Cultural values norms and rules. Violation of norms and rule-making
The most important elements of human culture are norms, the totality of which is called the normative system of culture.
Norms - These are the rules that govern humanconducting. cultural norms– orders, requirements,wishes and expectations of appropriate (socially approved) behavior. With the help of sign systems, they are passed on from generation to generation and turn into "habits" of society, customs, traditions.
Functions of cultural norms: to be duties and indicate the measure of necessity in human actions; to serve as expectations regarding the future act; control deviant behavior; serve as models, standards of behavior.
Norms are classified on various grounds: by scope - in a small or large social group. Accordingly, there are 2 types: 1) group habits- norms that arise and exist only in small groups (youth get-togethers, groups of friends, family, work teams, sports teams); 2) general rules- norms that arise and exist in large groups or in society as a whole. American sociologist William Graham Sumner pointed out the following types cultural norms: customs (folkways); mores (mores); laws. Today typology cultural norms takes into account traditions, customs, habits, mores, taboos, laws, fashion, taste and hobbies, beliefs and knowledge, etc.
Habit - the initial cell of the social and cultural life of people at the same time. They distinguish one nation from another, one social stratum from all others. Manners- external forms of human behavior (based on habits), receiving a positive or negative assessment of others. Separately, manners are elements, or features of culture, and together they form a special cultural complex - etiquette. A custom is a traditionally established order of conduct. Customs - mass patterns of actions approved by society that are recommended to be performed, they are inherent in the broad masses of people (as opposed to manners and etiquette). Habits and customs passed down from one generation to the next traditions(everything that is inherited from predecessors) A kind of tradition is rite- a set of actions established by custom or ritual. rite characterizes not selective, but mass actions in which certain religious ideas or everyday traditions are expressed; it covers all segments of the population. Ceremony- a sequence of actions that have a symbolic meaning and dedicated to the celebration of any events or dates. Ritual - a stylized and carefully planned set of gestures and words (with symbolic meaning) performed by persons specially chosen and prepared for this action. manners- especially protected and highly honored by society mass models of actions. Mores reflect the moral values of society; their violation is punished more severely than the violation of traditions. Taboo - an absolute ban imposed on any action, word, object.
Variety of manners - laws, i.e. norms, or rules of conduct issued by a parliamentary or governmental document. supported by the political authority of the state and requiring strict implementation. Right - a system of mandatory rules of conduct, sanctioned by the state and expressed in certain norms. Law, law, custom and values of society are closely interconnected and form the foundation of the normative system of culture. A person learns traditions and customs regardless of his will and desires. There is no freedom of choice here. Such elements of culture as tastes, hobbies and fashion testify to free choice person. Taste- an inclination or predilection for something, an understanding of the elegant. Fashion - the fleeting popularity of something or someone.
Culture rests on a system of values. Value is a characteristic fixed in the mind of a person relationship to the object. Values justify norms and give them meaning (human life is a value, and its protection is a norm). But value is not identical to the economic understanding of it as value (monetary expression of value). Values cannot always be expressed in monetary form, just as it is impossible to express inspiration, remembrance, the joy of creativity and other manifestations of the human soul in commodity-money form. In other words, value acts as a criterion by which a person evaluates the significance of actions, ideas and opinions.
Value must be distinguished from utility. A valuable thing may be useless, and a useful thing may have no value. The French philosopher I. Gobry singled out as the main values: benefit, beauty, truth and goodness.
Knowledge- reliable information about something, scientific information, the result of knowledge of a specialized activity carried out by trained people. Unlike knowledge, ering- conviction, emotional commitment to any idea, real or illusory.
The whole set of considered types of cultural norms is normative system of culture, in which all elements must be consistent. The pattern of building a society: the totality of values must correspond to the totality of norms. The key element of the normative system of culture is the social morality - prescriptions of what is right and wrong behavior in accordance with the proclaimed norms. Cultural differences may take the form of contradiction or clash (cultural or normative conflict). The imbalance in the normative system of culture takes different forms. Anomie- such a state of society in which a significant part of the inhabitants, knowing about the existence of norms obliging them, treats them negatively or indifferently. Anomie- this is a violation of the cultural unity of society, which arose as a result of the absence of clearly established cultural norms. moral standards- these are unwritten requirements that function in society in the form of principles, concepts, ideas, assessments. Moral norms are not the product of some specialized institutional activity. Their implementation is ensured not by coercion, but by moral persuasion (conscience) or by means of public opinion through the approval or condemnation of certain actions.
There are three functions of morality:
Motivational- moral principles act as reasons for behavior stimulating to action.
constructive- morality is the central form of social culture, and its principles are higher in relation to other forms of culture.
Coordinating- morality ensures the unity and consistency of the interaction of people in different circumstances.
The Golden Rule of Morality says: Treat others the way you want to be treated.
Values are the main element of culture, the basis of the value-normative mechanism that regulates the behavior of groups and communities. The public nature of values is manifested in the fact that the culture of each society has its own hierarchy of values, the most important and significant goals recognized in this society, having deep meaning for people.
Every sphere cultural activities of a person has an immanent value dimension: values material life, economics, social order, politics, morality, art, science, religion are quite autonomous. However, each type of culture is associated with hierarchization, subordination of value spheres.
The process of cultural development is associated with a reassessment of values, starting with the promotion of a new standard, from the standpoint of which objects that have previously established value characteristics are considered. Depending on the chosen basis for classification, values are divided into subjective and subjective, lives and cultures, values-means and values-goals, relative and absolute. Allocate cultural values (vital, material, memorial, artistic, ideological, moral, religious, social benefits, existential orientations, etc.) that determine the proper behavior and lifestyle of people in the cultural system this society. Such proper behavior is designed to unite society, ensure its survival, as well as its normal functioning. ethnic values are designated by the ethnos itself as the most specific qualities that mark its historical and cultural originality. The basis for the formation of a system of ethnic values is the historical social experience of the collective life of the members of the ethnic group. At the same time, the most functionally effective and socially acceptable forms of meeting the interests and needs of people, contributing to an increase in the level of their social integration, are accumulated in the system value orientations of this community are part of its cultural tradition. Such ethnic values most often include some features national character, traditional forms life support, household customs and features of national etiquette, features of religiosity, elements of everyday worldview, national mythology, features of folk artistic culture. Ethnic values are replenished cultural forms that have developed in the sphere of specialized segments of culture: political, economic, legal, military, religious, artistic, etc. These are traditions and symbols of national statehood, systems of suits and social structure, confessional, artistic and stylistic and other ethno-identifying markers.
Cultural norms - a standard of cultural activity that regulates the behavior of people, indicating their belonging to specific social and cultural groups and expressing their idea of the proper, desirable. The purpose of the norm is to minimize random circumstances, subjective motives, psychological states. Normative regulation of relations presupposes the voluntary and conscious acceptance by each person of the norms of activity common in a given culture. Norms regulate the activities of people in all spheres of culture - from elementary acts of a material and practical nature to morality, art, science and religion. On the basis of norms, various social technologies, ways to rationalize lifeworld. In their historical existence, norms are inseparable from the values existing in a given culture, since they translate ideas about them into an instrumental plane. Along with the change in the value scale, the promotion of new ideals of the socio-cultural plan, the norms also change.
Exist different ways norm classification. The American sociologist Talcott Parsons, in particular, calls:
o norms that establish order in society as a whole and in its constituent groups;
o economic norms;
o political norms;
o actually cultural norms related to the field of communication and socialization.
It is possible to single out a variety of cultural norms (samples, patterns, rules, standards, canons, traditions, morality, ethics, aesthetics, style, fashion, normativity of functional manifestations: the culture of work and consumption, everyday life and leisure, communication and interaction, etc.) . There are norms universal, national, class, group, interindividual. At the same time, the requirements for the same norms, common in different social communities and in different historical periods, diverge from each other. The norms differ from each other in terms of the level of obligatory implementation, in terms of the degree of freedom of their choice in situations of uncertainty. There are norms, the obligation of which is unambiguous up to the application of strict sanctions (implementation of legal norms, norms of technical activity in industrial production, etc.). In other cases, variability in the norms of behavior is allowed: for example, traditions often contain a set of standard patterns from which a person can choose. Situations are possible when a sufficiently free human response is provided: outdoor environment, home environment.
The operation of any norm is not absolute; the norm is going through a period of inception, approval, then loses stability, begins to collapse. The destruction of some cultural norms is always accompanied by the creation of new ones. Rulemaking is the same essential feature cultural dynamics, as well as anomie, i.e. breaking the rules.
Cultural universals - These are the norms and values inherent in all cultures.
The most important components of the picture of the world are cultural norms and values.
Cultural norms there are certain patterns, rules of behavior, actions, knowledge. Norms are only those regulations that are generally recognized and approved by society. These are instructions (“should”), prohibitions (“must not”), permissions and recommendations (“possible”). These are sociocultural mechanisms for managing human behavior. They fold into everyday life societies are passed down from generation to generation. In a revised form, cultural norms are embodied in ideology, ethical teachings, and religious concepts.
Growing up in a certain cultural environment, each person learns the regulations adopted in it. He implements in his actions the programs of behavior prescribed for him by culture, often without even realizing it. So, moral norms arise in the very practice of mass mutual communication of people. A huge role in the formation of cultural norms characteristic of a given society is played by the approval and condemnation expressed by others, the power of personal and collective example, illustrative patterns of behavior (as described in verbal form, as well as in the form of real norms of behavior). The normativity of culture is maintained in the course of interpersonal, mass relationships of people and as a result of the functioning of various social institutions(family, educational and educational institutions and so on.).
Norms are explicitly or implicitly expressed in a variety of ways. different cultures nyh "texts": in the language (norms and rules of speech); in the forms of morality, law, political life; in customs, rituals, ceremonies, the fulfillment of which is required by tradition; in the patterns of behavior of parents, educators, prominent people and so on.; in public institutions that regulate relations between people; in the conditions and objects of our environment, which require compliance with certain rules for handling them.
The set of sociocultural norms is divided into three main layers:
♦ general cultural rules that apply to all members of society. These are the rules of behavior in public places, the rules of courtesy, civil rights and duties, etc.
♦ Group norms, which include standards of behavior characteristic of a certain class, social group, communities or organizations.
♦ role-playing norms determine the nature of human behavior in accordance with the social role. The roles of a leader, official, buyer, father, husband, daughter, friend.
The norms of culture are changeable, culture itself wears open character. It reflects the changes that society is undergoing.. For example, in a patriarchal family, children began their working life early. First of all, they were the guarantor of secure old age for parents, earners of livelihood. Now children are, first of all, the greatest value of the family, redistribution is taking place in their favor family budget, for young people this means the opportunity to "prolong childhood."
Different cultures have different degrees of normativity. "Regulatory failure" culture can lead to an increase in crime, a decline in morality, and the disorganization of social relations. "Normative redundancy", on the contrary, it contributes to the stability of society, the firmness and stability of the social order, but limits freedom, initiative and creative activity. Both "normative excess" and "normative insufficiency" become an obstacle to social progress.
Along with normative behavior, non-normative behavior is possible, deviant. Deviations - deviations from normative behavior - are of two kinds. Random deviations arise due to circumstances when a person is forced to violate some norm. He himself repents of his deed. Regular deviations- these are intentionally, consciously implemented forms deviant behavior of people. Deviations of this kind include a wide variety of violations of generally accepted sociocultural norms - from crossing the street on a red light to robberies and murders. Random deviations can take on a regular character, and regular deviations can become normal. This is how new cultural norms arise and are established in society. For example, in the field of fashion. Deviations are a way of changing sociocultural norms. Therefore, they are inextricable from any developing culture.
cultural picture the world includes values. Values arise as a result of a person's understanding of the significance for him of certain objects (material or spiritual). An object has value if a person sees in it a means of satisfying some of his needs.. Value is not an object, but special kind meaning that a person sees in it. In this case, cultural ideas about objects and how and by what means people should satisfy their desires and needs are of decisive importance. Value must be distinguished from usefulness and from truth. So, a valuable thing can be completely useless, and a useful thing can have no value. The value of really existing material and spiritual goods. It is the higher, the closer it approaches the ideal.
Each sphere of human cultural activity acquires a value dimension: there are values of material life, economics, social order, politics, morality, art, science, religion. Each type of culture has its own hierarchy of values. Thus, in antiquity, of all value measurements, the aesthetic approach to the world came to the fore, in the Middle Ages - religious and moral, in modern times - scientific and value. The process of cultural development is always accompanied by a reassessment of values.
Values are divided into final, instrumental and derivative.
♦ Final- the highest values and ideals, more important and significant than which there is nothing. These are values in themselves that are valuable in themselves ( human life, freedom, justice, beauty, happiness, love).
♦ Instrumental- the means and conditions necessary, ultimately, to achieve and maintain the final values. They are valuable because they are useful for achieving some goal.
♦ Derivatives- consequences or expressions of other values that are significant only as signs and symbols of the latter (a medal, a diploma, a gift from a loved one as a sign of his love).
The concept of value. value system. Human values. Formation of values.
The concept of cultural norms and types of norms. Customs and traditions
The value-normative system is the most important component of culture. Cultural life without values and norms is impossible, so. how they give society the necessary degree of order and predictability. The system of values and norms form the inner core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. What are values and norms?
Value - the property of an object, phenomenon to satisfy the needs, desires, interests of a social subject (individual, group of people, society). With the help of the concept of value, the personal meaning for the individual and the socio-historical significance for society of certain objects and phenomena of reality are characterized. Values are big and small, material and spiritual, etc. In this or that community, a certain system of values is formed, in which values are distributed according to the degree of their social significance and importance in a certain hierarchical structure, subdivided into more or less high order, more or less less preferred. As a result of this ranking, each person has a certain hierarchy of values. The top of this hierarchy, as a rule, is the value of life - main value human being, on the basis of which any human activity that has meaning for him unfolds. Therefore, the value of life is often associated with the meaning of activity in spiritual values are also arranged in a hierarchical order (material values. Spiritual values are values that ensure the development of the individual, his freedom and the ability to set goals according to his will and individuality. Material values are values that ensure the existence of a person.
Values can also be divided into absolute and relative, etc. There are many classifications of values, and they depend on what exactly is put in the basis: if the structure is taken as such a basis, then values can be classified as internal, constituting the core of culture and peripheral. If modality, then both positive and negative, if content, then we can divide the following hierarchy of values:
meaningful life (ideas of good and evil, happiness, goals and the meaning of life);
vital (life, health, personal safety, families, etc.);
public recognition (industriousness, social status, etc.;
interpersonal communication (honesty, disinterestedness, goodwill);
democratic (freedom of speech, conscience, parties, national sovereignty, etc.);
utilitarian (the desire for material wealth, personal success, enterprise, the search for a sphere of application of one's strengths and abilities, etc.).
In the value system of any culture there are always universal and particular values (related only to this culture).
Human values (with social side) are values that are significant not for some narrow, limited circle of people (social group, class, party, state), but that are important for all mankind. They are in one form or another shared by all social communities, social groups, peoples, although not all are expressed in the same way. The features of their expression depend on the features of the cultural and historical development of a particular country, its religious traditions type of civilization. From the content side, universal human values are marginal, historically and socially non-localized values. In philosophical terms, . com, these are transcendent (transcendental) values, i.e., values that are absolute, eternal values. Believers, comprehending universal human values from the standpoint of religion, believe that these values are of a divine nature. They are based on the idea of God as the absolute embodiment of Good, Truth, Justice, Beauty, etc. For unbelievers, universal human values are based on the centuries-old experience of mankind, its potentialities and aspirations. They are the fruit of the "social contract", "general consent", etc.
Human values are permanent, enduring. And that is why they act as regulators of behavior for all people. Expressing the experience of all mankind, these values are formulated in various religious and moral systems in the form of commandments: “do not kill”, “do not steal”, “do not commit adultery”, “do not make an idol for yourself”, etc.
Values are formed as a result of the subject's awareness of his needs in relation to the possibilities of their satisfaction, that is, as a result of a value attitude. A value attitude does not arise until the subject discovers for himself the problematic nature of satisfying the need that has arisen. The more problematic the possibility of satisfying one or another need, the greater the value of this or that object (phenomenon) for the subject. The evaluation relation is realized in the act of evaluation, which includes the subject of evaluation, the object (phenomenon) being evaluated, the standard of evaluation, the process of comparing the standard with this object (phenomenon). The subject of the assessment is an individual, a group of people, a society that performs the assessment. The benchmark acts as the basis for the assessment. This is a sample, the highest and perfect form of an object (phenomenon), with which all other phenomena of reality that exist within a particular situation are compared.
Ideals serve as the highest standards of evaluative attitude. The value attitude is a necessary component of the value orientation, activities and relationships that are expressed in the value setting. Value setting is the predisposition of the subject of a value attitude to a particular object of evaluation (subject, phenomenon, event, person, etc.). Value attitudes are developed by society in the process of socio-historical activity and communication and are passed on to individuals and subsequent generations in the process of socialization: education, upbringing, etc. Value attitudes orient a person in social activity, direct it and stimulate it. Awareness by individuals of the content of value attitudes forms the motive of activity and communication. The motive allows a person to correlate the specific situations in which he acts with the value system that guides his behavior.
The value attitude can be fixed in the form of a cultural norm. Cultural norms, in a certain sense, should be seen as the result of sustained, repetitive evaluation. Norms are the means, to a certain extent, which brings together the value-significant, necessary, proper with life, with human practice.
The norm in culturology is the standard of cultural activity, a stable regulatory formation, which in this capacity is approved, recognized and justified by members of the community, and more often even codified, that is, clothed in oral or written form, which is part of the moral code (E. A. Orlova ).
Norms, as noted above, are genetically linked to values. However, in norms, to a greater extent than in values, there is a command moment, a requirement to act in a certain way. In the norms, certain rules of behavior are fixed, indicating and prescribing to the individual how he should act in one or another normative situation. One of the important features of the impact of norms is that their execution and prescription are provided by various forms of coercion, from public opinion to state institutions.
Norms, ordering the behavior of people, regulate the entire spectrum of human relations. They can be divided into two groups: 1) norms that regulate relations between people as separate individuals (personalities), - humanistic norms that express the value of a single individual, a prime example moral standards; 2) the norms governing relations between groups of people, including here relations between communities - ideological norms that reflect and evaluate reality from the point of view of the interests of certain social groups (political norms and legal norms).
The norms also differ from each other in terms of their obligatory fulfillment, in terms of the degree of freedom of their choice in a certain situation: there are norms, the obligation of which is unequivocally recognized, and control over their implementation includes a system of strict sanctions (rules of law, norms of technology, safety, etc.). d.). In other cases, variability of behavior is allowed, and in this case, its relative free regulation occurs (street environment, home environment).
Historically, the first cultural norms were the norms of customs. Norms of custom are rules of conduct that, as a result of repeated, more or less long-term application, become a habit of people and thus regulate their behavior. At their core, customs represent a mass pattern of human behavior approved by society, which is recommended to be followed. “Do as others do” is the basic rule of custom.
Strictly speaking, a behavioral pattern as such is not a rule of conduct, since the subject always retains the ability to choose one or more options for patterns in accordance with his interests and goals. A behavioral pattern becomes a habit only when, due to long-term adherence, it becomes a behavioral stereotype, a habit. A habit in this context is a firmly learned pattern of behavior that results from repeated repetition and is carried out automatically. Thus, a custom is a habitual norm of behavior, the reproduction of behavior in its established form. The existence of a custom in the form of a habit means the absence of special mechanisms for its provision, the absence of the need for certain coercion, since following the habit is ensured by the very fact of its existence. A person in his daily life is constantly guided by habit. Unlike everyday habits, customs are mass patterns of behavior relating to socially significant phenomena. For example, the custom of hospitality. Traditions are closely related to custom. Traditions are historically formed elements of social and cultural heritage, passed down from generation to generation, preserved in a particular community for a long time. Without a doubt, traditions are based on customs. Customs are traditionally established patterns of behavior, reinforced by collective habits. However, tradition must be distinguished from custom. Custom indicates an approved and accepted way of behaving. This concept expresses a horizontal, one-time cut of culture. Tradition, compared with custom, is a broader education. Certain ideas, values, social institutions are transmitted as traditions. However, the main difference between tradition and customs is that through the concept of "tradition" a vertical slice of culture is reflected - the vertical axis of time, what existed in the past, exists in the present and, most likely, will continue in the future.
Thus, tradition should primarily be understood as a mechanism of reproduction, the process of transmission (transmission) from generation to generation of cultural norms and forms (language, customs, values, etc.). Traditions are like an elevator, carrying intellectual and spiritual achievements of culture from the past through the present to the future. Along with customs, traditions provide continuity in social development, respect for social experience and cultural heritage.
Value is understood as a generally accepted norm, formed in a certain culture, which sets patterns and standards of behavior and influences the choice between possible behavioral alternatives.
T. Parsons noted that value- this is a representation of the desired, influencing the choice of a behavioral alternative. However, it should be noted that culture does not consist only of positive values, it also includes non-normative aspects of folklore, literature, music, as well as technological and other skills; secondly, the value and recognized patterns of behavior may not coincide, for example, prostitution in a number of cultures is a recognized pattern of behavior, but is not a value.
The problem of values is quite deeply developed in philosophy and sociology, anthropology and psychology. (E. Durkheim, P. A. Sorokin, T. Parsons and etc.). There are two polar theories in Western cultural anthropology. One of them is relativistic denying the possibility of an objective analysis of value structures various societies and considering value systems as relative. Another (opposite) theory - anti-relativistic positivism, affirming the possibility of studying value structures from the standpoint of objective science.
What is the role of the value component in people's lives? Cultural life is impossible without values, since they give society the necessary degree of order and predictability. Through the system of values accumulated in culture, regulation is carried out human activity.
“Deprived of their significant aspects, all phenomena of human interaction become simply biophysical phenomena and, as such, form the subject of biophysical sciences,” notes Pitirim Aleksandrovich Sorokin. And indeed, all these cultural phenomena created by people, all these works, mechanisms and things, devoid of a valuable component, become just piles of paper, metal or marble, tons of worn out paint or pieces of matter. And then they can be the subject of physics, chemistry or biology, studying their structure, structure or properties, but not social or human sciences.
According to P. A. Sorokin, it is the value that serves as the foundation of any culture. Depending on what value dominates, he divides all cultural supersystems into 3 types:
1) ideational;
2) sensual;
3) idealistic.
If ideational culture prevails, then God and Faith become the highest value in it, and an indifferent or negative attitude is formed towards the sensual world, its riches, joys and values.
In a sensual culture, the value of feelings prevails. Only what we see, hear, and touch has meaning. Its formation begins in the 16th century. and reaches its apogee by the middle of the 20th century. The values of religion, morality, and other values of an ideational culture acquire a relative character: they are either denied or completely indifferent to them. In such a culture, knowledge becomes the equivalent of empirical knowledge represented by natural sciences; they supplant religion, theology and even philosophy.
The idealistic system of culture, according to P. A. Sorokin, is intermediate between ideational and sensual. Its values are the values of reason rationalizing objective reality, which is partly supersensible and partly sensual.
IN ordinary consciousness the concept of "value", as a rule, is associated with the evaluation of objects of human activity and social relations in terms of good and evil, truth and lies, beauty or ugliness, permissible or forbidden, fair or unfair, etc. In this case, the evaluation occurs from the position of one's own culture, therefore, one's own value system and is perceived as "genuine", as a reference point for good and bad.
Culturology, on the other hand, proceeds from the understanding that the whole world of culture is a value, that value systems different cultures equal in rights, that there is no culture of one's own or another's, but there is one's own and another, and that the world is the more stable the more diverse.
What underlies the universal and specific values in nature? There is a huge difference between how values are perceived different people different cultures. This perception also depends on their idea of individual or group attitudes.
There is no culture that does not negatively evaluate murder, lying, or theft, although there are differences in ideas about the limits of tolerance for lying and theft (in some cultures, as a punishment, they cut off the hand as a punishment, in others, they deprive them of their freedom).
Values that are ubiquitous and the same or very similar in content are assimilated by all cultures as a necessary part; they are eternal and obligatory for all societies and individuals. But these values are “dressed” in specific cultural “clothes”, i.e. the configuration of the value system, the correlation and interaction of elements within it are products of a particular culture.
How do values change? What factors affect this? From time to time, in a given culture, fears arise that “their” values may be replaced by “strangers”. So, today, great concern is manifested in connection with the "Americanization" of Russian culture.
Values both at the level of the individual and at the level of society are exposed in a situation of crisis (individual or group - death, fire, disaster) or conflict (family, military, social, political, etc.). E. Durkheim introduced the concept of "anomie", denoting the state of value-normative vacuum, characteristic of transitional and crisis periods and states in the development of society, when the old social norms and values cease to operate, and new ones have not yet been established. “Former Gods grow old or die, but new ones were not born” (E. Durkheim, “Sociology”). It is this state that describes Johan Huizinga in "Autumn of the Middle Ages", presenting a picture of the suffering and confusion of the conflict of values of the outgoing culture and the emergence of new forms of socio-cultural reality as a result.
Japan turned out to be perhaps the only exception in modern world, where the spirit of a holistic worldview, formed in the unhurried Middle Ages and reflected in the traditional artistic creativity, has not been displaced scientific and technological revolution and popular culture.
Meanwhile, the values of any culture cannot be changed either by evidence of their failure or by the demonstration of more attractive values. The "mutation" of values occurs relatively slowly even with a purposeful powerful impact, and they disappear only together with the disappearance of the culture itself.
