The impact of globalization on culture. The impact of globalization on national cultures

The keyword of modern culture is integration. Integration of the political, economic and cultural spheres of life is typical today for most states of the world. Before our eyes, there is an expansion of contacts between people, the growth of mutual influence and rapprochement of peoples and countries, the formation of a single world community, the formation of universal cultural values. In connection with the development of modern means of transport and economic ties, thanks to the influence of mass media and communication, the integrative processes taking place on Earth acquire a planetary character.

The accelerating pace of integrative processes in the world causes the processes of globalization. Globalization as a whole means the acceleration of the integration of countries and peoples into a single world system of humanity. Under the influence of global financial markets and transnational corporations, national economies are merging into a single economic system. This was evidenced by the creation of the European Economic and Monetary Union, the Asia-Pacific Economic Community, and the North American Free Trade Area. On the basis of computer technologies, the Internet, global television, there is a unification of the global information space. Everything that happens on the other side of the planet becomes known in a few minutes. Regional differences in the perception of time are being erased, and the global simultaneity of events is growing. Unified living standards, perceived by people as optimal and most effective, are becoming widespread. First of all, this concerns tourism, sports, art, science, household amenities, entertainment, and everyday goods. The race for unified consumer standards has already become one of the leading socio-political trends in modern society. At the same time, a new way of life and new forms of everyday culture are emerging, blurring the boundaries between one's own and another's culture. The mixture of cultures in people's daily lives is becoming a feature of entire societies.

The ongoing processes of globalization lead to the need to create a single legal space, homogeneous political governance and the universalization of democratic values in the world.

If we accept that the basis of the life of modern society is science, technology and technology, then we are witnessing an accelerated formation of a common world civilization. It is indeed unified and universal, since there is no national mathematics, chemistry, physics and science in general as a system of knowledge about the world. They are universal, and in this regard, Japan differs little from Europe, and Russia from the United States. In most schools in the world, children study the same subjects, they always teach foreign languages that facilitate communication between people. Space satellites and modern means of communication allow people to receive information from all regions of the world. The Internet plays an important role in this, ensuring the inclusion of countries and peoples in a single communication system. A person has a feeling of the world as a whole.

The cultural unity of mankind, emerging for the first time in history, changes the mechanisms that determine the fate of individual cultures and civilizations. In our time, it has become more obvious than ever that the culture of any people or country that is not in contact with other cultures and is not influenced by them is inevitably doomed to lagging behind the pace of world cultural development. Under these conditions, no people and no country can develop their culture in an independent way, outside the unified world culture of mankind. A new era is coming, in which a multidimensional dialogue of cultures of different countries and peoples is coming to the forefront of world history, and participation in this dialogue has become is the most important condition for their development. The degree of development of world achievements by them zheniya, the ability to enrich world culture with their achievements become the main criteria for the development of national culture.

However, the modern processes of globalization in the world do not unequivocally proceed smoothly, without problems. The fact is that global economic, political, legal, technological, integration processes simultaneously cause a change in the way of life, traditions and cultures of entire peoples and countries, forcing them to revise and even abandon some ethnic and national values. This is especially evident in the narrowing of the scope of the functioning of the national language and the spread of the English language, which is used by about 1.5 billion people in the world today. The English language has become a condition for the spread of a universal way of life, the achievements of modern science and technology throughout the planet. 90 percent of the information stored on the World Wide Web today is in English. Meanwhile, language is not only a means of communication and communication. It is an essential feature of any nation. Without language, there is no nationality. The national consciousness perceives the native language as a living organism that requires careful attitude and care. It is no coincidence that in France in 1994 a special “Law on the use of the French language” was adopted, prohibiting the excessive use of foreign terms and expressions.

The threat of loss of cultural identity, the subordination of national culture to Western culture, its transformation mainly to the imposed American model cause hostility, protests and even resistance on the part of traditional societies that perceive their native culture as a model of a way of life and a form of historical memory, and globalization as an expansion of Western culture, cultural imperialism and even a new form of colonialism. To a large extent, the rise of national and religious movements in the world observed today is a kind of people's reaction to cultural leveling, unification and globalization. A movement of anti-globalists has emerged, advocating the integration of culture not from above according to the model of the world elite, but from below - in an alternative way.

Thus, the universalization and globalization of culture are not automatic processes that will end in a conflict-free and ideal world. They present both new opportunities and new risks.

cultural pluralism

(from lat. plyralis - plural) - the presence and recognition of the free existence and development of various ethnic cultures as part of a single national community.

National culture, language, traditions, values are one of the ethno-forming factors that distinguish a particular ethnic group, community from others. The concept of K.P., adopted in Western science, implies the presence in national self-consciousness and the consolidation in legislative acts and norms of the right to the free development of various cultures and subcultures, including the culture of an ethnic minority, the recognition of this right for all peoples and nationalities.

K.P. regarded as the preferred structural principle of a multicultural society. The concept of "multicultural society" is associated with hopes for the creation of a tolerant society. A society based on C.P. is a collection of social groups with different cultures. However, at the same time, culture loses its integrally significant structure, which is the basis for the integration of society, the basis of ethnic identity. A multicultural society is united not only with the help of the market, but also with the help of the cultural policy of the state.

In general, the development of culture is carried out according to the model of the functioning of a supranational, homogeneous industrial culture, but in parallel, the cultures of various groups are strengthened and developed. National culture develops on the basis of its language, traditions, history, ethnic myths. A multi-ethnic society is always worried about the harmonization of ethnic cultures. K.p. concept substantiates one of the ways, methods of solving the complex problem of interaction between different ethnic cultures.

Globalization, no doubt, gives different nations common features. Interethnic subcultures appear - hippies, rockers, bikers, rastamans, anime fans, etc. But cosmopolitans have existed since at least Pharaoh Akhenaten. However, globalization is not able to shake the national identity. The Japanese outwardly become more and more like Europeans, but their life is arranged fundamentally differently than in Europe or the USA. We in Russia are particularly easy to "sink" on the bright foreign. But because we began to wear jeans, drink Coca-Cola and use the Internet, our country, as you see, has not become like either Europe or the United States - but for good or for worse, decide for yourself. Yes, we stuffed our language with English words, but at the same time we equipped them with so many Russian prefixes, suffixes and inflections that we changed them beyond recognition. In addition, the language is not so much a vocabulary as a grammar, and it changes extremely slowly.

The same with the national culture as a whole. Our average person can forget Tolstoy and become addicted to Sheldon - his mentality will not change significantly.

Globalism of the 20th century and neo-globalism of the present. In order to understand and adequately assess the current manifestations and trends in the process of globalization of society, it is necessary to clearly distinguish between two main phases of development. globalism as the ideological basis of the process of globalization.

Globalism as an ideology was born in the early 70s - 1990s, when the first results of quantitative studies of a number of global problems, carried out under the auspices of the Club of Rome, were published. These results had a rather strong impact on the consciousness of the elite of the world community, which was faced with a dilemma: either determine a new strategy for the development of civilization, or come to terms with the inevitability of a global environmental catastrophe, the onset of which was predicted for the period 2025-2030.

A distinctive feature of globalism in the 20th century was that its main task was to consolidation of the world community in the face of universal and rapidly approaching danger , the global threat that called into question the continued existence of man himself as a biological species. As a response to this threat, a number of very representative international forums followed, devoted to a systematic analysis of global problems of the further development of civilization and attempts to develop some common strategy for the world community to prevent a global environmental catastrophe.

Among the most significant and significant among these forums are the well-known International Congress on Environmental Problems (Rio de Janeiro, 1992), as well as the 19th World Philosophical Congress on the topic: “ Humanity at the Turning Point: Philosophical Perspectives"(Moscow, 1993). Both of these events gave a powerful impetus to the development of that new direction of philosophical, theoretical and applied research, which today is known as "Problems of sustainable development". However, already today, a little more than 10 years after the above forums, the very ideology of globalism has changed significantly. Now we are dealing with its completely new form - neo-globalism, which pursues completely different strategic goals. The essence of these goals is to provide access by any means for a limited number of the population of our planet, namely, the population of the developed countries of the West (the so-called "golden billion") to the raw materials and energy resources of the planet, most of which are located on the territory of Russia and countries " third world”, which will be doomed to a miserable existence in the future as raw material colonies and places for storing industrial waste.

It is this strategy for the further development of civilization, according to the apologists of modern neo-globalism, that provides an opportunity for the population of the developed countries of the West, and primarily the United States, to continue their course of economic development based on the priority of unlimited consumption.

The ideology of neo-globalism no longer provides for the development of science, education and high technologies. It also does not impose on society any reasonable self-restrictions, either material or moral. On the contrary, today the lowest instincts of a person are encouraged, whose consciousness focuses on the satisfaction of sensory needs "here and now" to the detriment of his spiritual development and plans for the future.

The only obstacle that today stands in the way of the spread of the ideology of neo-globalism throughout the world are large nation-states, where traditional spiritual values are still strong, such as patriotism and service to one's people, social responsibility, respect for one's history and culture, love for one's native earth. Today, neo-globalists declare all these values obsolete and do not correspond to the realities of the new time, where militant liberalism, economic rationalism and private property instincts dominate.

After all, it is these qualities that bring success today in the business or political sphere. Therefore, one of the main challenges of neo-globalism, which in the 21st century is already addressed to all of humanity, is moral challenge which requires a radical revision of all pre-existing spiritual values. And this challenge is much more dangerous than the threats of terrorism or an environmental disaster. This danger lies in the fact that the ideology of neo-globalism not only divides all the people of the world community into two antagonistic camps - slaves and masters, but also deforms the consciousness of the person himself, destroying in him that truly human that has been accumulated with such difficulty over many millennia of human development. stories.

Introduction. One of the fundamental phenomena that today determine the shape and structure of the life of the human community in literally all its aspects - social, economic, cultural and political - is globalization.

Today, the fact of a very significant interaction between globalization and national and ethnic cultures is quite obvious. In the course of this, not only are the traditional areas of distribution of the world's main religions and confessions being redrawn, often finding themselves in new conditions of existence and interaction, but they are also paired with relatively new values, such as, for example, the principles of civil society. All this requires careful study and in-depth analysis - both by experts and by many interested parties who care about the fate of culture, especially in today's rapidly changing world.

Main part. The process of globalization of culture creates a close relationship between economic and cultural disciplines. The latter is so significant that we can talk about the economization of culture and the culturalization of the economy. Such an impact is determined by the fact that social production is increasingly oriented towards the creation of intellectual, cultural and spiritual goods and services or the production of “symbols”, and in the sphere of culture the laws of the market and competition (“mass culture”) are increasingly felt.

Today, culture must be understood as a critical aspect of globalization, and not as a mere response to economic globalization. At the same time, one should not assume that the globalization of culture is the establishment of cultural homogeneity on a global scale. This process includes cultural clashes and contradictions. Conflicts and clashes of different cultures and civilizations are the main factor of the modern multipolar world. In the context of globalization, a new philosophy is needed - a philosophy of mutual understanding, considered in the context of the dialogue between East and West, South and North.

The “compression” of the social world, on the one hand, and the rapid growth of the world’s awareness of the “expansion” of itself, on the other hand, creates a global condition in which civilizations, regions, nation-states, indigenous peoples, deprived of statehood, construct their history and identities. . In the world, the sense of one's own uniqueness and originality among peoples and regions has sharply increased. We can say that the protection of local national traditions and characteristics is a global phenomenon.

Therefore, in principle, the ability for self-preservation of specific cultures is possible, but this possibility is realized only under certain conditions.

In the modern world, there is a transition from national culture to a global culture, the language of which is English. The American dollar is used all over the world, Western mass culture is rapidly penetrating our lives, the model of a liberal democratic society is being implemented to one degree or another in many countries, a global information space is being created (the Internet and other, the latest information and communication technologies), the globalization of Western culture, a new reality arises - the virtual world and the virtual person. Thus, space and time are getting closer and closer, even merging. “Anti-globalists” and “anti-Westerners” emerged. Under these conditions, the issue of preserving the linguistic and cultural identity, originality and uniqueness of the culture of other peoples of the planet becomes extremely relevant.

To solve the most difficult task of entering the national culture into the space of world culture, the determining factor is not the desire to please, but the ability to remain oneself. In no case should one close oneself within the limits of one's culture, one must go out into the world cultural space, but one must go out with what is, since it is precisely this content that has value. Moreover, it is impossible to force the national culture to “trade itself” and be prepared for the fact that it will not be accepted, considered, understood, or appreciated. Consequently, it is “out of court” for the era, time.

However, within the limits of what is permitted, national culture can do something for a better perception of itself. It can take advantage of the opportunities offered by globalization. She can replicate her image and “come to every home”. It is possible that, without being accepted with enthusiasm on the “best stages of the world”, the national culture will find a response in other regions, and from there it will be perceived more widely.

But there will be no big trouble, as noted by the famous Kazakh philosopher A.G. Kosichenko, if the national culture is not widely understood. After all, it is, first of all, a national culture, and, consequently, the culture of a particular nation. National culture can and should educate a person on the values inherent in this culture. And if this is a real culture, then such a person is interesting to the world, because through the cultural identity of a person, a universal culture emerges. National culture is valuable precisely for its specific values, since these values are nothing but another way to see the world and the meaning of being in this world. This soil must not be abandoned, otherwise the national culture disappears.

Conclusion. Thus, the process of globalization not only generates monotonous structures in the economy and politics of various countries of the world, but also leads to “glocalization” - the adaptation of elements of modern Western culture to local conditions and local traditions. The heterogeneity of regional forms of human life is becoming the norm. On this basis, it is possible not only to preserve, but also to revive and master the culture and spirituality of the people, the development of local cultural traditions, local civilizations. Globalization requires from local cultures and values not unconditional submission, but selective selective perception and assimilation of the new experience of other civilizations, which is possible only in the process of a constructive dialogue with them. This is especially necessary for the young independent states of the post-Soviet space, strengthening their national security. Therefore, we urgently need the development of global studies as a form of interdisciplinary research that allows us to correctly assess the situation and find ways to solve them.

List of used literature:

1. Kravchenko A.I. Culturology: Textbook for universities. - 3rd ed. M: Academic Project, 2002.- 496 p. Series (Gaudeamus).

ISBN 5-8291-0167-X

2. Fedotova N.N. Is a world culture possible? // Philosophical sciences. No. 4. 2000. S. 58-68.

3. Biryukova M.A. Globalization: integration and differentiation of cultures // Philosophical sciences. No. 4. 2000. S.33-42.

4. Kosichenko A.G. National cultures in the process of globalization // WWW.orda.kz. Electronic information-analytical bulletin. Nos. 8, 9.

Culture, since it is a product of human activity, cannot exist outside the community of people. These communities are the subject of culture, they are its creator and carrier.

The nation creates and preserves its culture as a symbol of the realization of its right. A nation, as a cultural reality, manifests itself in various areas, such as custom, direction of will, value orientation, language, writing, art, poetry, legal proceedings, religion, etc. The nation must see its highest function in the existence of the nation as such. It must always take care of strengthening the sovereignty of the state.

The preservation of identity and its strengthening, mainly depends on the activity of internal forces and on the identification of national internal energy. The culture of the community is not a simple sum of the cultures of individuals, it is super-individual and represents a set of values, creative products and standards of behavior of a community of people. Culture is the only force that shapes a person as a member of a community.

The culture of preserving national characteristics becomes richer if it interacts with many peoples of the world.

Personal freedom, a high level of social cohesion, social solidarity, etc. - these are the core values that ensure the viability of any small nations and realize national aspirations and ideals.

Globalization puts forward the ideal of "global legal statehood", which inevitably raises the question of expanding the means of limiting state sovereignty. This is a fundamental negative trend of globalization. In these cases, underdeveloped countries with a historically traditional culture can only find a place among the suppliers of raw materials or become a market. They may be left without their own national economy and without modern technology.

Man is the only being in the universe who not only contemplates it, but is also interested in the expedient transformation of it and himself by his active activity. He is the only rational being capable of reflection, of thinking about his being. A person is not indifferent and not indifferent to existence, he always chooses between different possibilities, guided by the desire to improve his existence and his life. The main feature of a person is that he is a person who is a member of a certain community, with his strong-willed purposeful behavior and who, by action, seeks to satisfy his needs and interests. The ability to create culture is the guarantor of human existence and its fundamental characterizing feature.

Franklin's well-known formulation: "Man is an animal that creates tools" emphasizes the fact that activity, work, and creativity are characteristic of man. At the same time, it represents the totality of all social relations (K. Marx) that people enter into in the process of social activity. The result of such activity is society and culture.

Social life is, above all, intellectual, moral, economic and religious life. It covers all the features of the joint life of people. “Society implies a system of relationships that connects individuals belonging to a common culture,” notes E. Giddens. No culture can exist without society, but also no society can exist without culture. We would not be "human" in the full sense that is usually given to the term. We would not have a language to express ourselves, we would not have self-consciousness, and our ability to think and reason would be severely limited...”

Values always express generalized goals and means to achieve them. They play the role of fundamental norms that ensure the integration of society, help individuals to make a socially approved choice of their behavior in vital situations, including the choice between specific goals of rational actions. Values serve as social indicators of the quality of life, and the system of values forms the inner core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. The system of values, in turn, has a reverse effect on social interests and needs, acting as one of the most important incentives for social action and the behavior of individuals.

In the culture of each community, certain value systems and a corresponding hierarchy are adopted. The world of human values, affected by turbulent changes, has become very changeable and contradictory. The crisis of the value system does not mean their total destruction, but a change in their internal structures. Cultural values did not die, but they became different in their rank. In any perspective, the appearance of a new element entails a shuffling of all other elements of the hierarchy.

Moral values and norms are very important phenomena in the life of an individual and society. It is through these categories that the regulation of the life of individuals and society is carried out. Both values and norms are "woven" into society. At the same time, compliance with the norms is not only their external function. In accordance with group norms, the individual considers himself.

The awakening of national self-consciousness, which is observed in today's reality, testifies to the unnaturalness of the process of merging nations, its inconsistency with human nature.

In the meantime, some thinkers are concerned about the future of humanity in the context of enhanced civilization and globalization. “Our 20th century was perhaps the most dramatic in the history of mankind in terms of the fate of people, peoples, ideas, social systems and civilization,” notes A.A. Zinoviev, - ... It was, perhaps, the last human century.

The abstract was prepared by Ivanova Svetlana Anatolyevna, student of group 407 of the evening department

St. Petersburg State University of Culture and Arts

Faculty of History of World Culture

St. Petersburg, 2005

Introduction

Today, no country and no society perceives social groups and individuals as closed and self-sufficient phenomena. They are included in universal relationships and interdependence.

Universal interconnection, interdependence and relationships are the regularity of extremely complex and contradictory processes of globalization.

Globalization is a universal and multilateral process of cultural, ideological and economic integration of states, state associations, national and ethnic unities, which is a concomitant phenomenon of modern civilization.

Countries and peoples of the whole world exist in conditions of growing mutual influence. The accelerated pace of development of civilization and the course of historical processes raised the question of the inevitability of global relationships, their deepening, strengthening and eliminating the isolation of countries and peoples.

Isolation from the world, isolation within one's own framework was the ideal of an agrarian-type society; modern society is characterized by a type of person who always transgresses established boundaries and takes on a new look, always driven primarily by the motives of renewal and change.

Subsequent historical processes predetermined an ever-increasing rapprochement of peoples and countries. Such processes covered more and more space and determined the general historical progress and a new stage of internationalization.

Today, globalization has become a process of building a new unity of the whole world, the leading direction of which is the intensive spread of the economy, politics and culture of developed countries in the diverse space of developing and backward countries. These large-scale processes occur, for the most part, voluntarily.

The general processes of globalization cause necessary and profound changes in the rapprochement and mutual cooperation of peoples and states. This is followed by a process of convergence and unification of the standard of living and its quality.

The world unites to solve interstate or local regional problems. Mutual rapprochement and integration are accompanied by processes that can be dangerous for the identity of small peoples and nationalities. This refers to the establishment of those norms and standards that to this day remain problematic for highly developed countries. A crude transplantation of norms and values into a social organism can be disastrous.

Concept - Culture

Culture is a historically defined level of development of society and man, expressed in the types and forms of organization of life and activities of people. The concept of culture is used to characterize the material and spiritual level of development of certain historical eras, socio-economic formations, specific societies, peoples and nations (for example, ancient culture, Mayan culture), as well as specific areas of activity or life (work culture, artistic culture, culture life). In a narrower sense, the term "culture" refers only to the sphere of the spiritual life of people. In everyday consciousness, "culture" acts as a collective image that unites art, religion, science, etc.

Culturology uses the concept of culture, which reveals the essence of human existence as the realization of creativity and freedom. It is culture that distinguishes man from all other beings.

The concept of culture denotes the universal relation of man to the world, through which man creates the world and himself. Each culture is a unique universe, created by a certain attitude of a person to the world and to himself. In other words, by studying different cultures, we study not just books, cathedrals or archaeological finds - we discover other human worlds in which people both lived and felt differently than we do.

Each culture is a way of creative self-realization of a person. Therefore, the comprehension of other cultures enriches us not only with new knowledge, but also with new creative experience. It includes not only the objective results of people's activities (machines, technical structures, the results of cognition, works of art, legal and moral norms, etc.), but also subjective human forces and abilities implemented in activities (knowledge and skills, production and professional skills, the level of intellectual, aesthetic and moral development, worldview, ways and forms of mutual communication of people within the framework of the team and society).

Due to the fact that man, by nature, is a spiritual and material being, he consumes both material and spiritual means. To satisfy material needs, he creates and consumes food, clothing, housing, creates equipment, materials, buildings, roads, etc. To satisfy spiritual needs, he creates spiritual values, moral and aesthetic ideals, political, ideological, religious ideals, science and art. Therefore, human activity spreads through all channels of both material and spiritual culture. Therefore, a person can be considered as the initial system-forming factor in the development of culture. Man creates and uses the world of things and the world of ideas that revolves around him; and his role as a creator of culture. Man creates culture, reproduces and uses it as a means for his own development.

Thus, culture is all the tangible and intangible products of human activity, values and recognized ways of behaving, objectified and accepted in any communities, transmitted to other communities and subsequent generations.

Globalization and national cultures

Culture, since it is a product of human activity, cannot exist outside the community of people. These communities are the subject of culture, they are its creator and carrier.

The culture of preserving national characteristics becomes richer if it interacts with many peoples of the world.

Personal freedom, a high level of social cohesion, social solidarity, etc. - these are the core values that ensure the viability of any small nations and realize national aspirations and ideals.

The awakening of national self-consciousness, which is observed in today's reality, testifies to the unnaturalness of the process of merging nations, its inconsistency with human nature.

Beginning of the process of globalization

Since the 90s of the last century, the widest circles of society have become aware of the phenomenon of globalization, despite the fact that its first signs began to appear as early as the 50s. After the end of World War II, a new world order was formed. Two ideological camps emerged: the so-called communist camp, together with its military bloc (the Warsaw Pact countries), and the so-called capitalist camp, which formed the North Atlantic Alliance. The rest of the countries, the so-called "Third World", were an arena in which the competition between the two warring camps took place, but they themselves did not play a significant role in world political processes.

The capitalist bloc, with liberal democratic values and an economy based on private property, was an open society and proved to be more viable than a closed society built on social communist principles of equality. Paradoxically, but true: the communist regime changed the basic principles of Marxism and subordinated politics to economics, while an open society initially built its politics based on economic processes.

Based on the principles of economic utility, it became necessary to unite many countries into a single force. First of all, economic integration was required, which inevitably led to the creation of a single legal space, homogeneous political rule and the universalization of democratic values. A new European liberal-democratic project was created, the idea of which is to build the world by an independent, free person who does not recognize anything that is not comprehensible rationally. The universe must be transformed in a rational way so as to become adapted for the life of any and every autonomous individual. The liberal project is the negation of everything that already exists, including the utopian ideas of communism, ethical ideas, ideas that are identified with superstition. The implementation of this project made it possible to turn national corporations into transnational ones, which, in turn, required the creation of a global information field. This led to an unprecedented flourishing in the field of mass communications, and, in particular, led to the emergence of the Internet computer network. These processes were "staunchly" opposed by the communist Soviet empire, which became the first victim of the globalization process.

After the destruction of the bipolar world, the world gradually became more homogeneous, and the difference between cultures began to be thought of as the main contradiction of modernity. Current processes are the subject of discussion of many intellectuals, and two points of view can be distinguished, which represent the basic principles of different approaches. From the point of view of the modern American thinker F. Fukuyama, with the onset of the post-communist era, the end of history is evident. Fukuyama believes that world history has moved to a qualitatively new stage, at which the contradiction as the driving force of history has been removed, and the modern world appears as a single society. The leveling of national societies and the formation of a single world community heralds the end of history: there will be no significant changes after that. History is no longer a field of clash of individual nations or states, cultures and ideologies. It will be replaced by a universal and homogeneous state of humanity.

Another point of view is developed by the American thinker S. Huntington. In his opinion, at the current stage, the place of ideological contradictions is occupied by the contradictions of cultures (civilizations). The process of political homogenization of the world will cause civilizational conflicts. These different views are united by the fact that both authors emphasize the existence (flow) of globalization processes, but suggest different consequences and outcomes arising from them.

What are the characteristics of globalization

The main characteristic of the globalization process taking place in the modern world is the extrapolation of liberal democratic values to all regions without exception. This means that political, economic, legal, etc. the systems of all countries of the world become identical, and the interdependence of countries reaches unprecedented proportions. Until now, peoples and cultures have never been so dependent on each other. Problems that arise anywhere in the world are instantly reflected in the rest of the world. The process of globalization and homogenization leads to the creation of a single world community in which uniform norms, institutions and cultural values are formed. There is a sense of the world as a single place.

The process of globalization is characterized by the following main aspects:

1. internationalization, which, first of all, is expressed in interdependence;

2. liberalization, that is, the elimination of trade barriers, the mobility of investments and the development of integration processes;

3. Westernization - extrapolation of Western values and technologies to all parts of the world;

4. deterritorialization, which is expressed in activity that has a transnational scale, and a decrease in the importance of state borders.

Globalization can be called a process of total integration. However, it is fundamentally different from all forms of integration that have existed in world history before.

Humanity has so far been familiar with two forms of integration:

1. Any strong power forcibly tries to "attach" other countries, and this form of integration we can call integration by coercion (force). This is how empires were created.

2. Voluntary association of countries to achieve a common goal. This is a voluntary form of integration.

In both cases, the territories in which integration was carried out were relatively small and did not reach the scales characteristic of the modern process of globalization.

Globalization is neither unification through military force (although military force can be used as an aid) nor voluntary unification. Its essence is fundamentally different: it is based on the idea of profit and material well-being. The transformation of nation-state corporations into transnational ones, in the first place, requires a uniform political and legal space in order to ensure the security of capital. Globalization can be viewed as a logical result of the new European liberal project, which is based on the scientistic paradigm of the European culture of modern times, which most clearly manifested itself at the end of the 20th century. The desire for the development of science and education, as well as the international nature of science and technology, helped the emergence of new technologies, which, in turn, made possible the "reduction" of the world. It is no coincidence that for a society armed with modern technology, the earth is already small, and efforts are directed towards space exploration.

At first glance, globalization is similar to Europeanization. But she is fundamentally different from her. Europeanization as a kind of cultural and paradigmatic process manifested itself and in the value orientation of the inhabitants of the regions closest to Europe was considered as an example of the rules for ordering life. The rules of European life and their advantages influenced frontier cultures, and not only through economic influence or military force. Examples of Europeanization are the modernization of traditional societies, the desire for education, the saturation of everyday life with the spirit of science and technology, the European costume, etc. Although Europeanization, to varying degrees, affected only the countries closest to Western Europe, namely, the countries of Eastern Europe and Western Asia, including Turkey. As for the rest of the world, it has not been significantly affected by Europeanization so far. No country, no culture, no region of the world has shied away from globalization; homogenization. But, although this process is irreversible, it has obvious and hidden opponents. Nevertheless, a country interested in globalization will not be afraid to use force, examples of which are the events that took place in Yugoslavia and Afghanistan.

Authors and opponents of globalization

Why is globalization so strongly resisted and protested against? Do those who resist globalization really not want order, peace and material well-being? Although all economically, financially and politically advanced countries take part in the process of globalization, the United States of America is still perceived as the patron of this process.

After the Second World War, the United States was actively involved in world political processes. Pursuing a policy integrated with Western European countries, America becomes one of the main factors restraining the spread of communism. Since the 60s of the last century, the United States has gradually become the world's political leader. The implementation of the new European liberal-democratic project was carried out in this country, which led to its military and economic prosperity.

Even European countries have become dependent on the United States. This became especially clear after the collapse of the Soviet Union.

America's military, political, economic, and financial hegemony has become clear in the modern world.

The Americans believe that they are the defenders of liberal values, and in this matter they provide assistance and support to all interested countries, although this in itself is in conflict with the spirit of the liberal project.

The situation in the world today is such that there is no power that can compete with America. She has no worthy opponent who would threaten her safety. The only thing that can seriously impede the implementation of America's interests is general chaos, anarchy, in response to which a lightning-fast reaction follows, an example of which can be counter-terrorism measures. This undertaking by America as "the helmsman of globalization" is openly and openly opposed by Muslim countries. Hidden (at least not aggressive) resistance is provided by Indian, Chinese and Japanese cultures. Various options, albeit compliant, but opposition are demonstrated by the countries of Western Europe and Russia, as well as the so-called. developing countries. These various forms of resistance are in accordance with the peculiarities of cultures.

Character of culture and types of resistance

I will try to analyze how different cultures relate to the process of creating a world society. I'll start with the culture that is the most ardent opponent of globalization processes, namely, with the Muslim culture. In addition to those signs that were mentioned above and which are also valuable for them - traditions, language, values, mentality, way of life - in the minds of an individual or peoples who are carriers of this culture, the specific circumstance is that globalization processes are perceived by them as a triumph of their traditional opponents - Christian. Every political, economic, cultural and, moreover, military action directed in their direction is perceived as a crusade. The historical memory of this culture over the centuries has been formed mainly in the confrontation with Christians, which determined the introduction of such a radical clause in their holy book, the Koran, which is expressed in the existence of a religious war - jihad; each of the Muslims who gave their lives for their faith is guaranteed a place in paradise. Muslim culture did not modernize religion, and it is still its main component, the axis of culture, and, therefore, the assessment of events is determined precisely by religious consciousness.

Representatives of the Orthodox - Slavic culture and their leading country, Russia, also show a peculiar character of resistance. The attitude of Russia, as already a former superpower, to globalization processes is very peculiar and comes from the soul of this culture. Russia has been substantiating the pan-Slavic idea for centuries, dreaming of becoming the third Rome, but, unfortunately, Washington, not Moscow, has become such. Russia's policy is clearly anti-globalist. She envies America, but today she does not have the strength to resist her.

As for the countries of Western Europe, where the globalist idea was born, their situation is very dramatic. At first glance, they look like US partners in globalization processes, but it is obvious that their national dignity has been violated. They are trying to rehabilitate him in the defense of the language and artistic culture. This is clearly visible when looking closely at the French, German and Italian cultures; the creation of a new single currency can be interpreted in the same way. As for England, it satisfies its ambitions by the fact that English becomes the language of the world as a result of globalization.

Representatives of Chinese culture show a more restrained opposition to globalization; they are, so to speak, trying to build the Great Wall of China in a modern way. Changes Chinese culture is experiencing tragically. They believe that each change further moves them away from the cultural ideal of the "golden age". Therefore, the Chinese try not to succumb to the language, the conversation in which will overshadow national values. The Chinese, for example, avoid talking about human rights, which, as they see it, preserve their identity. An obvious confrontation would be unnecessary trouble, and the United States does not call them to an obvious confrontation, since international capital has not yet grown strong and developed in this country; in addition, this country has nuclear weapons and, since there is no military space program yet, an open confrontation with China will cause tangible damage to America's national interests.

Even today, Indian culture does not betray the principles of the Buddhist worldview and, as it were, is aloof from world processes. She is neither for nor against; and no hegemonic country tries to disturb her like a sleeping child.

Japan, on the basis of its unique experience, which is expressed in a kind of synthesis of tradition and European values, believes that globalization will not be able to undermine the foundations of its culture, and is trying to use globalization processes to strengthen its own traditions.

What are the countries-opponents of globalization afraid of?

Globalization processes meet various forms of resistance. Some of them have a political content, some have an economic content, and some have a general cultural content.

The political aspect of resistance, first of all, manifests itself against the background of the disintegration of nation-states and the diminishing role of international institutions. The transformation of the essence of international politics is caused by the emergence of such global problems as the problems of human rights, ecology and weapons of mass destruction. For these reasons, the function and importance of the traditionally formed nation-states is decreasing. They are no longer capable of pursuing an independent policy. They are threatened by such a danger as superstate integration. As an example, one can cite a united Europe and intrastate separatism as a form of resistance to this danger. Abkhazia in Georgia, the Basque Country in Spain, Ulster in England, Quebec in Canada, Chechnya in Russia, and others are illustrations of this last phenomenon.

The role and importance of the state during globalization is also decreasing in the aspect that military security is being reduced due to the fact that the production of expensive weapons created by modern technology is impossible not only for underdeveloped countries, but also for those countries that are the standard of economic well-being.

In addition, economic and environmental security requires simultaneous and coordinated action by many countries. Global markets bring states to their knees. Transnational corporations have greater financial opportunities than national states. The awareness of all this contributes to a decrease in loyalty to nation-states and, consequently, an increase in loyalty to humanity. One cannot ignore the fact that technological and, especially, cultural uniformity undermines the foundations of the nation state.

The economic arguments of the opponents of globalization are as follows. They believe that in this process, national governments lose control of the economy, and rich countries do not create social security guarantees. Consequently, inequality deepens, both within a particular country and between different countries. Anti-globalists believe that their comparador bourgeoisie has sold out to foreign capital and its desire for its own enrichment will lead to even greater impoverishment of the population. In other words, anti-globalists believe that economic globalization will lead to even greater enrichment of the rich and, consequently, to the impoverishment of the poor.

As for the cultural opposition to globalization processes, it is more serious and therefore requires special attention.

The role and significance of culture for a person

What are the fears of countries that oppose globalization? After all, globalization, in its ideal version, is the eradication of poverty, world order, eternal peace and material well-being. What force makes a person, nations and countries refuse the above benefits?

The fact is that representatives of original cultures, consciously or not, feel that economic, political, legal and technological homogenization will be followed by side effects, which, first of all, will cause changes in their traditions, culture and way of life. One of the essential needs of a person is his own belonging to something, whether it be a social group, confession, political or sexual orientation, geographical area, etc.; among these forms of identity, cultural identity is the main and all-encompassing one; it largely determines the human mentality, psychology and way of life in general. One has to be an apologist for a "conspiracy theory" to accuse the United States of having developed an ideology that intends to destroy the diversity of cultures and languages, to make the world culturally homogeneous. Although it should be noted that those phenomena that accompany the components of globalization indirectly cause changes in national cultures.

First of all, this refers to the national language, to belittling its significance. Successful economic activity requires timely information exchange in one language; and such a language in the case of globalization processes is English. A specific individual, society, ethnos, first of all, self-identifies with the language, as with the pillar of national culture; therefore, neglecting it, even reducing the area of its distribution is perceived painfully. From a value position, language is not only a means of transmitting a message, that is, a means of communication, but also a worldview and worldview of the native speaker of this language, it contains the biography of the nation, it was spoken by the ancestors and it is a model of the world. Language is an essential attribute of a nation: there is no nationality without language. National consciousness perceives the language as a living organism that requires careful attitude and care. The loss of a language is followed by the destruction of historical heredity, the connection of times, memory ... Language is an object of love, it is the axis of national culture, an object of respect, because it is native and is property. Therefore, the national language is the most important cultural phenomenon. There is no culture without language; language permeates all the phenomena of culture, for culture it is all-encompassing. This means that the language is decisive not only for any specific, separately existing cultural environment, but if something exists in a culture, then it has its own design in the language. In other words, culture exists in language, and language is a way of existence of culture.

It is also believed that the processes of globalization cause a gap in memory. Culture is a form of historical memory; it is a collective memory in which the fixation, preservation and memorization of the way of life, social and spiritual experience of a given society takes place. Culture as memory preserves not everything that was created by the people, the bearer of this culture, but that. which was objectively valuable to her. If we use an analogy and comprehend the meaning and role of memory in the real life of a particular person, then the meaning of cultural memory in the life of a nation will become clearer to us. A person, losing his memory, loses his own biography, his own "I" and individual integrity; it exists physically, but has no past, present or future. He does not know who he is, why he exists, what he wants, etc. The role that memory plays in the life of the individual, in the historical existence of society and the nation, is played by culture. Culture is a form of memory that is transmitted through generations, and through which the cultural life of a nation maintains continuity, consistency and unity. In biological organisms, this function is performed by gene structures: species populations are determined by genetic inheritance, which is transmitted through the blood. The social experience of people is passed on to subsequent generations not by blood, but through culture, and it is in this sense that culture can be called non-genetic memory.

The nation is aware of its unity, it has a historical memory, through which its past is perceived as the basis of the present and future. In national self-consciousness, the connection of times is comprehended as a single continuity, therefore, contact is maintained even with distant ancestors: they and their deeds are permanently present in the life of contemporaries. The way of life, which is determined by culture, is considered not just as an ordinary household factor, but as a significant achievement, the achievement of which has been contributed by the diligence and work of many generations.

For the national consciousness, the nation's own way of life is perceived not only as a peculiar way of shaping life, inherent only to it, but also as superiority in relation to other cultures. For the national consciousness, the firmness of culture and way of life is comprehended as overcoming finiteness. Each representative of a nation sees the overcoming of his own empirical finiteness in the immortality of the national culture, where future generations will preserve the way of life inherent in this culture, as contemporaries do and as ancestors did. A peculiar feeling that constantly accompanies national self-consciousness, the consciousness of the originality of one's own nation and its differences from other nations, is called national feeling. Representatives of one nation differ from representatives of another in physical type, their customs, type of behavior and everyday skills are also different. In the process of historical development, a nation develops certain ideas and value orientations.

Communication with another culture only enhances sympathy for one's own nation. The consciousness of belonging to a nation means that a person is connected with it by a common character, that the fate and culture of the nation influences him, that the nation itself lives and realizes itself in him. He perceives the nation as part of his "I"; therefore, he perceives an insult to his own nation as a personal insult, and the successes of the representatives of his nation and their recognition by others causes feelings of national pride. A person is so determined by culture that a change in even such an insignificant area as cooking, cuisine, table is perceived very painfully (recall the history of the arrival of McDonald's and Coca-Cola corporations). It must be said that "McDonaldization" is used as a synonym for "globalization", not to mention the changes in traditions, religion, morality, art, and everyday life that it leads to.

It is obvious that traditional, non-modernized societies are more resistant to the processes of globalization, for them culture is a historical memory, which, obviously, is perceived as a native model of life design.

The rejection of culture means a break in memory and, consequently, an annulment of one's own identity. The continuity of culture for the national consciousness, whether they realize it or not, means the denial of personal death and the justification of immortality. Culture offers its bearer acceptable requirements for the order of behavior, values and norms, which are the basis of the mental balance of the individual. But, as soon as a person gets into a situation where different cultural systems participate in his everyday life and when the social environment requires him to act contrary to the norms of his culture, and often even excluding it, a person still tries to preserve his cultural identity, although the environment and requires cultural adaptation. A situation is created in which a person or a group of people is forced to fulfill the requirements of different cultural systems, which often oppose and exclude each other. All this causes the destruction of the integrity of consciousness and leads to internal discomfort of the individual or social group, which, in turn, is reflected in behavior that can be aggressive and expressed in nationalistic, criminal, anti-confessional actions of the individual, as well as in depressive and melancholic moods.

Bibliography

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