, are questioned, and the social order itself is inevitably threatened. T. Parsons saw in culture the foundation of the stability of the social order. From his point of view, “the structure social systems, in general, consists of institutionalized

normative culture standards” . Maintaining stability is the main function of the cultural system, and changes in culture, according to Parsons, are the main source of renewal of the social system.

In sociology, there is the concept of "legitimation", which means "legitimization", "justification". This is precisely one of the most important functions of culture in relation to the established social order as a whole and its particular aspects. For example, the belief in the need to create a family, understanding the family as one of the most important values ​​in life serve as the foundation of the family as a social institution. The individual, absorbing these beliefs from childhood, strives to create a family not at all in order to perform some important social functions. The creation of a family is a desirable goal for him, because the acquired culture forms his motives and values, makes certain goals and actions desirable for him, convinces him of the significance of the accepted forms of behavior.

For centuries, the family has been the main institution responsible for the reproduction of society, both biologically and culturally. A person, both a man and a woman, did not think of himself outside the family (with the exception of those to whom celibacy was a duty: for example, the priestesses of the goddess Vesta in ancient rome or Christian monks). The inviolability of the family was based on the foundation of religious beliefs, the holiness of traditions, and also on the foundation of socio-economic.

But at the end of the 20th century, we can talk about a change in people's attitudes towards this basic institution. fragility modern families, the high level of divorces and the unwillingness of many people to marry, the emergence of new forms of marriage - all these are manifestations of a cultural crisis, a crisis of the legitimation of the institution of the family.

For a significant number of our contemporaries, the family ceases to be an absolute value, and its usual form (husband, wife, children) does not seem the only possible and natural one. The dominance of the values ​​of consumption and self-realization, personal freedom, the growing individualization of life entail the unwillingness of people to take on unnecessary obligations, to limit own desires and interests. This value reorientation is due not only to the previous development of culture, but also to a change in the social environment, which makes new demands on the individual.

The crisis of the institution of the family did not begin today, but even in the era of the formation of a modern, industrial society. Industrial, urban society demanded from the individual, above all, mobility. This has led, in particular, to the displacement of the extended family by the nuclear family. As yet familiar to us, the nuclear family and the associated notion of "private life" is, in fact, a fairly recent "acquisition".

Not only the form changed, the functions of the family also changed. In an industrial society, the family ceased to be a productive economic unit. She, in fact, has lost the most important function of conveying social status. Its socializing functions were also significantly limited. The loss by the family of many of its important functions contributed to the weakening of its position in society, the reassessment family values. There was a need for a new semantic substantiation of this institution. In place of the "ideology" of duty, responsibility, the need for procreation, there came the "ideology" of romantic love as a new foundation for family relations. But romantic love is not as stable a basis for a family as its religious sanctioning and economic interests. The strength of the family in this case depends only on the subjective preferences, desire or unwillingness of the spouses "to be together."

Another important reason for the crisis of the family and family values ​​was the increasing participation of women in economic life. Industrial and, moreover, post-industrial society involves women in the production, professional activity outside the family, destroying the economic dependence of the wife on her husband. The woman turned out to be able to support herself and her children, although this presents certain difficulties. The emancipation of women, the expansion of their rights, the enhancement of their role in society is associated with a revision of age-old cultural stereotypes about the place and functions of women. All this could not but affect the institution of the family, since the traditional family meant the subordinate and dependent position of a woman, which not least ensured the strength and inviolability of the family union.

We needed a brief digression into the problems of the sociology of the family in order to show the interdependence of culture and the institutional order on specific example. The family institution (like any other) is based on certain ideas, values, attitudes, embodies them in the sphere of social practice. However, these perceptions and values ​​can change under the influence of changing social conditions. Changing ideas, in turn, entails the reshaping of existing social structures. "Cultural" and "social" are in constant interaction, while it makes no sense to talk about the obvious dominance of one or the other aspect.

In today's deeply differentiated society, there are many social institutions. At the same time, each institution has its own system of legitimation, its own ideology, which in some ways corresponds, and in some ways contradicts the ideology on which the activities of other social institutions are based. As a result, the culture of modern societies is devoid of internal unity, it is antinomic. For example, the institution of religion is based on values ​​that are opposed to the values ​​and norms that govern economic behavior. The Church preaches love for one's neighbor, humility, detachment from earthly goods. The economy forces one to compete, to defend one's interests, to strive for an increase in the standard of living. Thus, social differentiation also implies cultural differentiation: the culture of modern society includes relatively autonomous systems of meanings. Religion, science, politics, economics, art today are not only independent spheres of activity, but also cultural "systems" with their own norms and values. A general agreement on existing values ​​and norms is more of an ideal than a reality. However, recognizing the relative autonomy of these spheres, it should not be absolutized. The selected social spheres are not self-sufficient, and can exist only by interacting. This creates a constant tension between autonomization and the need to coordinate activities with rules rooted in other systems of meaning. Thus, art in modern societies functions in a market environment. Therefore, only aesthetic criteria for evaluating a work of art are not sufficient for its recognition. A work of art must also be a "commodity" that someone is willing to "buy". " pure art"in modern society can exist only as a hobby. But in this case, the artist must renounce all claims to recognition. The same applies to scientific activity which has long ceased to be a disinterested search for truth and has become one of the types of professional, i.e. paid and non-free, regulated activities.

9.1. Social institutions of culture

The word "institution" means "establishment, institution, organization." Social institutions are an integral part of the social structure, one of the main categories of the sociological analysis of society, which is usually understood as a network of ordered and interdependent relationships between various elements of the social system, fixing the methods of organization and functioning characteristic of a given society. The concept of a social institution was borrowed by cultural studies from sociology and jurisprudence and largely retains the semantic coloring associated with the norms of the regulatory activity of a person and society, however, it has acquired a much broader interpretation, allowing one to approach the phenomena of culture from the side of their social establishment.

The institutional aspect of the functioning of society is a traditional area of ​​interest for public and scientific and humanitarian thought. The category of social institutions has received the greatest elaboration in sociology. Among the forerunners of the modern understanding of social institutions in general and social institutions of culture in particular, O. Comte, G. Spencer, M. Weber and E. Durkheim should be mentioned in the first place. In modern scientific literature, both foreign and domestic, there is a fairly wide range of versions and approaches to the interpretation of the concept of "social institutions", which does not allow a rigid and unambiguous definition of this category. However, some key points that are present in most sociological definitions of a social institution can still be identified.

Most often, a social institution is understood as some more or less stable set of formal and informal rules, principles, and guidelines that regulate various areas of human activity and organize them into a single system. With the help of the category under consideration, a certain community of people performing certain roles, organized by means of social norms and goals, is designated. Just as often, speaking of social institutions, they mean a system of institutions through which this or that aspect of human activity is legalized, ordered, conserved and reproduced in a society where certain people are empowered to perform certain functions.

In the broadest sense of the word, social institutions should be understood as specific socio-cultural formations that ensure the relative stability of ties and relations within the social organization of society, some historically determined ways of organizing, regulating and projecting various forms of social, including cultural, activity. Social institutions arose in the course of the development of human society, the social division of labor, the formation of certain types and forms of social relations. In a social institution, culture, in fact, is "objectified", objectified; receives the corresponding social status one or another aspect of cultural activity, its character is fixed, the ways of its functioning and reproduction are regulated.

Society is a very complex system of socio-cultural institutionalized formations as an established set of economic, political, legal, moral, ethical, aesthetic, ritual, etc. relations. From the point of view of sociology, the most fundamental social institutions present in most, if not all, sociocultural formations include property, the state, the family, the production cells of society, science, the system of communication means (operating both inside and outside society), education and education, law, etc. Thanks to them, the functioning of the social mechanism takes place, the processes of inculturation and socialization of individuals are carried out, the continuity of generations is ensured, skills, values ​​and norms of social behavior are transferred.

To the most common signs of a sociocultural institution can include the following:

Allocation in a society of a certain circle " cultural objects", awareness of the need for their isolation and regulated circulation throughout the community;

Identification of the circle of "cultural subjects" entering into specific relations in the process of cultural activity, due to the nature of the cultural object; giving the activities of the subjects of a regulated and more or less stable character;

The organization of both the subjects of culture and its objects into a certain formalized system, internally differentiated by status, and also having a certain status on the scale of the entire public organization;

The existence of specific norms and regulations governing both the circulation of cultural objects in society and the behavior of people within the institution;

The presence of socio-culturally significant functions of the institution, integrating it into the general system of socio-cultural functioning and, in turn, ensuring its participation in the process of integration of the latter.

The listed signs are not strictly normative and are not always clearly manifested in certain situations. sociocultural institutions. In some of them, primarily formal and under strict supervision of state-political instances (such as, for example, state cultural institutions), signs can be clearly and completely recorded. Others, informal (informal associations of artists, private museums and collections, personal archives, etc.) or just emerging, are less distinct. In general, these signs serve as a convenient tool for analyzing and describing the processes of institutionalization of sociocultural formations of various orders. When studying a particular social institution, special attention should be paid to the functional and regulatory aspects. The implementation of certain functions is ensured by a holistic and developed system of standardized forms of objectification, clearly recognized by the value-normative structure of the social institution of culture.

The structure of social institutions may vary depending on the type and form of a particular cultural activity. Let us indicate the most general structural elements that are present in any social institution of culture: more or less realized both within the institution and in a broad socio-cultural context, the purpose and scope of the institution; functions provided to achieve the designated goal; statutory cultural roles and statuses presented in the structure of the institute; a set of means legalized to achieve the stated goal and implement functions, including the appropriate repertoire of material, symbolic, technological, power-political, etc. sanctions.

The process of institutionalization, formation of the corresponding social institution of culture varies depending on the era and the nature of culture. It is impossible to offer a single scenario, but any kind of cultural activity goes through several important stages in the formation of an institution. Before a socio-cultural institution emerges as an independent structure distinguished in the general system of social differentiation, the culture must be well aware of the need for this kind of cultural activity. Far from always people went to exhibitions, theaters, spent their leisure time at stadiums and discos. There were no institutions corresponding to these needs. For entire epochs there were no archives, no concert halls, no museums, no universities. Some needs in the process of development arose, took shape as socially significant, while others, on the contrary, died off. If today for the majority of Russians the lack of desire to visit the temple on a weekly basis is understandable, then a century and a half ago such a thing was unthinkable. In the process of the emergence of needs, it is necessary that goals are formulated in one way or another. For example, why is it necessary to go to museums, restaurants, stadiums, theaters, visit thermae? The goals must also become socially significant.

The process of institutionalization is inseparable from the emergence of special norms and rules, which at first can be spontaneous, chaotic, bringing not so much benefit as harm to this type of cultural activity. As a result of such "unorganized" cultural interaction, special procedures, norms, regulations, rules, etc. gradually appear. They are fixed in the form of a social cultural institution, designed to fix the most optimal ways of organizing this form of cultural activity. However, any establishment also needs sanctions to maintain the adopted regulations. Otherwise, the institution will not be able to function, to realize within acceptable limits the tasks assigned to it by the cultural community.

And finally, the formation of a social institution ends with the creation of a system of statuses and roles, the development of standards that cover all aspects of cultural activity without exception. The end of the institutionalization process can be considered the creation, in accordance with the norms and rules, of a fairly clear status-role structure, socially approved by the majority or at least politically supported by the authorities. Without institutionalization, without social institutions, none modern culture cannot exist.

Social institutions of culture carry out a number of functions. Among the most important are the following:

Regulation of the activities of members of society within the framework of social relations prescribed by the latter. Cultural activity has a regulated character, and it is thanks to social institutions that the appropriate regulatory regulations are "developed". Each institution has a system of rules and norms that consolidate and standardize cultural interaction, making it both predictable and communicatively possible; appropriate socio-cultural control provides the order and framework in which the cultural activity of each individual individual takes place;

Creation of opportunities for cultural activities of one kind or another. In order for specific cultural projects to be implemented within the community, it is necessary that appropriate conditions be created - social institutions are directly involved in this;

Enculturation and socialization of individuals. Social institutions are designed to provide an opportunity to enter a culture, to become familiar with its values, norms and rules, to teach common cultural behavioral models, and also to introduce a person to a symbolic order;

Ensuring cultural integration, sustainability of the entire socio-cultural organism. This function ensures the process of interaction, interdependence and mutual responsibility of members of the social group, occurring under the influence of institutional regulations. Integrity, carried out through institutions, is necessary for coordinating activities inside and outside the socio-cultural ensemble, it is one of the conditions for its survival;

Ensuring and establishing communications. The communication capabilities of social institutions of culture are not the same: some are specifically designed to transmit information (for example, modern media), others have a very limited opportunities for this purpose or primarily called upon to perform other functions (for example, archives, political organizations, educational institutions);

Conservation of culturally significant regulations, phenomena, forms of cultural activity, their preservation and reproduction. Culture could not develop if it did not have the opportunity to store and transmit the accumulated experience - thereby ensuring continuity in the development of cultural traditions.

The role of social institutions in culture. Social institutions of culture - a set of social structures and public institutions within which culture develops. The concept of a social institution was borrowed by cultural studies from sociology and jurisprudence and largely retains the semantic coloring associated with the norms of the regulatory activity of a person and society, however, it has acquired a much broader interpretation, allowing one to approach the phenomena of culture from the side of their social establishment.

In the broadest sense of the word, social institutions should be understood as specific socio-cultural formations, historically determined ways of organizing, regulating and projecting various forms of social, including cultural, activity. From the point of view of sociology, the most fundamental social institutions present in most sociocultural formations include property, state, family, production cells of society, science, system of communication means(acting both inside and outside society), upbringing and education, law, etc.

The formation of an appropriate social institution of culture depends on the epoch and the nature of the culture. Before a socio-cultural institution emerges as an independent structure, the culture must be well aware of the need for this kind of cultural activity. Far from always people went to exhibitions, theaters, spent their leisure time at stadiums and discos. There were no institutions corresponding to these needs. For entire epochs there were no archives, no concert halls, no museums, no universities. Some needs in the process of development arose, took shape as socially significant, while others, on the contrary, died off. If today for the majority of Russians the lack of desire to visit the temple on a weekly basis is understandable, then a century and a half ago such a thing was unthinkable. In the process of the emergence of needs, it is necessary that goals are formulated in one way or another. For example, why is it necessary to go to museums, restaurants, stadiums, theaters, visit thermae? The goals must also become socially significant.

In general, it is customary to single out some main types of social institutions to support spiritual production, as well as artistic culture, existing in different eras:

• 1) state, subordinate to the centralized apparatus of power;
• 2) ecclesiastical, based on the support of a religious institution;
• 3) patronage, or patronage, in which the nobility and the rich supported and gave gifts to poets, writers, musicians and architects;
• 4) handicraft, when an object of applied or monumental art is made for the local market or to order;
• 5) commercial, which arose already in pre-industrial society and is associated with market relations;
• 6) self-sufficiency of culture through independent institutions (church, education, creative organizations, cultural industry).

The process of institutionalization is inseparable from the emergence of special norms and rules, which at first can be spontaneous, chaotic, bringing not so much benefit as harm to this type of cultural activity. As a result of such “unorganized” cultural interaction, special procedures, norms, regulations, rules, etc. gradually appear. They are fixed in the form of a social cultural institution, designed to fix the most optimal ways of organizing this form of cultural activity.

The formation of a social institution ends with the creation of a system of statuses and roles, the development of standards covering all aspects of cultural activity without exception. The end of the institutionalization process can be considered the creation, in accordance with the norms and rules, of a fairly clear status-role structure, socially approved by the majority or at least politically supported by the authorities. without institutionalization, no modern culture can exist without social institutions.

Social institutions of culture carry out a number of functions. Among the most important are the following:

• 1. Regulation of the activities of members of society within the prescribed social relations. Cultural activity is regulated, and it is thanks to social institutions that the relevant regulatory regulations are “developed”. Each institution has a system of rules and norms that consolidate and standardize cultural interaction, making it both predictable and communicatively possible; appropriate socio-cultural control provides the order and framework in which the cultural activity of each individual takes place.
• 2. Creation of opportunities for cultural activities of one kind or another. In order for specific cultural projects to be implemented within the community, it is necessary that the appropriate conditions be created - this is directly involved in social institutions.
• 3. Enculturation and socialization individuals. Social institutions are designed to provide an opportunity to enter a culture, to become familiar with its values, norms and rules, to teach common cultural behavioral models, and also to introduce a person to a symbolic order. ** This will be discussed in chapter 12.
• 4. Ensuring cultural integration, sustainability of the entire socio-cultural organism. This function ensures the process of interaction, interdependence and mutual responsibility of members of the social group, occurring under the influence of institutional regulations. Integrity, carried out through institutions, is necessary for coordinating activities inside and outside the socio-cultural ensemble; it is one of the conditions for its survival.
• 5. Providing and establishing communications. The communication capabilities of social institutions of culture are not the same: some are specifically designed to transmit information (for example, modern mass media), others have very limited capabilities, for this or are primarily called upon to perform other functions (for example, archives, political organizations, educational institutions ); -- conservation of culturally significant regulations, phenomena, forms of cultural activity, their preservation and reproduction. Culture could not develop if it did not have the ability to store and transmit the accumulated experience - thereby ensuring continuity in the development of cultural traditions.

From birth to the end of his life, a person is not only immersed in culture, but is also “supervised” by it through the corresponding more or less institutionalized cultural forms impact. Culture is, among other things, an extensive system of mechanisms by which control over a person is carried out, his discipline. This control can be harsh and punitive, aimed at suppressing any unrewarded spontaneity. It can also act as "soft" recommendations, allowing a fairly wide range of unregulated manifestations of the individual. However, a person never remains completely “uncontrolled”: one or another cultural institution “supervises” him. Even alone with ourselves, in the absence of a seemingly direct threat of coercion, we carry within ourselves, on a subconscious or mechanical level, directive indications of cultural instances.

State and culture. Consider such a social institution as the state. The state also plays an important role for culture. Already by virtue of the provision of general social functions by the state (maintaining order, protecting the population), it is the most important prerequisite for culture, without which society is at the mercy of local forces and local interests. The state also acts as an important "customer" and "sponsor", supporting cultural activities financially or through the granting of privileges. On the other hand, neither the essence, nor the dynamics of culture, nor the fate of the state coincide directly with the dynamics of culture, frictions and conflicts are common between them, in which the state may temporarily gain the upper hand, but, having its own potentialities, culture is for the most part more durable.

Regarding the question of the management of culture by the state, there is an opinion that culture is less amenable to institutional ordering than other areas. Due to the special role of creativity in culture, it is associated with the individual activity of artists and thinkers, which does not fit into attempts to regulate it. Can culture be controlled? There are long and sometimes irreconcilable disputes between the two sides on this issue. Thus, cultural figures mainly reject state intervention in such a “creative and subtle” matter as cultural creation. However, the interference of government organizations in the work cultural organizations and groups are often simply necessary, since without government support they may not be able to withstand difficulties of various kinds (not only financial, but also legal, political, etc.) and will cease to exist. At the same time, state intervention is fraught with dependence on the authorities, the ruling circles and the deformation of cultural life as a whole.

If you go back centuries, you can find a lot of evidence of when the state or the church, on the one hand, were the main institutions that supported art, literature and science, and on the other hand, they also banned those areas or denied patronage to those artists, thinkers and inventors who either contradicted social norms or harmed the state or the church. Later, these functions of regulation were increasingly intercepted by the market, although legal principles invariably corrected the market element. And in addition to them, various bodies, institutions and forms of regulation of cultural life and activities (foundations, sponsorship, patronage, academies, titles, etc.) have been formed.

State cultural policy. Cultural policy is a product state power. It is she who formulates it and ultimately implements it. The diversity of the relationship between the state and culture once again emphasizes that culture is a special phenomenon, and therefore its management is distinguished by the complexity and variety of forms that are in constant dynamics. It can be said that the culture management system is open and dynamic in nature, just like culture itself. Along with content-conceptual issues of a value nature, economic and legal components play a special role here. They are the main mechanism for the implementation of cultural policy.

The state is the main external institution that regulates cultural activities in modern society. However, the involvement of the state in cultural policy in developed and developing countries is not the same. In the first place, it is more moderate due to the well-established system of regulation of cultural activities on the part of business and public organizations. There the state have the following cultural policy objectives:

• - support for creativity and creation of conditions for creative freedom;
• - protection of national culture and language in the world of expanding international communications and contacts;
• - creation of opportunities for the involvement of various segments of the population, especially children and youth, in creative active life depending on their abilities and inclinations;
• - confrontation negative impact commercialization in the field of culture;
• - promoting the development of regional cultures and local centers;
• - ensuring the preservation of the culture of the past;
• - promoting innovation and cultural renewal;
• - facilitating the establishment of interaction and mutual understanding between various cultural groups within the country and interstate interaction.

In various historical periods of the development of the statehood of specific countries, the interaction between culture and power developed in different ways. The tasks of cultural policy in a democratic society have been discussed above. Totalitarian power encourages an egalitarian, one-dimensional, conformist culture. The values ​​declared by the dominant ideology acquire the phenomenon of an “icon” that requires unconditional reverence. Active rejection of these values ​​is manifested in various forms of dissent, persecuted by the authorities.

For cultural management each country has administrative structures designed to promote cultural development. In the 1960s - 1970s. in many countries ministries of culture appeared, the scope of which was mostly limited to only a few areas.

The broad understanding of culture adopted by many governments includes education, mass communication, social services, youth education. Obviously, the management of such diverse and wide areas is carried out by different departments. Therefore, to coordinate their activities, committees for communication between government departments or parliamentary commissions are created.

A significant place in cultural life is occupied by non-governmental organizations - national and international - associations, writers' and journalistic organizations, various creative teams, private publishing houses, film studios, museums, etc. All of them create a wide network that ensures the cultural activities of the country.

Culture is managed through planning and funding. cultural planning usually included in overall planning social development or associated with educational planning and mass communication. A serious obstacle in its organization is the lack of substantiated indicators of cultural development and the incompleteness of statistical data. Cultural statistics are usually limited to only a few indicators (number of libraries, museums, newspapers, etc.), there is no information on cultural needs and requests of different population groups, analysis of various types of cultural activities, cultural expenditures and budgets.

Volume Funding for culture in individual countries may vary. Rich countries can afford to spend heavily on formally subsidized education, networking of cultural centers, and so on. Countries that are deprived of large incomes rely more often on the participation of public organizations, foreign aid, the assistance of cultural agencies and various missions from other countries. However, these sources are clearly not enough.

I. Weber's statement is known that "the most difficult art is the art of managing", and it is especially difficult to manage culture and art.

Difficulties in the cultural policy of Russia at the turn of the millennium are not only financial and legal, but also conceptual. At the beginning of the reforms, we announced that Russia was integrating into the global cultural space, and, consequently, recognized the priority of universal human spiritual values, which are actualized through national mentality. This concept turned out to be an unbearable burden for politicians, as well as for some members of society. The idea began to be quite actively put forward that our salvation in general national idea. Many, in particular, D.S. Likhachev, reacted sharply to such a formulation of the question: “The nationwide idea as a panacea for all ills is not just stupidity, it is extremely dangerous stupidity ... Life according to the national idea will inevitably lead first to restrictions , and then there will be intolerance... Intolerance will surely lead to terror. Unanimity is an artificiality. Naturally - many-thinking, many-ideas. And further: "Our future is in openness to the world and enlightenment."

Our difficulties with cultural policy are obvious. Conceptually, the priority of the spirit and the freedom of the individual are declared, but practically not implemented, since the legal and economic aspects are not provided.

Culture and market. Another important institution that has a significant impact on culture in developed countries is business.. With significant funds and a functional interest in the field of culture, he turns out to be the most important "cultural politician" and "cultural organizer".

In societies with commercial circulation, cultural works become, to one degree or another, an object of sale and purchase, and the very existence of an artist or thinker is somehow connected with commercial factors. Producing for the market means that an art object becomes a commodity - whether or not it has unique value or exists in multiple copies. Accordingly, the success of the artist is determined by the demand for his products in the market. Under capitalism, the market becomes the main form of material support cultural activities, although the market was before, and continues to some extent under socialism. The artist and writer must create a picture, a book that meets the needs of other people and can be bought by them. Naturally, the wealthy part of the population is able to order and buy works of art, thereby exerting commercial pressure on the artist, who is forced to earn his living. Under these conditions, a difficult dilemma arose between creative freedom and the artist's dependence on commercial success.

The market price of a work of art and any substantive embodiment of spiritual culture (an artistic canvas, a novel, a scientific discovery) is not directly related to its spiritual value. From the life history of such major writers of the 19th century as Balzac, Pushkin, Dostoevsky, it is known how unstable their financial situation turned out to be. Disputes between the artist and the seller continue to this day, and few cultural figures could achieve material success or even relative prosperity if they relied only on the market. It is also well known that the creators of products that are far from the best, which appealed to the general public, may turn out to be successful in the market. So, the great Dutch painter Vincent van Gogh died in poverty, unrecognized by anyone, and later his paintings broke all records on the market and were sold for millions of dollars.

In the conditions of transition to the market, domestic culture has experienced very difficult trials. But, despite all the difficulties, the cultural processes proceed, of course, with varying degrees of intensity - sometimes with positive, and sometimes with negative results.

The main result is the presence of still few market forms of existence of culture. Today it is no longer a state monopoly. Cultural institutions are not only his prerogative. Culture has acquired new forms of ownership, including private and joint stock.

Domestic show business is actively working in market conditions. This is primarily due to the breadth of the market segment, its scale, special demand, and as a result - getting their own tangible finances plus attracting sponsorship funds. The concert and philharmonic market is also reviving today. There are examples here, not only related to the actions of the capital, but also regional ones. Thus, in particular, one can note the activities of the cultural and organizational structure "Premier" in Krasnodar. Several interesting projects have recently been implemented in this city. The world-famous choreographer Y. Grigorovich staged the ballets Raymonda, Don Quixote, Spartacus in a city that has never been ballet troupe created jazz bands under the patronage famous musician G. Garanyan, chamber and large symphony orchestras, which did not exist before, although the city has an excellent music school named after. Rimsky-Korsakov, Krasnodar State University culture and arts, the newly created choreographic school. These processes are very symptomatic and require theoretical understanding, on the one hand, and their real support, on the other.

The market, with its freedom, provides a certain kind of advantage. But are these actions possible without the organizational-coordinating, managerial principle, the intermediary function of a talented manager? Of course not.

The advantages of the market can also turn into a shadow side. In the absence of a strict legal framework, when intellectual property rights are not yet fully protected, there is an exploitation of the creator by a resourceful manager. There is a well-known scandal with the touring version of The Maids directed by R. Viktyuk, an endlessly lasting conflict between the TAMP production group and the creative team of the film directed by V. Karra over the rights to the film The Master and Margarita ... In this regard, the words become especially relevant T. Jefferson: "The whole art of management consists in the art of being honest."

This is one aspect. The other has to do with the attempt to maximize profits from the exploitation of a cultural good or service. Freeing the artist from the dictatorship of the state or church, the market at the same time makes him highly dependent on commercial demand. There is often a contradiction between commercial benefit and quality. In this respect a prime example can serve our domestic television both governmental and non-governmental. Violent competition forces channels to satisfy the interests of the audience, as a rule, focusing on a large part of them. It is no coincidence that the ether today is divided mainly between information programs, games of all stripes, variety and entertainment products and the demonstration of films of a certain genre orientation: detective, thriller, action movie or soap opera. The share of intellectual, educational programs has been reduced to a minimum, with the exception of the Culture channel. The lion's share of airtime is taken by advertising, since it is it that gives an impressive part of the profit. And the rest of the airtime is divided in accordance with the rating of viewer preferences. We can observe similar phenomena in show business. For example, the unfortunate impresario organizes tours of doubles of famous pop-star groups, fortunately, the expanses of our country are so vast that it is difficult to identify false stars before they fail on stage. Accompanying this process is the fact that some performers very often use a phonogram. It is no secret that commercial viability today often comes into conflict with the quality of cultural products. But this does not mean that there can be no harmonic unity between them. We are seeing growing pains caused by the commercialization of art and culture.

But let us turn to the practice of one of European countries where the cultural sector has traditionally played a significant role. Great Britain can rightly be considered such a country. Promotion of culture by the private sector in England is a tradition encouraged by the state (Department National Heritage, renamed in 1997 to the Department of Culture, Sports and Media). By the end of the 70s. major cultural institutions such as the Arts Council have introduced some financial research mechanisms and programs. In this mature market, partners work together in perfect harmony, with the expectation that this best practice will soon be adopted by the rest of Europe.

More than half of large commercial companies help culture.

Of the 100 most significant British companies, 60% are somehow involved in the development of culture. Small and medium-sized companies, the number of which is increasing every year, are beginning to realize their benefits from this kind of activity.

A special place in the development of various types of artistic culture is occupied by patrons who have their predecessors back in ancient history many countries. In our country, the names of such patrons of the arts as P. Tretyakov and S. Morozov are well known.

There are certain contradictions between the participants of the state and big business in maintaining culture, arising from the fact that the state still reflects broader public interests than individual strata and business groups, and therefore can act to the detriment of individual strata and groups. However, there are also positive examples. So the English opera receives about 11% of the total sponsorship; basically these funds go to technical (functional) expenses, rather than to support creative activity. As far as ballet and dance are concerned, they are the main beneficiaries... (15% of the total), etc. Of the total amount of the commercial sector, 54% is actually sponsorship, and only 6.3% is gratuitous corporate donations. Special mention should be made of the National Lottery, which provides financial support to cultural projects in the country.

The income of the National Lottery is 1 billion pounds. Art. annually; part of this income goes to the culture and heritage sectors. The lottery is privately owned. Lottery operators, the consortium have 72% of the income for administrative expenses and prizes; 28% are intended to support culture, sports, charitable and other social needs. Between March 1995 and February 1998 National Lottery supported 38,518 projects worth £4.7bn. Art. (of which 8737 cultural projects worth £1.1 billion).

The lottery never fully finances the project, so project managers are required to find the missing amounts: from the state, local city committees and sponsors (donors). One of the conditions under which the Arts Committee allocates funds to cultural organizations is the availability of 10 to 15% of funds received from the private sector.

Family as a social institution of culture. The social institutions of culture regulate cultural activity, and as we know, it includes a complex process of symbolization, which involves not mechanically following established behavioral rules, but giving them meaning; ensuring the entry of the individual into the symbolic order of culture and the possibility of being in it. In principle, a disciplinary space is any form of social institutionalization - religious, political, professional, economic, etc. Such spaces are most often not separated by an impenetrable line, but are intertwined, overlap each other, interact.

On the one hand, the boundaries and conditions of competence of the disciplinary-symbolic spaces of culture are not always strictly regulated: they have a clear list of variations “for all occasions”, allowing for greater freedom of the individual. In the theatre, in a museum, at a party, in private life, we feel less embarrassed than at work and in court. On the other hand, due to the fact that the symbolic order is not limited by working time and official duties, they are relentless, effective even in situations where we are apparently spared direct control from the corresponding cultural institution. In the theater we behave appropriately, at the station - in a different way, at home we show third qualities. At the same time, in all cases, we are forced to obey both the overt and unspoken rules of the cultural community, to be guided by a symbolic value-semantic scale. Even without realizing it, we know how we should be located in this particular cultural space, what is allowed for us, and what, on the contrary, is forbidden to desire and manifest. Such "intuitive knowledge" is the result of previous experience, experience inculturation and socialization, the acquisition of which does not stop for a minute throughout a person's life.

Speaking about the social institutions of culture, one should first of all point to such a disciplinary-symbolic space as family. It has always performed a number of functions in society. From the point of view of cultural studies, the most important function should be recognized as the translation of cultural stereotypes - values ​​and norms of the broadest nature. It is in the family that a person receives the first experience of inculturation and socialization. Thanks to direct contact with parents, as a result of imitating the habits of household members, the intonation of speech, gestures and actions, the reactions of others to a particular phenomenon of reality, and finally, due to the purposeful influence on the part of others on his own actions, words, actions, efforts and efforts, a person learns culture. Sometimes we may not even be aware of how this directly happens. They do not necessarily explain to us why we should act in this way and not in another way, we are forced to do something or persuaded. It enters us through the impulsive rhythm of everyday life, predetermining the character of many, if not most, of our own words and deeds in later life.

None of the cultures, both in the past and in the present, left the institution of the family unattended. Depending on what type of personality was most in demand for a particular period of time, the corresponding norms of family and marriage relations were also built. The family, therefore, is both a mechanism for transmitting tradition from generation to generation, and a way to implement current cultural innovation programs, and a tool for maintaining the regulations of a symbolic order. The family not only forms the basis of a person's future individual life, determines the possible directions of his cultural activity, but also lays the foundation for the whole culture.

Education and culture. No matter how great the impact of the home and family on a person, it is still not enough for successful socialization, because the family is at best a “cell of society”, an adequate model for it. The family and the school collectively perform an educational function.

Education can be defined as a process that ensures the assimilation of knowledge, orientations and experience accumulated in society. The education system, being one of the subsystems of society, reflects both its specific features and problems. Of course, the content and state of education largely depend on the socio-economic state of society. However, socio-cultural factors also constitute its most important dominant. That is why education is able to involve directly or indirectly all classes and social groups into its orbit, to have a significant impact on all aspects of spiritual life. Mainly through the education system, scientific theories and artistic values ​​penetrate the consciousness of the masses. On the other hand, the impact of mass consciousness on high culture is the more effective, the more enlightened the masses, the more elements of the scientific worldview entered into their everyday consciousness. Thus, educational institutions (school, home education, university, vocational education, etc.) form a channel for the transmission of social experience and knowledge, and also represent the main link between different levels of the spiritual life of society.

The state of education more directly than other spheres of culture depends on the social political system given country, from the policy of the ruling class, from the correlation of class forces. Around the problems of organizing school affairs, such as the role of the state in the creation and financing of educational institutions, the compulsory education up to a certain age, the relationship between school and church, the training of teachers, etc., there was an almost constant struggle between representatives of various classes and parties. It clearly outlined the various ideological positions - both of the extremely conservative, liberal and radical sections of the bourgeoisie, and of the workers' fund. An even sharper struggle was waged over the content of education, its ideological orientation, the range of knowledge that should be mastered by students, and the very methodology of teaching.

For all distinctive features education systems in different countries, it has both common roots and common problems. Modern education is a product of the Enlightenment and grew out of the great discoveries of the first phase. scientific revolution. The sharply increased division of labor led to the differentiation of both activities and knowledge, which in the education system is reflected in the training of a predominantly narrow specialist. Education is no longer understood as "cultivation", that is, the "doing" of a person in terms of culture, and is increasingly interpreted only as "pumping information". The basis of the educational system in our country was the principle of polytechnic education, the essence of which is to train personnel for production. In this system of education, the student is considered as an object of pedagogical influence, a kind of “tabula rasa” (from Latin - a blank slate). Thus, we can talk about the monologue nature of the pedagogical process. At the same time, the concept of "educated person" is perceived as "informed person", and this, as you know, does not guarantee that he has the ability to reproduce culture, and even more so - to generate cultural innovations.

The scientism inherent in the culture of modern times determined the entire structure of education. The educational process develops with the obvious dominance of a number of disciplines of the natural science cycle and the displacement of other areas of knowledge to the periphery. The orientation of the education system towards solving utilitarian problems leads to the separation of the learning process from upbringing, displacing the latter into extracurricular time. The system of education that took shape in modern times met the needs of society and was highly effective, as evidenced by the scientific and technological progress of society. culturology culture social institution

In the context of a change in the cultural paradigm, it begins to reveal its weaknesses. By the end of the 20th century, science made a sharp leap and radically changed, recognizing the plurality of truth, seeing chance in necessity, and necessity in chance. Having abandoned universal claims, science has now turned to moral quests, and the system of "school" disciplines cannot yet get out of the blinkers. pictures of the world XIX century.

On the other hand, the sharply reduced period of technological renewal excludes the possibility of obtaining knowledge and a profession “for life”. The ecological crisis and other global problems of society require non-standard solutions.

conclusions

• 1. Social institutions of culture- specific socio-cultural formations that have a fairly clear status-role structure, to maintain spiritual production, as well as artistic culture,
• 2. Social institutions ensure the functioning of the social mechanism, carry out processes inculturation and socialization individuals, ensure the continuity of generations, transfer skills, values ​​and norms of social behavior.
• 3. The effectiveness of the activity of social institutions depends on how close the hierarchy of values ​​accepted in society is to the general cultural one. The state cultural policy contains conceptual issues of a value nature, as well as economic and legal components. Culture is managed through planning and funding; its tasks may differ in countries with different political regimes.
• 4. In modern society, in maintaining culture, everything greater value acquires the market. His role is ambiguous. The market, with its freedom, provides a certain kind of advantage. Entrepreneurship and sponsorship expands the scope and geography of culture. However, the market places culture in the strongest dependence on commercial demand.
• 5. The family is the most important mechanism for transmitting tradition from generation to generation, a way to implement current cultural innovation programs, a tool for maintaining symbolic space. It forms the basis of the future individual life of a person, determines the possible directions of his cultural activity, and lays the foundation for all culture.
• 6. The family and the school together, mutually complementing each other, perform an educational function. The education system (like the family) is a channel for the transmission of social experience and knowledge, as well as the main link between the various levels of the spiritual life of society. However modern education in many respects does not answer these tasks any more.

Review questions

• 1. What is the role of social institutions in the development of culture? What types of social institutions do you know?
• 2. What determines the formation and nature of various social institutions of culture? What functions do social institutions of culture perform in society?
• 3. What is cultural policy? What are the contradictions of state regulation of the sphere of culture?
• 4. Name the most important tasks of the state cultural policy.
• 5. What cultural management methods do you know? What are the difficulties in the cultural policy of Russia at the present stage?
• 6. How do market relations affect the management system in culture? Determine the positive and negative aspects of the influence of the market on culture.
• 7. What is the peculiarity of the influence of the family institution in culture? What functions does it perform?
• 8. What role does the education system play in culture? Why education depends on the political system of the country?

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The concept of a social institution

The culture of a society is a complex system, the main block of which is a social institution. The concept of a social institution in its modern meaning, as well as the concept of culture as a whole, was introduced by B. Malinovsky.

A social institution is an organized system of social ties and norms designed to satisfy the basic needs of society and its constituent individuals. Institutions create sustainable forms joint activities people to use public resources to satisfy one or more social needs.

Thus, institutions perform two main functions in society:

1) increasing the efficiency of meeting a given need or group of needs;

2) maintaining public order, preventing chaos and uncontrolled competition between groups and individuals in the process of satisfying needs.

Institute includes:

A social group (or groups) that fulfills this need. A variety of such groups are social organizations designed to meet these needs;

A stable set of norms, values, patterns of behavior, technological methods that ensure the satisfaction of needs, as well as a system of symbols that regulate relations in this field of activity (trademark, flag, wedding rings etc.);

The ideological substantiation of the institute's activities, fixed in the public consciousness, which Malinovsky himself called the charter. A charter can be drawn up as a special document (for example, a program of a political party, a charter and constituent documents of a company), or it can exist in an oral tradition (for example, a system of myths that justify enmity, or vice versa - friendship between neighboring tribes);

Social resources (buildings, money, equipment, etc.) used in the activities of the institute. Each stage of the development of society has its own set of institutions.

The main institutions of modern societies are: economy, politics, education, law, religion, family, etc. In the early stages of the development of human societies, many of today's institutions did not exist. Their functions were performed by other institutions. Thus, the institution of education arises only with the appearance of groups of people whose main occupation is the professional and social training of a significant part of the population, i.e. when the process of social and professional training itself is separated from the process of education. In Europe, this moment is usually attributed to the emergence and development of a system of public schools and vocational schools (XVII-XVIII centuries). At earlier stages, the preparation of young people for life was carried out within the framework of other social institutions - the family, clan, workshop, church. Many researchers believe that in pre-industrial societies there was no independent institution of the economy, and the processes of production and exchange were regulated by other social institutions (clan, family, institutions of ritual exchange).

On the other hand, many institutions that existed in the societies of the past and determined relations in them have either disappeared altogether in modern societies or have lost their former significance (for example, the institution of the clan, the institution of blood feud, etc.).

Institutions and Society

Social institutions arise along with the emergence of society. The number of social institutions is not limited to any rigid list; however, in every society there are basic institutions that determine the functioning of this society and its culture. There are social institutions of different levels - most of them are part of larger institutions. For example, the stock exchange is a social institution that is part of the economy.

Many modern institutions did not exist in the societies of the past, although the corresponding needs were met (eg, the economy, the state, the couple family, etc.).

The same institutions in different societies are arranged differently, it is inexpedient and impossible to automatically copy the ways of functioning of the institutions of even the most developed societies in other conditions. Each specific need in one society can be simultaneously satisfied by several social institutions. Each institution can satisfy several social needs, but among them there are always one or two that are central to it. The same institution in a particular society can noticeably change its functions over time.

The same needs in societies of different types, or even in different societies of the same type, can be satisfied by different institutions.

Family as a social institution

According to the definition accepted in social statistics, and shared by most sociologists, a family is a large or medium social group, which has three main properties:

1) all its members are connected by relations of kinship and / or property;

2) they all live in the same room, or, more precisely, in a building, which in a given society is considered to be a single room (place of residence);

3) they run a joint household, that is, they are engaged in activities that provide them with the basic means of subsistence.

In modern society, family members, as a rule, are not bound by participation in joint production. Each family member has his own source of income, his occupation in one of the branches of the public economy. Therefore, the most important features of the family are: a joint budget, covering a significant part of personal income; joint cooking; a joint decision regarding the largest acquisitions (real estate, car, durable goods, etc.).

Maintaining a so-called "personal subsidiary plot" (dacha or garden plot) becomes an essential feature of the family if the income (or natural products) received from this plot is an important element of the family's livelihood. Millions of urban families do not have summer cottages and garden plots, and yet they are full-fledged families.

Functions and dysfunctions of social institutions.

A social institution is a specific entity that performs socially significant functions and ensures the achievement of goals. Function is the benefit that a social institution brings to society. It is characterized by two points: consciously formulated goals and objective consequences of the activities of this institution, i.e. function as a task and as a real result. In many cases, there is a discrepancy between the declared goals and the objective consequences of the corresponding actions.

Institutions differ from each other in their functional qualities, but in real life these functions are intertwined so closely that it is extremely difficult to draw any line between them. Fundamental institutions, with a strict need to perform primarily their specific functions, are involved to varying degrees in solving the following tasks:

1. Economic and social institutions - property, exchange, money, banks, business associations.

2. Political institutions - the state, parties, trade unions and other kinds public organizations pursuing political goals aimed at establishing and maintaining a certain form of political power.

3. Family, education, religion - development, subsequent reproduction and protection of social and cultural values ​​and norms.

4. Family, religion - mechanisms of moral and ethical orientation and regulation of the behavior of individuals. They give behavior and motivation a moral argument and an ethical basis.

5. Political, economic - social and social regulation of behavior on the basis of norms, rules and regulations enshrined in legal and administrative acts. The obligatory nature of the norms is ensured by compulsory sanction.

6. Political institutions, economic, education, family - are based on a more or less long-term adoption of contractual norms, their official and unofficial consolidation. These norms regulate everyday contacts, various acts of group and intergroup behavior (methods of transmitting information, greetings, rules of meetings, activities of associations, etc.).

But at the same time, each institution performs its social function. Their totality constitutes the general social functions of institutions as elements of certain social systems. A similar example is the functions of the family:

• Reproductive, or the reproduction of the human race.
• Socialization, or the transfer to new members of society of the necessary skills, moral values ​​and norms.
• Recreational, or protecting family members from the effects of the outside world.
• Control and regulation of sexual life.
• Household.

Each of the listed functions serves as a fundamental one - maintaining the life of society through the renewability of generations that have assimilated the basic norms and values ​​of this society.

So, each social institution is characterized by the presence

• goals of their activities
• specific functions to achieve this goal
• a set of social positions and roles typical for a given institution

Cultural identity- this is the ability of people to relate themselves to a given culture, to its stereotypes and symbols.

Through identity, culture is capable of self-development. The process of cultural identification is inseparable from the process of human self-identification.

A person needs to be socially in demand and approved by the society surrounding him.

Self-identification is the awareness at the rational level of the unity of a given group of people on one or another basis (ethnic, religious, political, etc.). The development of common cultural features (mores, customs, language) presupposes the collective solidarity of people. Identification of oneself with a particular group helps a person in orientation in the socio-cultural space. Social discipline, political loyalty and cultural competence (possession of socio-cultural norms and socially accepted languages ​​of communication) are required from the individual.

What makes a person involved in any culture is a set of:

1) learned elements of consciousness, behavior;

2) tastes and habits;

3) languages ​​and other means of communication.

The problem of the cultural identity of a person lies in the following parameters adopted by it:

1) cultural norms;

2) patterns of behavior and consciousness;

3) systems of values ​​and language.

Cultural self-identity is manifested in:

1) awareness of one's "I" from the standpoint of cultural traditions in a given society and in the manifestation of loyalty to them;

2) self-identification with these cultural patterns.