Sociological description of the fairy tale. Kravchenko A

Formation of sociological knowledge

The sociological workshop is designed to consolidate theoretical material, stated by the teacher in lectures or received by students from educational, scientific reference or scientific monographic literature. Some tasks are aimed only at consolidating the lecture material, while others that go beyond it require painstaking independent work with additional literature.

The teacher indicates the exact sources or orients the students in what kind of literature should be used for homework. Indicating accurate data has not only pluses (they are obvious), but also minuses, since in home or public library these sources may not be available. In addition, the teacher may not know the entire range of literature, which is constantly replenished and updated. In such cases, it is advisable not to constrain the initiative of students in choosing the preferred sources.

Topic 1 of this book addressed the following questions:

History of sociology.

Interdisciplinary matrix of sociology.

Intradisciplinary structure of sociology.

Spontaneous sociology and everyday consciousness.

It is expedient to bring the first and fourth themes to the practical lesson, and leave the second and third for independent study. As my experience shows, they are the most difficult for students to complete, since they require deepening in professional knowledge related to fundamental science.

On the history of sociology, you can offer to prepare an essay. Let's say about O. Comte's contribution to the development of sociological thought. The names of sociologists are chosen either by the teacher or given "at the mercy" of the students themselves. Using the available literature, they easily cope with the task. Below are the works of students devoted to the analysis of the main problems in the work of M. Weber and F. Tennis. In addition, you will get to know how students perform tasks related to the methodology of sociological science. It will be about the compilation of sociological fairy tales, the analysis of common sense and science, the search for sociological problems in fiction.

Task 1 M. Weber's ideal type

It is more difficult to deal with the peculiarities of the teachings of this or that sociologist, say, the same M. Weber. As an example, I will cite independent work on the ideal types of M. Weber. They were performed twice. The first time the teacher did not explain what they are and offered to read about ideal types in the reference literature. The result turned out to be amazing: the overwhelming majority of students correctly wrote out definitions from the available literature, but gave completely erroneous examples. The second time, after getting acquainted with the work done, the teacher explained the mistakes and asked those who considered their work to be wrong to redo it. As a result, most of the students completed the task correctly again, but some of them either did not notice the mistakes made or were too lazy to correct them. I will give a few examples.

Task formulation. Get acquainted with the description of the ideal type of M. Weber in scientific, reference or educational literature. Briefly fix the main provisions of this doctrine and make up your own examples of ideal types.

A. The correct description of the ideal type, borrowed by students from the literature.

The ideal type is a methodological means of sociological (or historical) research, which is a theoretical construction. This construction is not extracted from social reality, but is constructed as a theoretical scheme, the elements of which are aspects of social reality, taken in their individual originality, logical consistency and rational correctness. That is, “studies of society select as defining characteristics of the ideal type certain aspects of behavior or institutions observed in real world, and then, by means of a certain exaggeration, raise them into the form of an ideal construction. The ideal type serves to build a logical model of the aspect of social reality to be studied, which a) would contribute to a clearer isolation of this aspect, b) would serve as a kind of standard, by comparing with which it would be possible to judge the degree of removal or approach of the studied empirical reality.

The ideal type is precisely the standard, prototype, prototype, something not real, but only possible, and only logically possible.

The ideal type is built by bringing its elements to the maximum possible logical interconnection and mutual consistency. This system of connections is a utopia built from real education by replacing empirical dependencies with purely logical ones. And "the more sharply and unambiguously the ideal types are constructed, the more they are, therefore, in this sense, alien to the world, the better they fulfill their purpose."

Weber emphasizes that the ideal type, taken in its purest form, cannot be found anywhere in empirical reality: such mental constructions "are as rare in reality as physical reactions that are calculated only under the assumption of an absolutely empty space" . Thus, mental formations in physics can serve as analogs of the ideal type in sociology, for example, the concept of an “ideal gas” or “a body that is not affected by forces”. So, for example, in reality it is impossible to find a purely goal-oriented action (that is, an action characterized by the unambiguity and clarity of the acting subject's awareness of his goal, rationally correlated with clearly meaningful means, etc.).

This individual-typical construction does not say how this or that process actually proceeds, but speaks about something else - what would this process be like and what could be the circumstances of its course. Comparing with this ideal construction how the processes actually proceed, we find out the degree of deviation of the actual from the possible, as well as the reasons for such a deviation. In any case, any particular phenomenon of social reality is easier to interpret by comparing it with some ideal type.

Weber believed that a significant discrepancy between ideal types and reality could lead to a redefinition of a given ideal type, but he also argued that ideal types are not models that should be necessarily tested. According to Weber, ideal types are such general, abstract concepts as "pure competitive market", "church", "bureaucracy", "economic exchange", "craft", "capitalism", "Christianity".

Literature

Abercrombie N., Hill S., Turner B. S. Sociological Dictionary / Per. from English, ed. S. A. Erofeeva. Kazan: Kazan Publishing House, unta, 1997.

Weber M. Selected Works. Moscow: Progress, 1990.

History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. Vol. 2.

Russian sociological encyclopedia / Pod obshch. ed. G. V. Osipova. M.: Publishing group NORMA-INFRA, 1998. S. 575-576.

B. Examples of ideal types invented by students.

Company. The main principles of its activity will be the following: a) employees work in such a way that they can be interchangeable, each is obliged to perform only one task; b) the behavior of the performers is completely determined by a rational scheme that ensures the accuracy and unambiguity of actions, avoids prejudice and personal sympathy in relationships; c) the enterprise is free to choose any means to ensure its sustainability; d) all employees comply with safety regulations; e) there is a system of rewarding the most capable employees; f) the company takes care of the health and recreation of its employees.

Student. He must attend all lectures, regardless of his interests, be able to write quickly, listen carefully, think quickly, successfully pass tests and exams, otherwise the student will be called a loser and then one should talk about the ideal type of "loser". It is accepted that a student, depending on academic performance, receives a scholarship and there is hardly a student who does not own at least a small part, so to speak, of student jargon.

Open society (When creating this ideal type, the student used the book by R. Dahrendorf "After 1989", which he noted in the note.). This concept as an ideal type has the following characteristics:

there are institutions that make it possible to change the government without resorting to violence;

there is no single body or position through which the activities of many people are coordinated;

everything is allowed that is not explicitly prohibited, and not much is prohibited;

what is permitted is left to individual choice;

roles are not set from birth, but are the result of personal achievements in all areas.

These, of course, are not all characteristics of an "open society", but they may be a description of the ideal type of an open society.

Russian village in the outback. Her ideally typical features:

a small group of people predominantly of advanced age;

poverty;

lack of interest in events in the country;

everyone knows everything about the others;

hospitality to guests, even strangers, lack of motivation for profit.

Salesman. His ideal typical features:

male or female about 30-45 years old;

balanced, polite;

honest, not trying to deceive the buyer;

conscientiously serving, not making you wait;

With good taste who knows how to give the right advice;

neatly dressed in a special uniform;

interested in selling;

loving his job.

Passenger. The ideal passenger always pays for his own fare, gives way to the disabled, passengers with children and elderly people. Such a passenger does not carry bulky luggage, does not violate public order in the cabin (does not be rude to other passengers, does not distract the driver while the vehicle is moving). When boarding, he waits for other passengers to get off, lets women (if he is a man) go ahead, helps the elderly and the disabled get in or out.

Strike. Any strike must start with discontent populace due to political, economic or other motives. If you look at the reasons for all strikes, then they began either because of the non-payment of wages, or because the workers sought a reduction in the working day, an increase in wages, a change in leadership, etc. Then follows the presentation of conditions under which the strike will end. Then comes the final stage, when the authorities either make concessions to the strikers or suppress the strike. The mechanism for the appearance of strikes is as follows: among the discontented masses there are activists who incite people, throw slogans into the masses and try to help outrage to spill out. Basically, such people are well aware of the psychology of the masses. They subtly feel the moments when the people are ready to follow them. They know how to rally the people with slogans and words alone. The brightest examples such people - Lenin, Trotsky, Stepan Razin, etc. Such is the look of a typical strike.

Private company. Its characteristic features in modern Russian society are that it hides taxes; has one general director and several deputies; It has commercial departments; recruits personnel "from the street", and in most cases "acquaintance"; has contacts with criminal gangs.

A comment. All students in setting the conditions of the task (descriptions of the ideal type borrowed from the literature) quite correctly emphasized that the Weberian tool of cognition is a theoretical construction that does not exist in reality, but notices in it the most characteristic, essential features. The ideal type indicates how a given phenomenon should be, and not how it is in reality.

However, when understanding what is due, most distortions occur. Most often, students understand duty in a moral and ethical, and not in a theoretical and methodological sense. That is why the seller is a conscientious and honest worker, and the passenger is a city dweller who pays his fare on time (examples 5 and 6). In fact, in the ideal-typical construction of the seller and the passenger, if we are talking about Russian reality, directly opposite properties should be included. The ideal type, although it is constructed before the sociologist conducts a survey or observation, should not come off and, all the more so, distort reality. From our life experience, we know that very many Russian sellers behave impolitely, and many passengers do not pay their fare. It is possible that everything is different in Western European society, but the sociologist constructs his concepts based on the reality in which he lives.

If a typical for our society is, for example, a boorish salesman, then this is an ideal-typical construction. It remains only to describe the empirical features of this variable. The ideal must be understood as theoretical, and not as the best. And the term "type" in Weber's formulation refers to the totality of the most common features of reality. The sociologist knows about them, he has described them, and the next step is a theoretical justification why the transitional society, which is the Russian one, is characterized not by helpful and attentive sellers, but completely different ones. Thanks to the ideal type, the sociologist does not move away from the current reality, does not idealize it, but more deeply and accurately cognizes the world as it is.

The remaining examples, using the above remarks, you will have to analyze on your own.

Task 2 “Community and Society” by F. Tennis

Task formulation. Read the work of F. Tennis "Community and Society" according to the source: Sociological Journal. 1998. No. 3-4. pp. 206-229.

You need to: a) express the essence of the concept of Tennis, b) explain the lecture material with the help of his ideas.

Option 1.

Ferdinand Tennis was one of the founders of German classical sociology, contributed to the formation of sociology as a scientific discipline and its institutionalization in Germany. He conducted extensive empirical research, studied the history of philosophy and social thought. However, his main contribution to sociology is the development of a system of theoretical concepts, which began in the book "Community and Society" ("Gemeinschaft und Gesellschaft" (1887). The Tennis system was finally set out in 1931 in the book "Introduction to Sociology".

A.F. Tennis, at the beginning of his article (“Community and Society” from the “Desk Dictionary of Sociology”), makes the following distinctions:

between familiarity and alienation

between likes and dislikes

between trust and distrust

between connected and unconnected.

Here, binding is the opposite of freedom, it means obligation, obligation, non-permission. "A person is connected with other people insofar as he knows that he is connected with him." He knows about it more sensually or mentally. Bondage can be, for example, sexual, infant and mother, slave and slave owner.

Social cohesion tends to become mutual dependence, that is, if the will of one person coincides, combines with the will of another, then a common will arises, a kind of unified will (it should be said here that, according to Tennis, in any interaction people are driven by will). The will of each individual is part of the total will, is determined by it. Each person can represent himself in the form of a separate natural personality or in a set of such personalities. The social will "determines the interacting individual wills, partly granting rights, partly imposing duties, and asserting the right of one person as the duty of another."

Any mutual activity can be understood as an exchange. In accordance with this, any joint life is an exchange of mutual activity, and the motive can be:

expectation and demand of activity from another;

own desire and desire for the benefit of another.

Types of social connectedness contain the following elements:

mutual assistance, mutual assistance (or at least peaceful activities);

the bound (social) will that determines the individual will.

Social essence is a product of human thinking, which exists only for human thinking. She is conceived by socially connected people as "Something dominating them ... and appears to them as a person endowed with will and able to act" . These social entities (for example, church or state) have (or rather, are attributed to) something divine, which is under the special patronage of the gods. In fact, these imaginary entities are only the result of human thinking and human will, based on hopes and fears, needs and needs. This universal will, the ability to want is understood as a natural, primordial ability, which is fulfilled in the ability to be able. Will can be divided into two ideal types:

"Essential Will". Such a will is formed not only under the influence of the perceived teaching, but under the influence of the way of thinking and feeling inherited from ancestors and predecessors. In connection with this type, all emotional, affective, semi-instinctive drives that are realized in activity are considered.

"Electoral Will". In it, the dominant, leading role is played by thinking, it is a rational will, focused only on the means.

“All kinds of bondage in which the essential will predominates, I call community (Gemeinschaft), all those that are formed by means of electoral will or are essentially conditioned by it, society (Gesellschaft).”

Relations that are given by nature and are essentially reciprocal, peculiar natural relationships that seem to be taken for granted (for example, the relationship of brothers) fall under the concept of community. Relations that arise between disunited individuals by concluding an abstract (not necessarily formal) contract (on the principle: what I do for you is only to provoke a response) fall under the concept of society. Such is the difference between communal and social relations. Community relations are divided into comradely, according to the type of domination (the relationship of father to son) and mixed. Such a division is inherent in social relations (Table 1.1).

A collection is a set of interconnected things, as a result of which there are common feelings and general images thoughts, but the totality is not capable of real volition, decision making. The totality can be natural, psychic and social (consciously accepted, desired natural and psychic relationships). The concepts of community and society are applicable to the totality. Social aggregates are of a communal nature if they are perceived as given by nature or created by God (castes in India, estates in general), or public in nature if they do not recognize any masters and subordinates given by nature. The “people”, the estate have a more general character, the class is more public.

The corporation is not something natural, it exists due to the fact that “many think it together”, it is capable of a single will and action, decision-making. A corporation may arise (stages of occurrence):

from natural relations if they have become social. Arise on the basis of a tribal community, tribal union or clan. Characterized by the fact that simple feeling cohesion grows a constant sense of "I";

land and cohabitation. These are the bonds that bind people along with the bonds of origin, but the latter weaken with time;

closer life together (city).

Such a phenomenon as individualism lies in the fact that not only social life, but a communal social life, instead of which a life is built, arising from the needs, interests, desires, decisions of acting personalities. These are the conditions for the emergence of "civil society", based on the concept of "society" by F. Tennis. In accordance with this, the state can either come closer to the community (in this case it is thought of as an organism) or to society, in which case it is a machine, a mechanism for ordering rational, prudent individuals.

B. The concept of F. Tennis is related to the problem of the relationship between society and community that we have considered. The fact is that the title of Tennis' article "Gemeinschaft und Gesellschaft" and, accordingly, the concepts introduced by him, can be translated in different ways. "Gemeinschaft" is traditionally translated as "community", but in Lately most often used "community" or "community". Therefore, in fact, we and Tennis used the same words (society and community) to refer to different phenomena. Although the concepts of Tennis have been discussed above, I consider it necessary to distinguish them from lecture ones (to avoid confusion, I will use the terms of Tennis in German - Gemeinschaft and Gesellschaft).

First of all, society and community give us ideas about a certain set of social ties (on a “quantitative” basis: a community is only the closest environment of a person, or a small model of society, a “subsociety”, a society is both the closest and the farthest environment of a person), then like Gemeinschaft and Gesellschaft about a special type of these connections. Although, in some cases, concepts, for example, communities and Gemeinschaft will coincide. For example, such a group as relatives. This is the closest environment of man, that is, the community, and provided that its members are guided in their behavior by instinct, habit and memory, then this will be Gemeinschaft. If suddenly these relatives decide to do business, agree to do this, then it will most likely be a community like Gesellschaft.

That is, Gemeinschaft and Gesellschaft are rather properties, types, characteristics of associations, and not the names of associations themselves, which Tennis calls social entities, dividing them into relationships, aggregates, corporations. Accordingly, if the community is part of society, then this cannot be the case with Gemeinschaft and Gesellschaft. A community cannot become a society (community is a part of society), while there is an opinion that the Gemeinschaft can "evolve and change", and then one can "consider the Gesellschaft as a perverted, degenerated Gemeinschaft" .

We defined society as an association that satisfies the criteria noted by E. Shils, this social organization, where the basis is the social structure and social institutions, and the initial "bricks" are statuses and roles. To use Tennis's terminology, one might add that society (modern) is a Gesellschaft-type aggregate, or a Gemeinschaft-type aggregate (for example, the caste society of India).

It is practically impossible to unambiguously explain the concept of social organization in the broad sense of the word (as a form of ordered activity of people that proceeds according to clear laws) using the terminology of Tennis. It could be everything social entities of the Gemeinschaft and Gesellschaft types.

Social organization in narrow sense words are most likely a corporation like Gesellschaft (for example, an enterprise, a university, etc.).

Social institutions also cannot be defined unambiguously. If we consider the traditional example of the state or the church, then these concepts would have to be deciphered differently at different times (for example, the church in the Middle Ages is a Gemeinschaft - a relation of the type of domination). But after all, if we take a social institution at a particular moment in time, then we automatically replace it with specific organizations.

Thus, we can say that the concepts of "Gesellschaft" and "society", "Gemeinschaft" and "community" are completely various concepts, but sometimes characterizing the same phenomenon of social reality.

Literature

Tennis F. Community and society // Sociological journal. 1998. No. 3-4. pp. 206-229.

History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. T. 1. S. 340–352.

Option 2.

The essence of the concept of Ferdinand Tennis. Within the framework of social evolutionism, a number of theories have arisen that have set themselves the goal of reflecting the progressive development of society based on a comparison of its past and present state. The first attempt to create such a theory was made by the German sociologist F. Tennis (1855 - 1936) in his famous book "Community and Society". F. Tennis uses the German terms Gemeinschaft and Gesellschaft to distinguish between traditional and modern society based on 5 main types social connection. The concept of Gemeinschaft (community) is applied to a peasant village community, and the concept of Gesellschaft (society) is applied to an industrial urban society. The main differences between them are as follows: 1) Gemeinschaft assumes that people live in accordance with the communal principle and worldly values, while a society like Gesellschaft is based on the pursuit of personal gain; 2) The Gemeinschaft emphasizes customs, while the Gesellschaft is based on formal laws; 3) Gemeinschaft assumes limited and undeveloped specialization, while specialized professional roles appear in Gesellschaft; 4) Gemeinschaft is based on religious, and Gesellschaft - on secular values; 5) the Gemeinschaft is based on the family and the community, and the Gesellschaft is based on large corporate and associative forms of association of people. The evolutionist theory of Tennis, like other theories, is based on the idea of ​​social progress. The criterion of progress for Ferdinand Tennis is a change in the system of social relations and the type of regulation of social relations.

Lecture material using the concept of F. Tennis. At the lecture, we discussed such concepts as "society" and "community". After analyzing these concepts, we came to the conclusion that "society" is much broader than "community". Since the community is the closest environment of a person, which includes family, relatives, friends (that is, those people with whom a person comes into close contact daily); and society - the immediate and distant environments (Fig. 1.5).

We also found that any society must satisfy the eight characteristics identified by Shils, and the community only a few.

An important difference between a community and a society is that a society is always a social organization, a community is not always. Society satisfies the five basic fundamental needs and non-fundamental needs of people that have existed for a historically long time.

If we analyze the material of the topic and the concept of Tennis, we can draw some conclusions. The concepts of "community" or "Gemeinschaft" and "community" are essentially identical words. Members of a community or community may be related by blood, friendship, or neighbors. These connections are purely emotional in nature, although it is possible that such a group is trying to achieve some specific goal. The community is distinguished by the unity of the “essential will”. Will can be reasonable, but irrational. The basis of relationships in society is rational will. Since society is the totality of all interpersonal relationships, a certain control system is required. It should consist in the fact that the will of one member of society or a limited circle of people guides the will of the rest. Each society has its historically established values, norms, rules of conduct that are used by members of this society. The concepts of Gemeinschaft and Gesellschaft are schematically depicted in fig. 1.6.

If we compare Fig. 1.5 and 1.6, we will see that it is possible to put an equal sign between the Tennis community and the community, and between the Tennis society and the society as we consider it.

A comment. I have chosen those tasks that reflect the creative approach to its implementation. Most of the homework on this topic was a concise and sometimes verbatim retelling of an article published in the relevant journal. In many works there was no analysis and comparison with the lecture material. Both published works are distinguished both by their creative approach and the ability to conduct a comparative analysis. True, one of them does not indicate the sources, for which she lost several tenths of a point.

Task 4 Common sense and science

Task formulation. Find 5 examples that show how the judgments of common sense diverge from the judgments of science, and describe why this is so.

Option 1.

In the reality surrounding us, one can find many discrepancies between the judgments of common sense and science.

Common sense tells us that alcohol consumption is more common among women with a low level of education than with a high one. However, studies in this area have refuted this judgment. “As the level of education increases, the relative frequency of drinking decreases in men and increases in women. Women with incomplete secondary and secondary education drink less than men with the same educational status, and women with secondary specialized and higher education drink more often.” Explanation: “...In men, a low educational level is associated with alcohol abuse. Women with the same educational status tend to stick to the norm. In general, conformism and the desire to conform to the norm in all areas of life are most developed among women with a low level of education. (Sociological Journal. 1996. No. 1–2.)

Based on the judgments of common sense that are familiar to us, we will call a person who has lost his home “homeless” or “homeless”, that is, first a person loses his home, and then becomes homeless. However, Dr. P. Henri, a consultant at the Paris Center for Helping the Homeless, has a different opinion: “A homeless person, first of all, is in his mind, and the material collapse of a person hides personal failure, vulnerability, instability, loneliness, and even psychiatric problems have already left their mark on those who are driven by the crisis to collapse.

These words are confirmed by the following data: 91% of homeless men are not married, 85% of them come from disadvantaged social strata, 13% of homeless people experience serious neuropsychological problems. (Questions of statistics. 1977. No. 2.)

There is a belief that men and women "by nature" are created for certain roles, that is, work, hobbies, etc. are divided into male and female. This judgment was refuted in 1935 by the American anthropologist Margaret Mead. She observed the life of three tribes in New Guinea and found that, contrary to expectations: “In each of the three tribes, men and women played completely different roles, sometimes directly opposite to the generally accepted stereotypes considered “natural” for each sex.” (Smelzer N. Sociology. M., 1994).

If we are asked “How do businessmen spend their leisure time?”, we will immediately think of restaurants and bars, because, based on common sense, business people are the wealthiest part of the population, what else can they do in free time how not to have fun from the heart, there would be money. However, sociological studies show a completely different picture: 88% of the businessmen surveyed never visit bars and restaurants in their free time, 10.2% - sometimes, and only 1.8% - often.

In the course of studying the leisure of businessmen, there was a division into six groups according to the style (type) of leisure behavior: "workaholics", "family-oriented", "sociable", "entertaining", "introverted individualists" and "economic", from these six groups in terms of the frequency of visiting restaurants and bars, the group of “entertainers” stands out sharply, other groups are dominated by other interests, it turns out that many simply have neither the time nor the desire for such entertainment. (Sociological journal. 1995. No. 3.)

Finally, another myth is about the incompatibility of women's business with a full-fledged family life. 80% of the surveyed female managers consider themselves happy in family life, and they manage to compensate for employment in business area either through the help of parents, or through the redistribution of family concerns between the husband and growing children. Only 2 women out of 15 did not have husbands, one of whom separated from her husband because of business. Everyone knows how difficult it is to combine responsible work and family life, so it is not surprising that such a judgment arises, on the contrary, these studies are surprising. (Sociological research. 1996. No. 3).

Conclusions. Common sense judgments are based on a subjective view of reality, as we see, often unfounded, groundless, and this is not accidental. Often such judgments are expressed by incompetent people who have nothing to do with this issue. slightest relation. The judgments of science, based solely on verified facts, are objective. Often they are contrary to the judgments of common sense in the result, but this does not mean that they never coincide. The hypotheses put forward by scientists a priori are, in their source, judgments of common sense, and only when they are confirmed or not confirmed by experience do they become judgments of science.

Option 2.

Since the beginning of the 90s, a new factor in stabilizing the standard of living of students has appeared - Additional income. What motivates a student to go to work? Anyone could answer this question: the student's strong need for money or poor family. But it turns out that a poor family does not play a role in additional earnings.

In 1992, a study was conducted "Socio-economic foundations of student life" among students of the CIS countries.

The following fact turned out to be somewhat unexpected: there is no direct connection with the standard of living of the student's family, that is, both those who are in dire need and those who have a high standard of living earn extra money. For 14% of the respondents, money is very important, because it allows them to achieve at least an elementary standard of living, for 40% they allow them to have “pocket money”. And only for 5% they provide a high level of well-being. These students turn into "correspondence students" because their work prevails over their studies.

I would like to consider an example that in one way or another is closely related to this topic. Everywhere there is an opinion that humor is just something secondary in the life of society and does not carry any semantic load. Everyone believes that humor exists for the people, and science is not interested in them at all. But this opinion is wrong. This topic has long been of interest to scientists.

Journal "Sociological Research" repeatedly and in different forms addressed this topic, and the beginning was laid in 1986 by the publication of Paramonov's humorous notes “The Tale of the Unlucky Respondent”. Then, from time to time, journalistic notes and analytical articles about humor appeared on the pages of the magazine. So, for example, the book by A. V. Dmitriev “Sociology of Humor. Essays" is completely devoted to this problem.

Obviously, the topic of humor is quite interesting to study. A lot of work has been written on this topic, so the opinion that science does not deal with humor is incorrect.

There is an assumption among the people that there are more unemployed women than unemployed men. Hence the expression "unemployment has female face". However, studies show that the difference is very small and one can say that the unemployment rate for men and women is almost the same. The journal Sociological Research provides figures confirming this fact: 5% of unemployed women, 4.8% of unemployed men were in the economically active population in 1992. 5.5% of unemployed women, 5.4% of unemployed men - in 1993. There is a clear trend towards an equalization of the unemployment rate for men and women. So public opinion may be wrong.

Facilities mass media are considered the most prestigious disseminator of information. It used to be radio, but now it's television. It is worth considering that people spend most of their lives in front of their TV screens. Few people doubt the information they receive from the media. Although in vain. A 1995 study found that television and radio are the biggest carriers of false information or rumors. It is worth considering the results of the study, as everything becomes clear. Below are the answer options and their percentage. How are rumors spread? When communicating with neighbors - 17%. In a conversation with colleagues at work - 30%. When meeting with friends -11%. In a conversation with friends on the phone - 3%. On the streets, in transport - 24%. In queues - 15%. In the media - 32%.

The result is another excuse to say that the media often misinform people.

With the advent of television, there are fewer people who read books. Many now believe that people have stopped reading altogether. And what can we say about the attitude to literacy higher strata. After all, we believe that there are only “new Russians” there. Research conducted in 1996 helped clarify the situation. They were held among representatives of the Soviet nomenklatura and the new Russian intelligentsia. Here is the data obtained during the study.

Education:

Technical disciplines - 28%.

Economy - 18%.

Humanitarian - 12%.

Natural - 9%.

Did not graduate from high school - 3%.

Scientific degree - 21%.

Have their own business - 23%.

Reading books:

Read more than once a week - 52%.

Once a month - 27%.

Do not read - 2%.

For comparison, here are the data from a survey of a mass survey:

Never read - 23%.

Several times a year - 20%.

Once or several times a month - 30%.

Repeatedly a week - 25%.

It can be seen that our elite is much more educated than we imagine.

Literature

Efendiev A.G., Dudina O.M. Moscow students in the period of reforming Russian society // Sotsiol. research 1997. No. 9. S. 41-56.

Butenko IL. Humor as a subject of sociology // Sotsiol. research 1997. No. 5. pp. 135-141.

Rzhanitsyna L.S., Sergeev G.G. Woman in the Russian labor market//Sociol. research 1995. No. 7. S. 57–62.

Khlopiev A. T. Crooked talk of Russia // Sotsiol. research 1995. No. 1. S.21-33.

Golovachev B. V., Kosova L. B. High-status groups: strokes to the social portrait//Sotsiol. research 1996. No. 1. S. 45–51.

Task 5 Sociology in fiction

Task formulation. From fiction(Russian and foreign classics) find fragments illustrating any sociological concepts, situations, processes from the course "General Sociology", for example, on stratification, socialization, subculture, mobility, etc.

Option 1.

A visual sketch of the "social ladder" of the Russian city of the last century is N.V. Gogol's comedy "The Government Inspector". The features of Russian bureaucracy are especially vividly drawn: bribery by greyhound puppies of Tyapkin-Lyapkin, embezzlement (the church, which was taken apart in parts), the rude arbitrariness of the mayor in relation to merchants (“he will come to the shop and, whatever he gets, he takes everything ...”) and etc. These fragments illustrate not only social stratification Russian society, but also a special subculture of the bureaucratic corporation.

In an allegorical form, the reader is presented with the process of socialization (rather, however, negative) in I. A. Krylov's fable "The Quartet": "And you, friends, no matter how you sit down, you are all unsuitable for musicians." In this conclusion of Nightingale about the attempts of a monkey, a donkey, a bear and a goat to create a musical group, all the difficulties of the socialization process (in this case in a professional sense) are reflected.

An example of a social conflict is the plot of A. S. Pushkin's story "Dubrovsky". Growing out of personal resentment (Dubrovsky disapproves of the living conditions of Troekurov’s servants compared to dogs, and one of the kennel says that “it would be nice for a different gentleman to exchange the estate for a dog kennel”), the conflict develops into a fierce confrontation not only of the landowners, but also of their serfs and serfs. The peasants of the late father Vladimir Dubrovsky refuse to go over to someone else's master and set fire to the estate (ch. 6).

It has become traditional to turn to the novel by M.Yu. Lermontov "Hero of Our Time" in order to illustrate the process of socialization of the "superfluous person". But in context contemporary problems Russia is no less interested in the issue of national specificity and originality of the mentality of the mountain peoples. An eloquent example of this is the description of the wedding of a local prince and the life story of Kazbich.

A vivid picture of the peasant life of serf Russia is the poem by N. A. Nekrasov “Who should live well in Rus'”. The sociological concepts of “poverty”, “poverty” take on their own blood and flesh: “A peasant family is terrible at the hour when it has to lose its breadwinner.” Poverty dictates a special line of behavior. A man who drank all the money at the fair, instead of buying gifts for his family, evokes sympathy, but not a desire to help: “So you yourself will be left with nothing.” An indispensable companion of poverty and "obstruction" of the life of the social lower classes, painted by the poet, is drunkenness: "Russian peasants are smart, one thing is not good, that they drink to the point of stupefaction, they fall into ditches, ditches - it's a shame to look!" And this phenomenon is more of a social order: “Great sadness will come, when we stop drinking!”

Option 2.

I believe that almost any work of art can be considered from the point of view of sociology. And almost in any one can find sociological aspects, situations, processes. I decided to try to consider several works from a sociological point of view.

Take, for example, the well-known novel by I. Turgenev "Fathers and Sons". The novel contrasts two generations, that is, the generation of fathers and the generation of children. Two different views on life and how to live are considered, one view of the older generation, and the other of the youth. It shows the subculture of youth.

This subculture prescribed the denial of living feelings and emotions of a person, only natural sciences were recognized. Man turned into a typical mechanism. And the people of the older generation, that is, the generation of fathers, had a completely different subculture. Some lived according to the dry laws of nihilism, denying the mental and psychological aspects of a person, others, on the contrary, recognizing the individuality and the possibility of various internal experiences of each individual.

Let's move on to another classic work of Russian literature - a comedy in verse "Woe from Wit" by A. Griboyedov. The comedy shows a society where all its members strive to achieve higher statuses and the most advantageous position. They achieve prestige with the help of the fact that they "serve", do not serve, namely, "serve". It all depends on who pleases whom more. It's not about honest service. As for education, this society considered it a waste of time. In this society, life consisted of constant entertainment, balls and dinner parties.

A vivid example of social mobility can be seen in A. Pushkin's fairy tale "About the Fisherman and the Fish". When a fisherman caught a goldfish, she promised to fulfill his every wish if he let her go free. First, he asked for a trough for the old woman, then the old woman wished to become a lady, and the old man, accordingly, became a master. Although they were a poor old man and an old woman. He is a simple fisherman. And with the help of the goldfish, they managed to change their status, move to a higher class. Here we see an example of vertical upward mobility. But what happens to the old man and the old woman? The old woman's desires are becoming more and more demanding, she can not stop at what she already has, and wants more and more. And as a result, she is punished, turning into the same old woman with a broken trough, which she was from the very beginning. Here is an example of vertical downward mobility. In general, here we can talk about intragenerational mobility, since this process - first an increase in position, and then a decrease - is observed within one generation.

On the example of M. Bulgakov's novel "The Master and Margarita" I want to try to show that in any society there are social norms, that is, the prescriptions, demands, wishes and expectations of appropriate (socially approved) behavior, and that non-compliance or compliance with social norms is followed by social sanctions. Social norms prescribe how and what a person should do, and sometimes what to think, as, for example, in The Master and Margarita. This novel depicts the creative intelligentsia, in which atheism, which was promoted in all literary works, was considered the norm. Here, other forms of thinking were not even allowed, and, accordingly, works that were different in content were not recognized. Strict censorship is shown, prescribing what to write and how, a standard and unoriginal train of thought. A society in which there was no place for kindness and warmth was recognized as the norm. And the Master, who created a work that was not like the others, in which he expressed other views, lived a different life, not like the rest. As a result, he is punished by society for what he has done. He ends up in a psychiatric hospital. That is, negative social sanctions were taken against him. Informal - non-recognition of his thoughts and writings, and formal - isolation from society in a psychiatric hospital. His behavior and thoughts were not the norm for this society.

On the other hand, we see the application of negative sanctions against a society that did not accept the Master, on the example of the struggle of Evil against evil, that is, Supernatural Evil (in the person of Woland) and earthly, human evil. From the side of Evil, we see the application to the Master of positive informal sanctions: meeting with Margarita, meeting and uniting their hearts at the ball at Satan's.

Application example social sanctions we can also find in the novel by E. Zamyatin "We". When a person gets out of control of a mechanistic and mathematical society, he is deprived of his imagination and he becomes like a machine that is easier to control than a person endowed with dreams, feelings, hopes. This happens to the main character of the novel. He is frightened by what he begins to notice in himself. He thinks that he is not healthy, because in this society it is not customary to think and feel this way, social norms prescribe something completely different. And he is punished, formal negative social norms are applied to him - he is deprived of his imagination, which is usually done in such cases in this society.

I tried to examine several works and find something sociological in them. It seems to me that sociological aspects can always be seen in a work of art, even if there is only one hero in this work. His example can show the life of the whole society or some layer. And even if he is not a typical representative of a particular environment, then he is opposed to it, and accordingly, we will still be talking about some group of people.

Option Z.

Status mismatch. F. Kafka, "America".

- How? Karl was surprised. - During the day you are a salesman, and at night you study?

Yes, there is no other way. I have already tried all the options, but this one is still the best. A few years ago I was just studying, day and night, and you know, I was almost starving, sleeping in an old dirty closet, and my costume was such that it was scary to enter the audience. But that is a thing of the past."

This fragment shows very well and clearly how the rights and obligations of one status interfere with the fulfillment of the rights and obligations of another.

social mobility. A. Dumas, "Twenty years later."

“The one who arranged the whole thing (captured Cardinal Mazarin hostage) must, I think, be appointed commander of some guard unit, for example, the captain of the musketeers.

“You are asking me for de Treville's seat!”

– This position is vacant; it's been a year now since Treville set her free, and she still hasn't been implicated by anyone.

- But this is one of the first positions in the royal court!

- Treville was a simple Gascon cadet (that was the name of the younger sons noble families), like me, Your Majesty, and yet held that position for twenty years.

“You have an answer for everything,” said Anne of Austria.

And taking the form of the patent from the table, she filled it out and signed it.

To this we can add that at the end of the Vicomte de Bragelonne trilogy, d "Artagnan dies, holding the marshal's baton of France in his hands.

We can say that the hero of Dumas made a social career. Social mobility has taken place:

intergenerational (d "Artagnan Sr. was only a simple Gascon nobleman; his son gradually rose to a higher social level - he became a marshal of France);

intragenerational (d "Artagnan first becomes the guardsman of the company of Mr. Desessard, then - a simple royal musketeer - lieutenant of the royal musketeers - captain of the royal musketeers, and finally - marshal of France. Here is the social career of the hero Dumas!).

So, we have before us an example of social mobility, and a multi-layered one at that.

social stratification. M. Gorky, "Passion-Muzzles".

“She brought me to the courtyard of a large, two-story house; Cautiously, like a blind woman, she walked between carts, barrels, boxes, scattered stacks of firewood, stopped in front of some hole in the foundation and suggested to me:

Holding on to the sticky wall, embracing the woman by the waist, barely holding on to her sprawling body, I descended the slippery steps, felt for the felt and the door bracket, opened it and stood on the threshold of the black pit, not daring to step any further.

Does she hit you?

- Is she? Here's another! She can't live without me. After all, she is kind, only a drunkard, well, on our street - all drunkards. She is beautiful, cheerful too ... Very drunk, whore! I tell her: stop drinking this vodka, you fool, you will be rich, - and she laughs. Baba, well, stupid! And she’s good, she’ll oversleep - you’ll see. ”

We face the problem of poverty. We see: vagabonds and homeless people; two people unable to work: she is a chronic alcoholic, he is a disabled person; an incomplete family headed by a woman; unemployed.

This fragment of Gorky's story is an excellent sketch of the everyday life of the "underclass".

WITH light hand Russian mordodelov sociologists have long been divided into boys and bad guys. The boys are independent professionals, and the bad guys do their job either clumsily or rig the results for someone. Thus in public consciousness the notion of sociological fairy tales, a kind of mathematical folklore, was firmly rooted.

It looks like the crown of thorns of the UralINSO agency haunts other sociologists. A recent press study by the Commercial Consulting and Research (CC&R) agency is a good confirmation of this.

Why thorny? Yes, because newspapermen are people with a fine mental organization, a vulnerable psyche and an exorbitant blood alcohol content. Tell them that the publication in which they invest so much mental energy is low-calorie and unreadable, they will disinfect all your bones. Sociologists stubbornly do just that, proving that some newspapers are better than others, that is, they are engaged, in fact, in the same myth-making as the journalists themselves.

As a colleague to colleagues, I would like to make a few professional comments about the "Press-inform" bulletin issued by CC&R, which examines the readership of periodicals in Perm in the 1st quarter of 2001.

First of all, I would like to wish the new edition good luck in increasing its circulation. He really needs luck, because the price for this sociological booklet is quite high - 650 rubles. What do we get with this money? As conceived by the compilers - a sociological study of the press in Perm, a glossary of the mentioned terms and advertising (where without it now) of the agency itself. So those who have little interest in sociology can find out for 650 rubles what a personal interview is, the target audience and advertising message, as well as who the above-mentioned researchers work with. In my opinion, it is somewhat expensive, but, as you know, the taste and color... However, let's talk about the study itself.

A few absurdities, perhaps due to inexperience, are immediately evident. The study was conducted, if you still believe the authors, in the 1st quarter of 2001, but where did such publications as "Gubernskie vesti", "Vedomosti of the Perm province" and, which is generally surprising, "Young guard" come from then?

The first newspaper was closed last year, the second was renamed around the same time, and I haven’t held the Young Guard in my hands for 5 years for sure. In this regard, it is very amusing to read in the advertising text the statement that the agency is famous for its high efficiency and that the study does not include "publications without a certain release frequency." When I see the publisher of MG Oleg Andriyashkin, I will definitely reproach him for hiding the Young Guard from me. However, it is not surprising that this newspaper did not come into my hands, since, according to the study, it is read exclusively by women who live in families consisting of only two people. Well, if this is a mother and daughter, but if ... How, after all, time and sociology change everything! Just think - after all, before, "Young Guard" was an absolutely heterosexual newspaper.

As far as my modest experience allows me to judge, in Perm only one newspaper positions itself very clearly, that is, it focuses on a certain readership. Electronic media (especially radio stations) have surpassed their writing colleagues in this respect. If we compare the audiences of various publications, then even with the naked eye it is clear that they are approximately the same in terms of socio-demographic characteristics, moreover, they do not differ much from the socio-demographic composition of the adult population of the entire city. Meanwhile, in the CC&R study, the audiences of newspapers differ, and quite strongly at that. This is in the analytics, but the numbers show that all the differences between the audiences are within the margin of error. Such are the absurdities.

Now let's talk about correctness. If you are already entering the media business, then it is probably necessary to use some neutral terms, and not those used in the report - why spoil relations with colleagues? For example, I am sincerely sorry for the Zvezda newspaper, which was called low-rated in the report. How so? There can't be a low-ranking newspaper whose editor without knocking is among the twenty most influential politicians in the Kama region. Still - it is not entirely clear why the appendix to the newspaper is highlighted in the report " Local time"Time is money, and the appendices of other newspapers are ignored? Such selectivity cannot be called academic.

By the way, about academics. Research has not yet suffered.

Firstly, both free publications, the so-called advertising rubbish, and publications that have their own price are piled up.

Secondly, the abundance of terms used, so to speak, for the sake of effect, suggests that they are trying to give you a dummy in a beautiful wrapper. For example, I am not at all interested in reading about how to use sociological research in an advertising campaign - these are the basics that every professional must know.

Thirdly, if the study claims to be complete, then such publications as Zhizn and Pyatnitsa should also be included in it. Why were they not included? And is it worth spending 650 rubles to get, instead of the necessary information, a study of the audiences of non-existent newspapers?

I hope that these purely technical remarks will be taken into account by the compilers and will help improve the next edition of the Press-Inform bulletin. I sincerely advise non-pragmatic readers to purchase this study. You will get an unforgettable aesthetic pleasure. The same as, for example, from reading fairy tales.

Sociology Pictures presents...
FUNDAMENTAL SOCIOLOGICAL TURNIP
FAIRY TALE

Actors (agents):

Actor– afftor, objectifying subject
turnip- society
Auguste Comte- founding grandfather
Émile Durkheim- founding father, methodologist
Karl Marx- spirit of capital
Max Weber- patriarch of sociology
Talcott Parsons– structuring structure
Pierre Bourdieu- honorary agronomist
Niklas Luhmann- german killer

Action one. It's the last one.

Actor:
- Yes, there was a society in the world,
People never liked him...
And then one day it came to the "garden"
Where science flourishes.

Society:
Every bird has a special place.
Something is somehow close to me here ...
I'll sit here. Ah! ... people were crushed ...
Here - the state will lift on the pitchfork ...
Third bed. It's generally nice here.
I forgot about my torments of the subject.

Actor:
- I hear something noise and ringing
It's Comte out in the field!

Comte*comes out, stumbling, with a "crown" - a New Year's hat in his hands *:
- Look! Society is ripe!
I forgot where I sat...
Let me ground you
And I'll draw a crown
*puts a hat-"crown" on the Society's head*
You will be the main thing here ...
*admiring*
And I came up with an amusing science ...
*giggle*

Society *proudly*:
- Since I'm the queen now,
Show me my people!
The founder is painfully bold,
Everyone will forget you, here!

Actor:
- This society is conceited!
There is no solidarity
Anomia is here...
Durkheim will give an answer to everything!

Durkheim *leaves, ringing amulets; approaches the Society, removes some of the amulets from himself and hangs them around the Society's neck*:
- I'm back from Zimbabwe
Well, I'll tell you there ... people!
They respect there
Society is like the navel of the earth.

Society:
- I don't agree with you.
The theory is fun though.

Actor:
- What to do? Here is the question...
Look! Marx brought the book!

Marx*Comes out with "Capital" under the arm*:
- I brought you Capital!
*He takes a book with one hand, and at the same time pulls out a bundle of banknotes from his pocket with the other*
I'll tell you people, it's not for nothing,
Moscow burned by fire...
*Society takes money and tries to "flee". Marx sits the Society in its place and puts "Capital" on its knees, as if pressing it down so that it does not run away *
So what am I talking about? .. It's not for nothing
The worker carries the chain!
I see the glow of fires
There will be a revolution!

Society *gets up (“Capital” falls from his knees to the floor with a roar), turns around its axis and sits down*
- Here I am back in the village.
It's kind of annoying...

Actor:
- Hello, Happy New Year!
There is no point in this.
Maybe Weber can help us,
Will you state the meaning of the action?

Weber *Comes out, chasing a step, adjusts his glasses; in the hands - "Favorites" by M. Weber; points finger at Society*:
- Society! You are rational!
Think casually!
*gives the book to the Society*
The bureaucracy will help
Everything will be laid out on the shelves.

Society *yawning*
- The bureaucracy will rot.
Oooh... *leafing through a book*
And the students will die...

Actor *waving hand at society*
- There is logic. Lacks structure.
We will look for another adventure.
*thinks*

Parsons*comes out with rulers and a compass in his hands. Moves like a robot.*:
- Parsons came, he brought you the structure.
You structure the question better.
*begins to measure Society with a ruler. Society is nervous.*
Society is a union of institutions
Functions, roles…

Society *can't stand it, brushes off the ruler*
…The space of redoubts!
There is action, but there is no freedom in it ...
Vaughn, study better cutlet!

Actor *thoughtfully*:
- There is a society, but there is no structure in it ...
Or we lose people in the structure ...
Somehow the problem is a bit overblown.
Monsieur, Bourdieu, deal with her!

Bourdieu *walks along the "field", picks flowers; then - gives a bouquet to the Society.
Looks at the Society from all sides, thinks something in his mind *
Let's say that the Turnip is planted correctly,
The "field" fits, the sizes fit.
Only you give the actors habitus,
You fertilize the "body" of the public.

Actor:
Oh pa! Who is in charge of communication?
Communication... Our glorious Luman!

Luman *walks out*
Lord! All attempts are in vain!
*takes off New Year's hat*
There is no society, and theories are pale.

Society *sad*
God... I'm dead... No company?..

Actor:
How to resurrect it? The answer is yours!

*Bow, applause*

Where is the moral of the story, you ask?
Who, why, why called it that?
We scientifically wanted to congratulate you,
We all had fun ... how we managed ...
Read more books in the New Year
And do not be sad, and do not be discouraged,
We can then deceive everyone
And return the subject of sociology!

_ Myths andoutlook

Nikolai Gorin

Russian fairy tales: a window to Russia

If in history and social philosophy the concept of "local civilization" today has become commonplace, and the civilizational approach to the analysis of sociohistorical phenomena has moved from the periphery to the center of research, then in sociology it still occupies a verya modest place, limited to the sociology of culture and religion As a result arises a certain paradox: With on the one hand, the majority of sober-mindedsociologists, political scientists, economists feel a certain specificity of Russia ascivilization, limited applicability in the process of Russian reforms asWestern and Eastern experience, on the other hand, these sensations seem to hangin the air, not having a completely scientific basis, turning into sets of specific featuresRussian culture, among which there can be both fundamental civilizational features of Russia, and remnants or accidents.

ABOUT approach

The work brought to the attention of colleagues is an attempt: to isolate the fundamental features of Russian civilization, based on the methodology of the Jungian analysis of mythology. In the theory of the collective unconscious, K.G. Jung, the central role is played by archetypes - "constantly inherited, always the same forms and ideas, still devoid of specific content", which the author calls "dominants of the unconscious". He emphasized that "every conscious representation and action develops from these unconscious patterns and is always interconnected with them" (Jung K. Twistok lectures. Kiev, 1945 P. 46-47. Jung K. O modern m „f lh. M. 1994. ). It follows from this that the fundamental roots of our values, norms, ideas, reactions, modes of action and forms of social organization should be sought in the content of archetypes.

In developing a fundamental theory of the unconscious, Jung mostly talks about archetypes beyond racial and cultural differences. At the same time, he repeatedly dwells on ethnic stereotypes of behavior, linking them with the history of races, which correspond to different layers of the collective unconscious. Thus, we can talk about ethnic or civilizational archetypes.

Ethnic, or civilizational. the archetype manifests itself as an unconscious dominant that underlies ethnic stereotypes: constantly reproduced patterns of ideas and actions. In a certain sense, the ethnic archetype behaves like Spengler's ancestral phenomenon - the prototype of culture, "freed from everything obscuring and insignificant and lying as an ideal of form at the basis of any culture" "".

(Spengler O. Decline of Europe. Minsk, 1998 P. 16).

The legitimacy of such an analogy can be illustrated by the following quote from Jung: "There are such universal spiritual dispositions, which should be understood as a kind of forms (Platonic eidos) serving as integral models when they organize their contents. These forms can also be called categories - by analogy with logical categories, these are always and everywhere available, the necessary prerequisites of thinking. Only our "forms" are categories not of reason, but of the power of imagination. Since the constructions of fantasy V are always visual in the broadest sense, then its forms are a priori and have the character of images, namely, typical images, which for this reason, following Augustine, I called archetypes "(Jung K. On the psychology of Eastern religion and philosophy. P. 771

The formation of an ancestral phenomenon in time ensures the unity of all the fundamental elements of civilization, primarily its culture, forms of social, political and economic organization of society.

However, archetypes never express themselves directly, their content is carefully hidden from consciousness. Nevertheless, like the contents of the individual unconscious, they nevertheless appear outside. The most typical area of ​​their manifestation is spontaneous fantasies - fairy tales, legends, myths.

Of course, not every myth or fairy tale is suitable material for this. We can distinguish three essential features of folklore material suitable for our purposes:

1. The mass nature of the retelling, which is manifested in the fact that representatives of a certain ethnic population constantly keep in mind and periodically retell this material, which behaves like an obsessive dream. As in a dream, there may be some absurdity in it, the absence of a clearly defined logic, sometimes the conclusion does not correspond to the logic of events.

2. The presence of signs of the unconscious, symbols of the ouroboros: snake- or egg-like forms. Ouroboros also expresses the unity of birth and death: the S-more-motherland river, living and dead water are also its signs.

3. Direct or indirect sacralization of individual characters and elements, which, in accordance with the logic of Jungian analysis, always indicates the fundamental nature of the archetypes hidden behind the corresponding images and characters.

"Turnip", "Kolobok" and "Ryaba Hen"

Probably one of the first fairy tales that is told to every Russian kid is the fairy tale about the "turnip" The fairy tale is very simple and unpretentious "grandfather planted a turnip, when it grew up, everyone who could call dragged it. The plot fit into 13 words. Between this story is a whole story. integration process her characters. This is a story about the community that surrounded the grandfather and the relationships in it. The obvious conclusion "from a fairy tale: what is beyond the power of one, can (should) be done by uniting. And for this you need to be friends with a dog, and with a cat and with a mouse, and even with an ant.

However, what about the turnip? The story doesn't even say what happened to her. However, for every Russian it is obvious that all the participants in the scene ate the turnip - as much as they could. Thus, the grandfather planted a turnip, he watered it, weeded it, hilled it, "grew a big, big one." The owner of the turnip is not the grandfather, but all the members surrounding him family clan. This seems to go without saying. In fact, the life principle the integrity of the described community of style is given in the famous formula: from each go - according to ability, to each - according to needs ness. Note that in addition to the actual members of the "grandfather's" family - women, granddaughters, conditional members - dogs and cats, the clan also includes completely foreign individuals - a mouse and an ant. Thus, in this tale we see ideal model of a community consisting of heterogeneous members, the relationship between which are built according to the intra-family principle. This generality is essential differs from the European community, where connections relations between its members are mediated obligations, but the functions and scope the rights of each member are clearly defined.

The tale of the "kolobok" looks very little like a "turnip". There lived a grandfather and a woman. The woman baked a beautiful gingerbread man, but ruddy, put it on the window to cool. And he took it and ran away. He told everyone he met how handsome and dexterous he was, until the fox ate him. In other words, the kolobok, which the grandfather and the woman were supposed to eat, was finally eaten by the fox. However, it would hardly occur to anyone to reduce the moral of this tale to the formula "You can't escape fate."

So what is the story about? Kids know that this is a fairy tale about a boastful, arrogant and presumptuous kolobok. The moral of the tale boils down to the formula "Keep your head down, don't get carried away" Competitiveness, any forms of competition between members of the community were detrimental to it, so the main stereotype that the community orients its members to is "live like everyone else."

Even more interesting is the famous "hen Ryaba". The hen laid a golden egg.

For some reason they tried to break it. Then it fell and broke. For some reason, everyone was upset. The hen promised to continue to carry ordinary eggs. .Maybe it was once a joke about stupid neighbors? But we. notice, we do not conclude this tale with the words: "That's how stupid the grandfather and the woman were." The end of the tale is not ironic, but rather optimistic. So what is the moral?

Let's read the tale a little differently: a hen should lay ordinary eggs, and she suddenly laid a golden one. Gold, of course, is a valuable thing, but a chicken broke tradition She did what was not expected of her. Therefore, they tried to break the testicle. They didn’t break it, they calmed down, but then the mouse (lady accident) ran, touched it with its tail - and it crashed. That's when the chicken, realizing unreliability of innovations , promised not to break the tradition in the future, which, probably, made everyone happy. In other words, tradition is more valuable than gold. The moral, therefore, is this: everyone's behavior should be expectations of others, established traditions.

Deep in the subtext of these fairy tales, which we most often do not perceive with our consciousness, are hidden the rules of life: do work together, share everything equally, live like everyone else and cherish tradition.

Belonging to the community, as a community of equals, a kind of family, was perceived And. we believe, is perceived by the Russians as more significant than belonging to op a specific professional group, workshop . This in many respects makes us related to Eastern societies. It is not for nothing that Russian society is constantly striving to reproduce community-type structures: the traditional rural community was replaced by a collective farm, courtyard communal communities - garage and dacha cooperatives, and our enterprises in many respects bore the same features, becoming not only socio-forming centers, but also essentially turning into V communal industrial communities.

At the same time, there are clearly no elements of sacralization in the listed tales. WITH position of Jungian analysis, this suggests that the elements we have identified, although they are very important in the life of Russian society, do not belong to its fundamental characteristics. We believe that the community and the relationships associated with it. can be considered only as a historically concrete form, and which hides (and finds a way out in it) the more fundamental features of Russian society

The peasants were usually referred to the lower class. In the novel by A. N. Tolstoy "Peter the Great" is vividly described peasant life. The peasant family lived in a hut. The small window barely let in any light. “Under the black ceiling, warm, dry smoke swirled, went into the portage window above the door, the hut was heated in black.” We can see the interior of the hut from the following episode: “Sanka jumped off the stove, hit the swollen door with her back ... Suddenly everyone wanted to drink - they jumped into the dark passage after a cloud of steam and smoke from the sour hut. A tub of water was iced over, a wooden ladle was iced over.

As a rule, the whole family huddled in one room. In the hut there is a red corner with images, everyone who entered had to cross himself on it. An oven, a wooden long table, a wooden bench - all the furniture. The whole family sat down at the table.

The eldest, the husband, began the meal. Do not go ahead of him - you will get a spoon on the forehead. Everyone ate from the same pot, in which the food was cooked.

"Children jumped from foot to foot - everyone was barefoot, Sanka's head was tied with a scarf, Gavrilka and Artamoshka in the same shirts up to the navel." “On the baht - a high cap pulled over angry eyebrows. The mittens stuck out behind the bosom of a homemade caftan, belted low with a bast, bast shoes squealed angrily over the manure snow ... ”As you can see, the family consists of five people. All the children are poorly dressed, apparently they have no winter clothes at all. In any case, the children wore clothes one by one. Brovkin's yard was still prosperous - a horse, a cow, four hens. They said about Ivashka Brovkin "strong".

A.N. Tolstoy showed the vernacular speech of the peasants. The mother shouts at the children: “Door, catechumens!” Words such as “just now”, “dad”, “fierce”, “frozen”, etc. are used. People were uneducated, illiterate.

The life of a peasant is hard. In the spring, plow, plant; in the fall, harvest. The master-master demands quitrent and corvée. And the peasant must plow his own field, and prepare firewood for the winter, and run the household. “Well, okay... Give that one, give that one... Pay that one, pay that one... But, abyss, this is such a state! - will you drink it? We don’t run away from her work, we endure it.” The peasants saw how the landlords and nobles lived and, naturally, were unhappy that they worked tirelessly and had nothing, while the master did nothing and had everything. Ivashka Brovkin even had to sell his son into eternal bondage.

In the evening, gatherings were arranged, the girls sewed a dowry for themselves, and talked. Boys and girls looked at each other. In the summer they danced. But one way or another, the fate of the children was arranged by the parents. They often turned to the matchmaker for help. Parents tried to marry off their daughters more profitably and marry their son to a hardworking, obedient, beautiful girl.

In the city we see the following picture. It was shown to us by Dostoevsky in the novel Crime and Punishment.

“The candle lit up the poorest room, ten paces long, all of it could be seen from the hallway ... A holey sheet was stretched through the back corner. There was probably a bed behind it. In the room itself there were only two chairs and a very peeled oilcloth sofa, in front of which stood an old pine kitchen table, unpainted and uncovered. The room was walk-through. This is how the Marmeladov family lived. He had five children. "The older girl ... in a water ... shirt torn everywhere and in a shabby dradedam's burnusik thrown over her bare shoulders ..." Marmeladov lost his place. He himself was an educated man, as was his wife. But after losing his job, his life changed dramatically. As Marmeladov himself says: “Now we live in a corner ... but I don’t know how we live and how we pay.” Only a bottle saves him from troubles and misfortunes. His daughter Sonechka has been forced to sell herself since childhood. Sonya's description is as follows: "... her outfit was cheap, but decorated in a street style, according to the taste and rules that have developed in her special world, with a bright and shamefully outstanding goal." In the family there are constant quarrels, swearing.

So, we see that between the upper class and the lower one there is a huge gulf, both in behavior, way of life, and in customs, mores, and speech. The middle class united, on the one hand, poor officials, workers, and on the other hand, rich, prosperous people, such as Luzhin. In terms of capital, he could well belong to high society, but he did not have the most important thing for this - noble family, nobility. Both the lower and the upper class have their own specific subculture, while the middle class contains features of both.

Option 3

Analysis of the fairy tale by G. Rodari "Cipollino"

A fairy tale at all times and among all peoples expressed the dream of the triumph of justice and the hope for a better future for all people on earth. Italian writer Gianni Rodari wrote a story about the onion boy Cipollino. In this tale, the stratification of society is well shown, where there are palaces and shacks, rich and poor, oppressors and oppressed.

The writer very accurately defined the place of his heroes in the society that he describes (Fig. 7.9). In a fabulous fruit, berry and vegetable country, everything that grows right on the ground is the people. For example, Cipollino, as well as Leek, Pumpkin, Strawberry, Blueberry. But the gentleman Tomato has already risen above the earth and the people and oppresses him. Lawyer Pea, who clings to everything with his mustache, just to climb higher, turns out to be not only a chicane, but also a traitor. Countess Cherries, Baron Orange, Duke Mandarin - all these fruits grow on trees, they ascended high, completely cut off from their native soil, what do they care about the troubles and sufferings of those who live below, on earth. The people lived in this country hard, because the ruler there was Prince Lemon. Can it be sweet with Lemon?

I believe that theoretically there are more noble and less noble varieties and species of flora. For different people they may or may not be. The ignoble species are those that we encounter in everyday life, and the noble species are those that are strange to us, or that do not grow in our latitudes. For example, for residents of the central regions, fruits, vegetables, and berries that grow in summer cottages, in the forest are considered ignoble: raspberries, cucumbers, cabbage, currants, etc. And noble species are supplied to us from tropical latitudes. These are all kinds of fruits, such as avocado, passion fruit, pineapple, kiwi, etc. But for the inhabitants of those places, they are no longer considered noble.

A comment. The tasks of this final Practicum are aimed at revealing the entire creative potential students and consolidate their knowledge in the course “Sociology. General course” on the example of the most complex sociological problem – social stratification.

All the works that are published here are excellent and testify, firstly, that one and the same task can be approached differently and this dissimilarity will positively affect the assessment. Secondly, sociological analysis carried out creatively on specific life examples or specific works of fiction is valued by the teacher higher than general abstract reasoning copied or borrowed from textbooks.

So, the course “Sociology. General Course. Most of the basic categories of this science are considered, including the methods of empirical research. The given samples of student work, performed in solving specific problems, can serve as an excellent help for theoretical knowledge, as well as tell you how to approach independent work on the assignment.

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