Socialism is: briefly and clearly about socialist ideology. Aesthetics and ideology of socialist realism

The word “ideology” contains two Greek roots: idea-concept, image and logos-word, teaching, thought. In this sense - as a doctrine of ideas - ideology was initially perceived by philosophers.

An idea matures and develops in a certain intellectual environment, influences public consciousness and is implemented in practice.

However, there is no single definition of the category “ideology”. To be even more specific, we can indicate that existing concepts sometimes even contradict each other. Judge for yourself, dear reader, about the following definitions presented in the scientific literature.

Ideology is:

· the process of production of meanings, signs and values in social life;

· a set of ideas characteristic of a particular social group or class;

· “false” ideas that contribute to the legitimization of the dominant system of power;

· constantly distorted communication;

· forms of thinking motivated by social interests;

· identification type;

· socially necessary illusions;

· coincidence of government attitudes with the prevailing socio-political discourse;

· activity-oriented group of beliefs;

Why are there so many different definitions of ideology? The fact is that various concepts of ideology, whether this is realized or not, begin their origins from a diverse palette of ideological and historical traditions (we will trace this in the next topic “Ideology and its social purpose”), which in turn grew out of the different experiences of historical conditions for the emergence and functioning of ideology as a need of the human community. Satisfying needs is the basis of human life. Needs are the objective need of a person for objects of material and spiritual production. Need is a specific (essential) force of living systems in the world around us. Conscious needs act as interest.

The interest of any social community and individual lies in optimizing their life activity. Interest is the ability of an individual to connect with the environment in order to satisfy his needs.

In real life, the interests of various social actors may coincide, only partially coincide, or be opposite. This is the life mechanism that unites, unites or divides certain groups of people. Consequently, a collective and public need and interest arises in regulating the expression of the will of citizens, in the consolidation and harmonization of society. Such a mission can be fulfilled by an idea that unites society - the starting point of ideology, influencing public consciousness and being implemented in practice.

Thus, ideology can be considered as a system of ideals, values, interests, convictions, beliefs and norms of a particular social community (individual, group, society as a whole), on the basis of which integrative political-economic, social programs and projects are developed that define the goal activities, ways and means of achieving them. The above definition combines three important aspects of ideology: system political, economic, social, legal ideals, values, interests, convictions, beliefs and norms of a particular social community (individual, group, society as a whole), social concepts and theories; purpose of activity, which encourages people to strive to achieve it; integrative political-economic and social program , the defining strategic vector of which is the formation of an effective state.

IDEOLOGY: ESSENCE, STRUCTURE, FUNCTIONS, REGULARITIES OF DEVELOPMENT

The essence of ideology

The concept of “ideology” reflects its essential characteristic features. If we consider the essence of any social phenomenon, then, first of all, it is necessary to determine the totality of its main properties, its internal content. The essence of such a social phenomenon as ideology is expressed, first of all, in the definition of this concept, which gives it a strictly fixed meaning.

In defining ideology as a system of ideals, values, interests, convictions, beliefs, norms of a particular community (individual, group, society as a whole), on the basis of which integrative political-economic, legal, social programs and projects are developed that determine the purpose of activity, the ways and means of achieving it are terminologically designated the essence, the core of the social phenomenon we are considering. But this is not the only thing that determines the essence of ideology. This definition also establishes a connection between people’s worldview and behavior. In addition, the essence of ideology consists in understanding the meaning (or giving meaning) to processes and changes, the internal patterns of their occurrence that occur in society. Disclosure of the principles of self-propulsion of the system, algorithms of its self-development, which allows us to speak about the purposefulness of these processes and changes, about the internal need for the generation of one state by another, also reveals the essential characteristics of ideology. The essence of ideology includes everything with the help of which we perceive the world around us and our own world. It is also an explanation and justification, defense or criticism of emerging new social phenomena, relationships, structures by correlating them with the system of values and ideals accepted and approved (or not approved) by a given community (party, people, society). And if we combine the above qualitative characteristics of ideology and consider them in interrelation and interdependence, in unity, then we will be able to more or less clearly imagine what the essence of the social phenomenon under consideration is.

Structure of ideology

The basis of any system (we consider ideology as a system of ideals, values, interests, convictions, beliefs, norms) is its structure. Giving the most general definition of structure, A.N. Averyanov, for example, points out that “structure in the literal sense of the word is the structure of the system. There are no structures outside the system.” “The latter, as S.Yu. claims. Solodovnikov, is nothing more than a set of: a) the most stable, essential, regularly recurring relationships between its elements and b) these elements themselves. The structure of the system can be considered both horizontally (ordination) and vertically (hierarchy). This provision is one of the principles that constitute the essence of the systems approach. The use of these principles allows scientists to formulate a number of initial epistemological foundations that should create conditions for a systematic consideration of various social phenomena, including ideology. Thus, Academician of the National Academy of Sciences of Belarus E.M. Babosov carried out structural-component, structural-functional and structural-dynamic analysis of ideology. He presents the structural-component orientation of ideology as follows.

1. The spiritual basis of ideology is worldview, i.e. the totality of a person’s views on the world as a whole and his own place in this world, expressed in the axiological (value) attitudes of the individual of a social community, group regarding the meaning of life and human activity, the destinies of humanity in the context of the development of the natural and social world. What is the type of worldview, such is the ideology.

2. Philosophical and worldview ideas are embodied in the second
structural element of the ideological system - in socio-political views and concepts that concentrate political knowledge, beliefs, aspirations, principles, theories and programs of action.

3. Economic views, ideas and theories are organically interconnected with political concepts, including the third element of ideology.

4. From political and economic concepts and theories
the fourth structural element of ideology is derived - legal (legal) theories and norms that represent
is a specific type of social regulation of social relations, namely a system of rules, norms, legislative acts, etc.

5. Interconnected with the previous element are moral beliefs and principles that impute certain moral standards of behavior to a person or a social group. This cross-section of human experience is expressed by the terms “good” and “evil”, “virtue” and “vice”, “justice” and “injustice”, etc. Morality is designed to ensure the independence of a person as a member of a community and a spiritual being (person).

6. Always with moral principles and standards
aesthetic ideals interact, embodying the entire diverse, emotionally rich area of exploration and perception of the world according to the laws of beauty.

7. An element of structural differentiation of ideology is
hierarchy of values and value orientations. Values are a generalized idea of people about objects and phenomena that are significant, important to them, and the actions of other people, defined by the categories of what is proper, noble, beautiful, moral, etc. Their purpose is to serve as a kind of criteria for people to choose the most important and meaningful alternative for them in the process of orientation in the surrounding changing reality.

8. The eighth element is goal setting. The goal is
the ideal or real object of the subject's conscious or unconscious choice and aspiration, as well as the final result of social action.

9. An element of structural differentiation of ideology is the will and determination of an individual or social community to actively and effectively act towards achieving a set goal

Thus, ordination of ideology includes:

Worldview;

Socio-political views and concepts;

Economic theories;

Legal norms;

Aesthetic ideals;

Moral Beliefs;

Hierarchy of values;

Goal setting;

The will and determination to act to achieve a goal.

The process of implementing the ideological structural-component ordination of ideology can be understood through consideration of its vertical structure (hierarchy). The ideological basis of ideology is embodied in

slogans, commandments, guidelines that are introduced into the mass consciousness of people. They are reflected in ideas, feelings, beliefs, and value orientations. So that slogans and attitudes can be found
embodiment in the mass consciousness, the activity of ideological services and organizations is necessary. Only in the process and as a result of purposeful ideological activity, formed ideals, feelings, ideas, beliefs can be embodied in beliefs, life aspirations, political orientations, life positions of individual citizens, social groups, movements, political parties and organizations. Next - the practical activities of the subjects.

Thus, component hierarchy includes:

Slogans, commandments, guidelines;

Mass consciousness (ideas, feelings, beliefs, value orientations);

Practical activities of ideological services;

The embodiment of ideals and feelings in people’s life positions;

Specific activities of people.

The role of ideology in the life of society is determined by the functions it performs. It contains values that act as a political and social worldview. The following humanitarian functions of ideology can be distinguished:

· epistemological– allows you to reveal objective trends in socio-political development and realistically assess the ideological situation;

· integration-consolidating– ensures the continuity of ideals, basic values of society and the individual, contributes to the achievement of the integrity of society and the formation of civil harmony;

· software– serves as the basis for the formation of programs for sustainable social development;

· innovative- updates social values and norms by developing new and borrowed progressive values from other cultures;

· mobilization– mobilizes citizens and social groups to implement socio-political programs and projects; national idea, the ideal of a more perfect society;

· orientational– sets a system of meanings and orientations of human activity;

· motivational– gives internal impulses to motivate action;

· selective– selects from inherited values and norms those that are necessary to solve the problems of social development;

· educational– is the value basis in determining the goals and means of education for the formation of a moral, socially active and creative personality;

· damping– helps to relieve social tension in a situation where there is a discrepancy between the needs of society, a group, an individual and the real possibilities of meeting them.

The listed functions of ideology are associated with the commitment of its supporters to the values and norms that it cultivates.

Ideology is, of course, a spiritual education, due to the fact that, within the framework of its content, it constantly goes beyond the limits of everyday experience. However, the formed and current ideology of society has a predominantly practical purpose, which is why it unites people who share its principles, and also determines the motivation for their deeds and actions.

Interpretation of the concept in question

There are quite a few interpretations of this term.

According to the sociologist K. Marx, ideology is a false consciousness that expresses the special interests of the corresponding class, which are presented as public opinion.
Sociologist K. Mannheim interpreted the concept in question as a distorted, incorrect reflection of reality within society, which expresses the interests of specific classes or groups seeking to preserve the established order of things.
Sociologist A. Gouldner believed that ideology is the result of socio-cultural changes that are associated with the crisis of classical methods of social reproduction, as well as the formation of a new type of rationality in European societies.

History of ideology

The main forms of political consciousness are political psychology and ideology, among which an increasing role belongs to the second form. According to the ancient Greek interpretation, ideology is the “study of ideas”, as it consists of two roots: “idea”, “logos”. This term was originally used in the works of Plato. His work combined a deep interest in social relations and philosophical idealism. It is the first root that is important, which was used by ancient Greek thinkers and served as the etymological designation of the newest field of knowledge, namely ideology. Subsequently, it was used to characterize social life in the form of its phenomenon and element of the consciousness of society.

The concept of “idea” appeared as a characteristic of being to designate the predominantly immaterial world. In addition, from the very beginning of the introduction of this concept into the scientific sphere, it was a kind of symbol of the opposition between phenomenon and essence, material and ideal, which has been preserved within the scientific world to this day. Ideology is the result of the growth of scientific knowledge, in particular its social orientation. Although it, together with the social sciences, continues to develop in opposition to the latter, both areas emerge due to the crisis of the “obsolete regimes”, as well as the various systems of authority founded by them. Changes in traditional society lead to the emergence of new expressions and new ways of explaining them, new interpretations of social life and corresponding projects for its transformation.

Like religion, ideology pays close attention to everyday life and strives, so to speak, to reconcile existing worlds. Public organizations turned to ideology as part of the defense of rationally based, public projects for the restructuring of society, relying on reason and evidence. In this regard, ideology marks the emergence of a new mode of political discourse (principles according to which reality is presented and classified in relation to certain time periods), calling for action, but not justifying it by attracting tradition or authority, or purely emotional rhetoric. But nevertheless, ideology is closely interconnected with the formation of a nation and a national state. Over the past few centuries they have stimulated and complemented each other.

Most of the political events of the period of maturation, the Great French Bourgeois Revolution, were based on dynamic and radical changes both in practical life and in the consciousness of French society. This phenomenon interested many French scientists in the sphere of social consciousness as an opportunity to control society through ideas. In 1796, the French scientist A. D. de Tracy used the term “ideology” in one of his works (“Etude on the ability to think”) to characterize the science of ideas. He subsequently developed this concept in a multi-volume work entitled “Elements of Ideology.” The scientist justifies this by the desire of large owners to appropriate state power, using the services of outstanding scientists and writers who managed to turn public opinion against the regime existing at that time. Since that moment, in many social sciences, various kinds of views have appeared regarding this socio-political phenomenon, but still the majority of researchers were of the opinion regarding the idea of the content and significance of ideology as a political instrument that is capable of developing specific goals for direct political development, as well as uniting people , unite their political energy, ensure strengthening and, as a result, play a significant role in public life.

Typology of ideologies

In the 19th century there were the following main ideologies.

Liberal (within the framework of classical liberalism, this is a religious-secular ideology: the coexistence of religious-Protestant values and secular liberal-educational values; and neoliberalism is only secular: the idea of privatization of state property).
Conservative (ideas of the inviolability of existing traditions of the past).
Social democratic (communist ideology: a theoretically formed narrow system of worldviews).
Nationalist (fascism: exaggerated manifestation of deep nationalist feelings).

Ideology of state and politics: definition

The relationship between these two phenomena is the most important issue within the philosophical and theoretical aspect. This significance is due to the need to identify the essence of the differences between such concepts as “ideology of the state” and “political ideology”.

It would be correct to differentiate them by content. Thus, the ideological work of all political parties that strive for power and state ideological activity are completely different phenomena (types of political activity). They have different goals, objectives, scales and even the means used.

Firstly, state ideology and politics are qualitatively different social phenomena regarding their essence. The first is the program of life of a particular state in the current and long-term perspective, and the second is a specific form of abstract logical thinking within a certain topic (a system of ideas and ideas that express the interests, ideals and worldview of a social community, grouped by a political party, the goal of which is to conquer or maintaining political power).

Their distinctive features

As has already become clear, these ideologies pursue different goals. Thus, state ideology is aimed at solving the problems of simplifying existing power relations, and political ideology is aimed at gaining power.

Also, state ideology and politics have fundamentally different carriers (subjects). In the first case - a specific state or nation as the overwhelming majority of its citizens, and in the second - only part of the state or nation.

As for the mechanism of functioning of these ideologies, we can say that state ideology is implemented through a powerful, branched system of various government institutions, and ideology is still deprived of such powerful means of disseminating its ideals, values and ideas. However, this state of affairs can change dramatically, due to the fact that a political party that is guided by a certain doctrine is able to achieve the desired political power either peacefully or through revolution (as a state ideology). For example, such an ideology as the official nationality (autocracy-Orthodoxy-nationality), which emerged in the 19th century. as the ideology of Russia (the Russian state), it was unable to withstand the pressure of the Social Democratic one and was forced to step aside.

Another distinctive feature of the concepts under consideration is the criterion of ideological source: state ideology is closely tied to a particular state or nation and is based on its foundations and traditions (this ensures its stability), and political ideology crosses state borders (for example, social democratic, liberal ideology, etc.) .p.). They have the opportunity to theoretically and materially influence from the outside (ideology is developed by theorists of a particular state, but its implementation is carried out outside its borders).

You can also turn to the historical premises of these ideologies. Here the picture is as follows: state ideology takes shape during its emergence as a religious consciousness (mainly at the earliest stages of state development), and political ideology is developed at a higher level of social development (when powerful social classes enter the political arena).

But it is worth clarifying that these ideologies should not be separated 100%, since they are organically interconnected and act as a dialectical identity of opposite sides of social life.

The relationship between legal ideology and politics

It is known that law and the state are closely interconnected both genetically, functionally, and substantially, which is justified by the presence of a common denominator - political power (it is materialized through the laws it creates).

According to the Saratov scientist A.V. Malko, legal policy is a systematic, consistent and scientifically based activity of both state and municipal bodies, aimed at creating an effective regulatory mechanism (legal), as well as at the civilizational use of legal means to achieve the intended goals.

He also highlighted its characteristic features:

relationship with legal activities;
diversity (criminal, family and marriage, constitutional, financial, etc.);
the ability to manage complex processes of legal evolution of a particular country while increasing the organization and orderliness of the legal component of life.

According to A.P. Korobova, it is necessary to clearly distinguish between concepts such as “legal policy” and “legal ideology”, because otherwise, if legal policy is interpreted as a complex of ideas, then it will be impossible to distinguish it from legal ideology.

Many agree with the opinion of S.S. Alekseev regarding the degree of correlation of the concepts under consideration. Legal ideological ideology is the closest basis for policy in this area. So, we can say that legal ideology is an idea, program, model of state legal activity, and legal policy is legal activity in itself (its direct, rough form). The first concept precedes the second.

Social component of ideology

The specificity of the phenomenon under consideration is its emergence on the basis of economic relations already existing in society with a reflection of reality through the so-called prism of these relations.

Within the framework of a class society, economic relations are class interests, which is why the peculiarity of ideology is its presentation in the form of a reflection of reality through the same prism of the interests of specific classes, their systems of views, ideas.

Ideology is the self-consciousness of classes, a theoretical weapon (this is the main social function). If we talk about her from the point of view of the exploiting classes, her theories justified oppression and social injustice. And within the working class, it served to liberate it in particular and society as a whole from oppression and exploitation, as well as to build a communist society. In the first case, ideology is illusory in nature, and in the second it is scientific (Marxism-Leninism).

Conditions for the formation of this phenomenon

Socio-historical practice proves that the formation of ideology implies the presence of two conditions:

the presence of a specific objective picture (objective laws of society and nature known by the ideologist and science);
there must be an ideal, subjective reason, some stability, a significant tendency in social psychology.

In a situation where social ideology arises for no reason (not reflecting a significant trend in social psychology), then it is “the voice of one crying in the wilderness.” It doesn’t matter what kind of ideology promises people, they will still not need it. Conversely, every ideology that influences social life always has a specific cause.

There have been cases in history when public ideology arose without the necessary conditions (without scientific support and social laws). Then it is not recognized as an ideology in its essence, but is a utopia or a certain religion, and cannot act as a materially meaningful, immediate, productive goal of people. However, ideology can have extensive spiritual or ethical value, acting as a distant, teleological goal, due to which it can still attract the attention, minds and souls of many people.

The phenomenon under consideration within the framework of modernity

Many modern (political) ideologies consist of those that develop along the path of radical traditions. They consider it necessary to make fundamental changes in the political and social system. It is customary to distinguish radicalism into right and left. The first is mainly in the form of a fascist movement.

Today, a dual perception of such a phenomenon as “fascism” has formed. Some consider it a specific form of political ideology that developed in Italy, Spain, and Germany in the 20s. XX century and acting as a means of exiting these countries from the severe post-war crisis, while others are a meaningless ideology that arises in places where political forces are aimed at suppressing democracy and seizing power.

The central place in fascist ideology is occupied by ideas regarding military expansion, racism, anti-communism, chauvinism, the use of radical measures against all workers and the working class, the widespread spread of state-monopoly techniques and methods of regulating the economy and politics, demagoguery to strengthen the positions of fascist organizations and parties.

Russian ideology of the future

Many experts believe that the main conditions and factors for its formation are those listed below.

De-prioritizing political goals. Understanding ideology as a system of values, intended government guidelines, influencing ethical comfort, mentality, spiritual health, interpersonal relationships, positive moods in society.
Approval of a system of competent value-goals, focused on uniting society according to the priority principle “for”, regardless of confessional, strata-class, political, ethnocultural, gender views and differences regarding the prosperity of Russia.
Appeal to invaluable historical experience with regards to ensuring the development and interrelation of the cultural identity of indigenous Russian ethnic groups in a single all-Russian culture.
A detailed study with subsequent consideration of traditional interests, global claims of our civilization in the form of a chronological hierarchy to ensure national security and state leadership on the world stage.
Actively positioning the necessity and importance of Russia for the entire world community in the form of a strong “bridge” between East and West.

The national ideology of our time should become the basis for the National Doctrine of Russian development being developed today in the future. But first, it is necessary to finally decide on the role and place of Russia within the world community.

Ideology is a socio-philosophical category that denotes the degree of social consciousness. It represents a system of various social views, including politics, law, aesthetics, morality, philosophy and religion.

Each of these areas is a tool for assessing and understanding how people relate to social reality.

The use of the term “ideology” first took place in the 18th century at the suggestion of the thinker Destut de Tracy, who so called the science of the universal laws of the formation of ideas. As a full-fledged discipline, it should not have differed in content from any other science, while significantly surpassing them due to its integrating role in social cognition.

What are the different political views? Expert Dmitry Gusev speaks

Since the beginning of its existence, the concept of ideology has been the subject of constant confrontation - the information war is still going on between two opposing sides, on one of which theorists (ideologists) have settled, and on the other - practitioners (politicians).

Basic ideological concepts

In modern society, different ideologies coexist harmoniously. Some areas have received most of the attention for a long time, and therefore they are successfully implemented in social practice. There are three branches of the formation of ideologies:

Ideology. Answers to questions

Left - is divided into communism and socialism, which, in turn, form a number of other ideological branches;

Centrist;

Right - the most common branches are liberalism and conservatism.

The concept of ideology – Arseny Khitrov

Left ideologies

The origin of the term “left” coincides with the French Revolution in 1789-1799, when the Constituent Assemblies were held. It was in the left wing of parliament that deputies who were committed to radical changes to the existing system were seated. Since then, it has been customary to consider those who are progressives, radicals, and “reformers” to be leftists.

Communism

Marxism served as the foundation for the formation of communism, which in the 19th century, in contrast to liberalism, formed the then popular doctrine of the need to build a more just society. According to the arguments of this ideology, communism is capable of putting an end to human exploitation, overcoming all types of alienation of ordinary people from power, property and the results of labor.

Socialism

Socialism, as an ideology, pursues the principles of equality of people and justice in society. In this case, equality is interpreted as equal opportunities for all members of society, preserved at the state level, from the point of view of social and economic components. For social ideology, the highest value is the collective good, the achievement or preservation of which allows for the sacrifice of any individual interests.

Left and right

Centrist ideology

The political embodiment of centrist ideology is social democracy, which, in fact, originated as one of the currents of Marxism. According to social democrats, whose ranks are increasingly filled with female politicians, achieving social equality in society does not accept violence and revolutionary measures - the political and economic positions of the bourgeoisie can succumb to democratic pressure.

Right ideology

Traditionally, right-wing ideology has placed economic or national goals above the public good and egalitarian values, such as equal human rights or chances to achieve goals, for all segments of the population.

During the French Revolution in 1789-1799. Politicians who preferred a conservative point of view were considered right - those who were satisfied with the current state of affairs.

Liberalism

Adherents of liberal views profess individual freedom, even if it contradicts society with its traditions. The basic value of liberalism is the freedom of the individual, which can only be limited by the expression of the free will of other individuals. This ideological movement does not accept prejudices and prejudices, preferring openness to everything new and progressive.

Conservatism

The basis of conservatism as an ideology is the principle of complete and unconditional adherence to the traditions and customs that have developed in society. According to conservatives, any change is a social evil, bringing with it troubles and disasters.

Mechanisms for the formation of ideologies

Each political preference is highly individual, just like the individual. But in reality, the number of preferences is not at all equal to the number of people, since many social groups are similar in their views. Even despite disagreements of varying degrees regarding certain issues, ideology is capable of uniting the masses.

Over the entire existence of mankind, various socio-political concepts have been developed, and each of them has its supporters. With regard to adherence to various political preferences, the decisive factors here are social status, education, age and social traditions.

Modern political ideology as a system is a complex multi-layered structure in which, depending on the degree of proximity of ideological attitudes to everyday life and their practical application, three levels of functioning are usually distinguished, ensuring its impact on society and transformation into an orientation-motivational model of political behavior.

I. Conceptual level. At this level, basic provisions are formulated that reveal the values, ideals and attitudes of a certain social subject, and the principles of socio-political life are substantiated. The presence of such a process indicates the ability of a certain group to create a systematized, logically coherent picture of social reality. Scientific data here can be interpreted in accordance with ideological guidelines. Developers of doctrinal provisions at this level (philosophers, scientists, etc.) do not always consciously seek to impose their ideas on other people, and the formulated teachings, for one reason or another, may be reflected in the mass consciousness in a distorted form.

II. Program and political level. At this level, socio-philosophical and political concepts are formulated in the form of programs of political parties, specific slogans and demands of political forces, thus forming the basis for making management decisions and stimulating political activity. In this regard, ideology is supplied with political propaganda and becomes a tool for waging political struggle, which involves neutralizing opponents.

III. Updated level. This level characterizes the degree to which citizens have mastered the goals and principles of a certain ideology, the extent of their implementation in practical activities and actions. At this level, the effectiveness of propaganda is manifested, which leads to various forms of political participation and political support for the forces promoting their ideology. At this level, an ideological space is formed with such elements as ideological demands, ideological censorship, and ideological struggle.

The structure of ideology is formed by the interrelation of sensory-emotional and rational components. Main elements Ideologies are beliefs, values, norms and principles.

Ideological beliefs- these are people’s ideas about society and the ways of its development, in which people believe. Through beliefs there is a transition from knowledge to practical activity, and motives for participation in the life of society are formed.

Values– these are phenomena or objects that are significant for people (material goods, spiritual and moral qualities, ideas, etc.), in the existence of which people are interested. Values act as guidelines in human activity, as unique super-tasks that determine immediate goals and ways to achieve them. For example, the value of an individual determines the goal of building a democratic social legal state that promotes its full existence and harmonious development.

Principles– these are practically significant ideas that define norms of behavior and activity (for example, the principles of humanism).

Norms– these are generally accepted rules of behavior and activity, existing in the form of prohibitions, permissions and obligations (for example, legal and moral norms).

To the main functions of ideology include the following.

ü Worldview the function is connected with the fact that ideology creates a certain model of the existing social structure, a person’s position in society, explains the social world in its own way and gives a person the opportunity to navigate the world of politics, like a kind of diagram or map.

ü Speculative function is the construction of a possible social system and a program for achieving this future. This is expressed in the creation of socio-political programs containing goals, objectives, methods and means of achieving them;

ü Estimated the function is to provide grounds for assessing social reality from the perspective of the interests of the bearer of a given ideology. The same social phenomenon is perceived differently by different subjects and assessed in different ways;

ü Socially transformative the function is to orient the masses towards transforming society in accordance with the goals and ideals proclaimed by the subjects of this ideology;

ü Communicative the function is to mediate communication, transfer of social experience, connection between generations;

ü Educational the function is the purposeful formation of a special type of personality corresponding to the values of a certain ideology;

ü Regulatory the function sets the social subject a system of patterns (rules) of social behavior and activity;

ü Integrating the function is to unite people by justifying the unity of their interests, strengthening the integrity of the political community;

ü Mobilizing the function is to organize the activities of a certain layer, class or other social community to realize its ideals and goals.

1.4. Ideology and worldview . Ideology is very often identified with a worldview. The basis for such identification is, apparently, the similarity of their functions - both ideology and worldview serve as a means of orienting a person in the world and forming a person’s view of the world and his place in it. However, such a basis for identifying these concepts is insufficient. Ideology and worldview are two qualitatively different phenomena of human life. First of all, their fundamental difference is that they differ in the scope of reality. A worldview is a system of views that embraces the entire world as a whole and all its phenomena, determines meaningful human behavior and seeks to explain the interconnection and interaction of all the facts of the surrounding reality. Thus, a worldview is a holistic view of existence, which includes the following main characteristics: understanding of existence itself, understanding of the meaning of human life, a value system, moral principles. Ideology, in contrast to a worldview aimed at perceiving the world as a whole, is connected, first of all, with the social existence of a person and expresses the vision of social groups of their place in a particular system of social relations, in a certain country, in the world community, in a specific historical situation. Ideology, therefore, in comparison with worldview, is a narrower concept, both in terms of the scope of reality and in its content. Finally, ideology is fundamentally different from a worldview in that it is always corporate in nature, that is, it belongs to a certain social group or stratum, a state or an association of several states. In its essence, one ideology cannot be suitable for all members of society and social groups of the population, if it is the ideology of a class, for all countries, if we are talking about a national-state ideology. The primacy of worldview as the basis of ideology lies in the fact that the ideology that guides him in his social activities depends on the worldview a person has. The worldview is universal in the sense that it does not depend on social community, nationality or state affiliation: it can be, for example, materialistic or idealistic, atheistic or religious, but cannot be bourgeois or proletarian, English or Chinese. Thus, among the ideologists who prepared the bourgeois revolution in France, one can meet representatives of a variety of ideological orientations, and among the Russian social democrats of the early 20th century. Those who claimed to be exponents of proletarian ideology were not only materialists and atheists, although V. Lenin believed that the proletariat as a class should have an exclusively materialistic and atheistic worldview. This example shows that social communities, when building their ideological systems, try to rely on one or another type of worldview and adapt it in relation to their needs and interests. Therefore, worldview and ideology are sometimes mistakenly perceived as virtually identical concepts.

1.5 Ideology and politics. Ideology and politics are closely related to each other. They have a number of common features and functions: both of them are phenomena of social consciousness and mobilize people to realize their goals, both are aimed at ensuring the integration of society, politics achieves this goal through social projects, and ideology through social ideals that can used to legitimize and justify power. In addition, ideological doctrines make it possible to develop approaches to determining current and future policy goals and finding optimal ways for the development of society. Theoretical concepts influence political decisions, and practical assessments of events and phenomena of social life influence the content of ideological concepts. Usually, the basis of the crisis of political social systems is ultimately an ideological crisis, and any social revival begins with the purification and renewal of social ideals and the establishment of a new or rethinking of the old system of values. In this regard, ideology is considered by the authorities as a way of socializing people, that is, the assimilation by each person of certain political norms, values and models. This close relationship between politics and ideology leads to the existence and functioning of political ideology, which justifies the claims of a particular social group to power or its use. Some political ideologies are aimed at stabilizing, preserving and strengthening the existing political order; others express a desire for changes in socio-political life, for a change in power elites and for political modernization.

However, despite the close interaction between politics and ideology, they should not replace each other, since such a substitution leads to undesirable extremes in their relationship.

The first extreme is excessive ideological influence on politics, or ideologization of politics. This extreme turns politics into a handmaiden or an instrument of ideology, dogmatizes ideological postulates when making political decisions, not in accordance with the real situation. The monopoly of one ideology negatively affects politics, the ideology itself and, in general, the state of the entire society, as evidenced by the experience of the USSR.

The second unacceptable extreme – excessive influence of politics on ideology, or politicization of ideology, when ideology experiences the dictates of the policies of the ruling elite and is put at the service of monopoly power. A dangerous consequence of the politicization of ideology is the predominance of narrow group ideas and values over social and moral principles recognized by the entire society. For example, the so-called “shock therapy” and privatization of state property in Russia, carried out during the era of Boris Yeltsin, were aimed not so much at legalizing the principle of the inviolability of private property, but rather contributed to the creation and strengthening of the oligarchic system of economic management and state politics in the interests of certain groups of wealthy people. people.

The exclusion of any monopoly, ideology or power and their equal position in relation to each other is the optimal option for the relationship between ideology and politics.

1.6 Ideology and propaganda. Ideology is also closely related to such an important phenomenon as propaganda. Propaganda of any ideas or views is based on a certain ideology, but ideology and propaganda cannot be identified. If ideology is a set of ideas, then propaganda is the method, system and nature of the dissemination of political, philosophical, religious and other views and ideas with the aim of influencing people’s consciousness and changing their behavior in the direction desired by the propagandist. The propaganda message is addressed not so much to the mind as to the emotions of the people. The term propaganda (lat. propaganda - to be distributed) entered the political vocabulary when, in 1622, Pope Gregory XV founded a missionary institution in Rome - the “Congregation (union of monastic orders) for the propagation of the faith,” intended to preach Christianity among pagans and destroy heresies. Propaganda became a truly significant phenomenon of social life in the 20th century, then it began to be divided into religious, political, social and commercial. Modern means of mass communication (newspapers, radio, television, Internet) have opened up great opportunities for the spread of propaganda influence. At the same time, we can also talk about open propaganda, when the source of the information it uses is known to everyone, and secret propaganda, when the real source is hidden. Covert propaganda is usually used to wage psychological warfare and demoralize the enemy. Since propaganda often uses not entirely reliable information, embellishing reality or, conversely, exaggerating dark colors is allowed, sometimes people have a certain distrust of this very term. But any government, like any opposition, cannot do without propaganda methods of influence in order to popularize its ideology and spread the call to follow its principles and guidelines.

Questions and tasks for self-control

1. What was the meaning of the concept of ideology by Antoine Destutt de Tracy? How did the classics of Marxism and V. Lenin understand the ideology? What is meant by the concept of “ideology” nowadays?

2. What is the meaning of the concept of de-ideologization and re-ideologization?

3. Describe the structure of ideology, indicate the levels of functioning of political ideology and its functions.

4. Expand the relationship between the concepts of “ideology” and “worldview”, “ideology” and “politics”, “ideology” and “propaganda”.

Specifics of the culture of post-industrial society

The term “post-industrial society” was introduced by D. Bell in his technocratic utopia “The Coming of Post-Industrial Society. An Adventure in Social Prediction" (1973). In the concepts of post-industrial society, two options are distinguished.

♦ The European, radical version of the development of post-industrial society (A. Touraine, J. Fourastier) is distinguished by its highly theoretical nature and interest in sociocultural issues. Touraine considers post-industrial society as determined not so much by economic as by sociocultural factors - subject-subject communication, liberation from the ideological interpretation of social actions.

♦ The American, liberal version of post-industrialism (D.K. Galbraith, K. Boulding, G. Kahn, E. Toffler, Z. Brzezinski) is distinguished by the predominance of applied research and the creation of models for the development of such socio-political structures as power, war, management institutions, family, mass communications (Hudson Institute for Long-Term Social Forecasting).

D. Bell identified the main features of post-industrial society:

In the economic sector: the transition from the production of goods to the expansion of services.

2. In the employment structure: dominance of the professional and technical class.

3. The axial principle of society: the centrality of theoretical knowledge as a source of innovation and policy formulation.

Future orientation: the special role of technology and technology assessments.

5. Decision making: creating a new “smart technology”.

6. Features of culture: culture (“the sphere of sensations, emotions and morality, as well as the intellect that seeks to organize these feelings”) is becoming increasingly autonomous, initiating changes indirectly related to economic and social processes. Further autonomization of culture can lead to a loss of a sense of reality, a violation of social guidelines, and a loss of a sense of belonging with one’s own kind.

In 1925, the general line of Soviet cultural policy took its clear forms and its ultimate goal was presented in the resolution Central Committee of the RKShb) “On the party’s policy in the field of fiction” as the desire to create art

art, “understandable and close to millions of working people,” and at the same time develop “a form understandable to millions.” How strong this attitude was is evidenced by the statement A. Zhdanova in 1948 that a work is more brilliant the more it is more accessible to the general public, and the people do not need incomprehensible art.

IN 1932 at the First Writers' Congress the aesthetic doctrine was adopted, a new artistic method, which received the name "socialist realism"(the term was proposed by A.M. Gorky, but for a long time was attributed to I. Stalin). Now the requirements for art are legally reduced to such qualities as:

♦ ideological, active(on this basis all variants of socially mediated art are rejected),

♦ realism, where the reflection of reality can realize the philosophical thesis about its knowability,

♦ nationality, however, understood at this time as general availability.

Socialist realism, which was an aesthetic expression of a socialistically conscious concept of the world and man and depicted life in the light of socialist ideals, was not, however, an anti-artistic, purely ideological movement. This method inherited the fruitful aesthetic traditions of world art; its principles formed the basis of the works of M.A. Sholokhova, V.I. Mukhina, S.S. Prokofiev, SM. Eisenstein, I. Dunaevsky.

The main concept of the art of socialist realism becomes positive, optimistic attitude, focus on creation, affirmation of the values of the Soviet system, where the optimism of the work is explained by the primacy of a super-personal goal due to historical inevitability triumph of state ideology and morality. This art is imbued with a sense of global change in which every person takes part, it creates a new hero, a man of a great era, and this gallery of new images - engineers, students, construction workers of Bratsk, Turksib, Magnitogorsk - is imprinted on the canvases of socialist realist artists: Ryazhsky (“To the Chairwomen,” “Collective Farmer Brigadier,” “Dude Teacher,” “Delegate”), Ioganson (“ The workers' faculty is coming"), Brodsky (" Drummer of Dneprostroy").

In the area forms there is a return to traditional forms and genres, in the hierarchy of which the top positions belong to the presentational ones: ceremonial portrait (I. Brodsky."Frunze on maneuvers", Gerasimov. “Portrait of Stalin”, “Portrait of Molotov”), historical painting (I. Brodsky. “Lenin at the farewell of the Red Army to the Polish front on May 5, 1920”, “Execution of 26 Baku commissars”), genre painting (Osmerkin. “The Red Guard in Winter Palace", Serov. "Winter Taken", "Walkers at Lenin"), opera and oratorio, monumental sculpture, the official ceremonial "Empire" style is established in architecture, with massive, emphatically monumental forms and rich decoration, based on the artistic heritage of the ancient Greek archaic and imperial Rome.

Unfortunately, art that did not rely on classical forms, but gravitated toward modern, modernist trends, was subjected to merciless criticism. So, in the 30s. two works appear, which later entered world practice as classics: "Katerina Izmailova" by Shostakovich, representing an innovative direction aimed at reforming the foundations of the operatic genre, and "Semyon Kotko" by Prokofiev. But the fate of Shostakovich's musical theater was dramatic. In the infamous articles “Confusion Instead of Music” and “Ballet Falsehood” An official position was expressed towards the innovative and at the same time classical art of the luminaries of Russian post-revolutionary music: instead of “Katerina Izmailova”, the opera “Into the Storm” by T. Khrennikov was staged, which was a simplified work based on song genres.

It is quite noteworthy that it was issues of form that became the topic of numerous discussions in the 1930s and 1940s, going beyond the scope of creativity and acquiring an ideological orientation. This is a generally valid discussion, developed by the articles of O. Beskipa "On Formalism"“On the disinterest of aesthetic judgment”, these include debates around the method of socialist realism at the First Congress of Soviet Writers in 1934, and articles that continue them (“Confusion instead of music”, “Ballet falseness”, “About dirty artists”, “Cacophony in architecture”), and, finally, the work of the all-Moscow meeting of writers on issues of formalism and naturalism in literature (1936, March). Here there is a consistent attack on art called formalistic. The consequence of this campaign was the conscious “washing out” from the layer of Soviet art of those names and works that did not meet the requirements of ideological and partisanship: M. Bulgakova, A. Platonova, A. Bek, A. Rybakova, I. Babel, I. Deshevova, E. Zamyatina, A. Mosolova and many others.

Thus, the development of culture in the 30s. stimulated mainly by non-artistic motives. The social system created favorable conditions for the development of those artistic forms that emerged in earlier periods of art development. The great era was to be reflected in majestic creations. Meanwhile, it is necessary to emphasize the following: the art of the 30s. turned out to be much richer than the negative tendency present in it. During these years they created S. Prokofiev and D. Shostakovich, WITH. Eisenstein and S. Dovzhenko, K.S. Stanislavsky and Vs. Meyerhold- figures of Russian culture who have earned it worldwide fame. Life itself needed the art of artistic truth, and it stimulated the emergence of not only opportunistic artistic production, but also works of art on a global scale.

No. 49 Culture of a totalitarian society (50-80s)

In the post-war period, the main task of Soviet Russia was the restoration and expansion of cultural potential. The public education system is developing: universal compulsory seven-year education is being introduced, new universities and universities are opening (together with the restored 300 universities, their number reaches 412). Soviet science is achieving outstanding achievements, where scientific schools of global importance are being formed. 1957 was marked by the world's first launch of a satellite, which opened the era of space exploration, and the launching of the world's first nuclear-powered icebreaker, Lenin. On April 12, 1961, for the first time in the history of mankind, a human flight into space was carried out, it was Yu. Gagarin.

Meanwhile, the unconditional successes of the Soviet state were partly due to the peculiarities of the system of political domination - the system tpogpalitarianism (from Lat. totus - whole, whole, total).

Analyzing the nature of totalitarianism, Yu.N. Davydov defines it as a system of violent political domination, characterized by the complete subordination of society, its economic, social, ideological, spiritual and even everyday life to the power of the ruling elite, organized into an integral military-bureaucratic apparatus and headed by a leader.

The main social force on which totalitarianism relies is the lumpen class of the city and countryside (the lumpen proletariat, the lumpen layer of the peasantry and the lumpen intelligentsia), characterized by social amorphousness, disorientation, hatred of all other social strata and groups due to their stability of life. way of life, certainty of ethical principles, property, etc.

Totalitarianism was not a feature of the exclusively Soviet state system and was the basis of the political structure of Germany, Italy, Spain, and China in the 30-50s. However, Soviet totalitarianism was characterized by special strength, structural ossification, and immutability. Among the reasons contributing to the stabilization of Soviet totalitarianism, A.D. Sakharov called:

♦ militarism, the presence of a powerful nuclear missile potential;

♦ “a centralized, military structure for managing the economy, propaganda, transport, communications, international trade, diplomacy”;

♦ “closedness” of society, lack of civil liberties: press, travel abroad, “difficulties of emigration and the complete impossibility of returning back”;

♦ “a complete lack of democratic control over the activities of the authorities, the ruling party and state elite, both in the field of domestic policy, economics, environmental protection, social problems, and in the field of foreign policy”;

♦ propaganda, “representing one of the forms of expansion.”

The system of totalitarian ideology claims to embody the truth and good of the people, while the embodiment of this good is relegated to the realm of a “bright future.” Slogans, ideological postulates, goals of totalitarianism are fundamentally unverifiable, unverifiable, unprovable, which gives them the character of a myth. To achieve these goals, political power is monopolized and ends up in the hands of one party with one leader; “the ruling party is merging with the state apparatus”; there is a destruction... of public life independent of the state,” which is expressed “in the ban on all other political parties and all public organizations that are not subordinate to the ruling party”; “the role of law is diminished: the government receives discretionary (i.e., not limited by law and not subordinate to the law) powers, the state becomes illegal”; “the party-state apparatus establishes monopoly control over the economic sphere, establishing centralized management of the economy”; “all media and the very content of information circulated in society are taken under the strict control of the apparatus”; “the preservation and strengthening of this entire system of monopolies is impossible without violence.”

In the field of cultural policy in the post-war period, Lenin’s idea of the functioning of culture as a “handmaiden of politics”, an instrument of management and the formation of mass consciousness, continued to exist. The artistic culture of this time developed within the framework of the “socialist realism” method. Continuing the orientation of the art of the 30s. to a close connection with social reality, in the 50-60s. a huge number appears works in case: essays, poems, novels, cantatas, oratorios, toasts, choirs, which the famous Soviet theorist and composer G. Khubov on Plenum of the Union of Composers:“Over the past five years, according to incomplete data, about a hundred cantatas and oratorios have been written... Many of them are bad: they were made by an indifferent hand, without skill, without inspiration, cut out according to an established template... We are already accustomed to hearing a noisy “introductory” a declaration at the beginning, a traditional "optimistic lullaby" in the middle and a solemn "final" declaration at the end."

In literature, by analogy, the main genre becomes industrial novel. A witty ridicule of the literary and ideological cliche in works of this kind is given in the poem "Beyond the distance- distance" by A. Tvardovsky:

The novel will be written in advance,

They will come and breathe that dust,

They'll poke the concrete with a stick,

Comparing the first volume with life.

Look, it's a novel, and everything is in order:

The method of new masonry is shown,

Retarded deputy growing up

And my grandfather is going to communism.

She and He are advanced,

Engine started for the first time

Party organizer, snowstorm, breakthrough, emergency,

Minister in the shops and general score.-

The tragedy of this situation was that the humanistically oriented and unconditionally valuable ideals of labor heroism, patriotism and honesty in the conditions of a specific aesthetic space were devalued and turned out to be insufficiently attractive for further dissemination and existence: the the theme begins to be given meaning beyond its artistic embodiment.

The constant and undiminished gap between the declared dream-goal and reality, between the ideal image of a representative of the partocratic elite - unmercenary and romantic - and the actual one led to the opposite results, when the ideal image in the minds of the state not only did not evoke a desire to imitate, but, on the contrary, served as a standard , which initially does not imply subsequent duplication. In such a situation, most of the social needs for recreation, compensation for feelings and sensations, and psychological security of the individual remained unsatisfied, and this vacuum was filled as far as possible with examples of domestic mass art and Western mass culture.

This art, where the idea prevails over artistry, and the characters are depersonalized, is adaptive and is marked by such features as craving for the production of uncritical consciousness, hedonism, climatic images and schematism of situations, focus on stereotyping thinking, desire to manipulate mass consciousness through the introduction of ideological myths, cliches and stereotypes.

Of course, the above-mentioned features of development do not negate the outstanding achievements in the artistic culture of the Soviet era, and the description of this phenomenon in no way claims to be a holistic description of the artistic culture of this period. This antinomy is due to the fact that art has not only social conditioning, but also its own logic of development. It is organic by definition and resists artificial ideological constructs imposed on it, alien to its nature. And due to its inherent self-worth and sovereignty, true art overcame adaptation barriers, sought, in the words of B. Pasternak, to reach the “very essence” and reached it.

In the 60-70s. in art, the theme of the struggle for a “bright future” takes on a new form. Thus, the odyssey of the Soviet intelligence officer, introduced by the command into Operation Omega, organically fits into the framework of the patriotic narrative about the heroic events of the Great Patriotic War. In the same way, multi-part epics about the fate of the Fatherland “The Gloomy River”, “Shadows Disappear at Noon” and others include elements of melodrama, thriller and everyday comedy, and numerous children's films about the exploits of the “elusive”, about the mystery of the cutlass and the bronze bird, about the green van contain all the attributes action and detective simultaneously.

These films are permeated with revolutionary romantic pathos and are built according to the laws of mass art. Investigating this problem, N. Zorkaya, in particular, notes that the images of films about intelligence officers often had mask-like character impersonal radio operator, priest, intellectual, messenger. The characters of Soviet epics about the destinies of the people were typified in the same way, where the intrigue unfolded in the confrontation between the forces of the people (Bolshevik, worker or collective farmer, collective farm chairman, foreman) and anti-people (fist, white guard, pest).

It is characteristic that already in those years of stagnation in socialist art myths are born, which researchers attribute primarily to Western bourgeois reality - myths about the “equal opportunity society”, where the distribution of benefits is carried out in accordance with personal labor costs, and society turns out to be a model of rationality and justice. Typical examples of this genre are the extremely popular in the 80s. tapes “Moscow Doesn’t Believe in Tears” and “Carnival”. In parallel, we note that the problem of legitimizing social status through the introduction of myths about equal opportunities is so urgent that today a rare periodical for businessmen (or about them) costs without biographies of the most influential entrepreneurs or politicians who have become in modern conditions a kind of secularized "lives of the saints"

However, a real restructuring of consciousness - at least in the field of art - begins in the 70-80s, long before the proclamation of ideas perestroika as a socio-political phenomenon, when cinema relies on genre cinema - action and melodrama, and in music completely rock is legalized and the musical genre in the spirit of "Jesus Christ- superstars." This is the time of general rapture of compositions "Pink Floyd" and "Uriagh Heep" the enthusiasm of the first domestic rock festivals and a little later the appearance of films “Pirates of the 20th Century”, “Crew”, etc. Here the work of art turns from a rational allegory of a social myth into its irrational allegory, and the traditional archetypes of the leader, warrior, worker and exploiter are replaced by a newer, more modern and attractive one - superhero. The attractiveness of this image directly depends on the degree of its mythologization, and, removed from reality with its unknown heroes of the labor front, in whom it is easy to recognize oneself and others like them, it leaves a more vivid emotional impression.

It seems that the unreality of stories about superheroes allows the subject to really perceive the world and, having carried out his protest through identification with one of them in the artistic space, in everyday life to retain the ability to perceive it without tragedy and breakdown and, following the instinct of self-preservation, to exclude it from the arsenal of means of perceiving reality any kind of opposition.