The meaning of the word culture in the pedagogical encyclopedic dictionary. The concept of "culture" Culture is a historically defined level of development of society, creative forces and abilities of a person, expressed in types and forms. Culture historically ur
CULTURE
(from Lat.cultura - cultivation, upbringing, education, development, veneration), a historically determined level of development of society, creative forces and abilities of a person, expressed in the types and forms of organization of life and activities of people, in their relationships, as well as in the material they create and spiritual values. K. is a complex interdisciplinary general methodological concept. The concept of "K." it is used to characterize a certain historical era (for example, ancient K.), specific societies, nationalities and nations (K. Maya), as well as specific spheres of activity or life (K. labor, political, economic, etc.). There are two spheres of K. - material and spiritual. Material K. includes the objective results of human activity (machines, structures, results of cognition, works of art, norms of morality and law, etc.), spiritual K. unites those phenomena that are associated with consciousness, with intellectual and emotional-psychological human activities (language, knowledge, abilities, skills, the level of intelligence, moral and aesthetic development, worldview, methods and forms of communication between people).
Pedagogical encyclopedic dictionary. 2012
See also interpretations, synonyms, meanings of the word and what is CULTURE in Russian in dictionaries, encyclopedias and reference books:
- CULTURE in the Dictionary of Analytical Psychology:
(Culture; Kultur) - Jung's term is used as a synonym for society, that is, a certain differentiated and fairly self-aware group, ... - CULTURE in the Newest Philosophical Dictionary:
(lat. cultura - cultivation, upbringing, education) is a system of historically developing superbiological programs of human activity, behavior and communication, serving as a condition for reproduction ... - CULTURE in the Directory of Localities and Postal Codes of Russia:
399633, Lipetsk, ... - CULTURE
ECONOMIC - see ECONOMIC KUG ... - CULTURE in the Dictionary of Economic Terms:
LEGAL - see LEGAL CULTURE ... - CULTURE in Statements of famous people:
- CULTURE in the Dictionary One sentence, definitions:
is not the number of books read, but the number of people understood. Fazil ... - CULTURE in Aphorisms and clever thoughts:
it is not the number of books read, but the number of people understood. Fazil ... - CULTURE in the Basic terms used in the book by A.S. Akhiezer Criticism of Historical Experience:
- the definition of a person, taken from the point of view of his universality, the most important aspect of the reproduced activity, society, human history. K. - concentrated, organized ... - CULTURE in the Big Encyclopedic Dictionary:
(from Lat. cultura - cultivation, upbringing, education, development, veneration), a historically determined level of development of society, creative forces and abilities of a person, expressed ... - CULTURE in the Great Soviet Encyclopedia, TSB:
(from Lat. cultura - cultivation, upbringing, education, development, veneration), a historically determined level of development of society and a person, expressed in types and ... - CULTURE in the Modern Encyclopedic Dictionary:
(from the Latin cultura - cultivation, upbringing, education, development, reverence), a historically defined level of development of society, creative forces and abilities of a person, expressed ... - CULTURE
[from the Latin cultura cultivation, processing] 1) in a broad sense, everything that is created by human society thanks to the physical and mental labor of people, ... - CULTURE in the Encyclopedic Dictionary:
s, g. 1. The totality of the achievements of mankind in industrial, social and intellectual terms. Material K. History of culture. K. of ancient peoples. || Cf. CIVILIZATION ... - CULTURE in the Encyclopedic Dictionary:
, -y, well. 1. The totality of production, social and spiritual achievements of people. The history of culture. K. the ancient Greeks. 2. The same as ... - CULTURE
FABRIC CULTURE (explantation), lasting preservation and cultivation in special feed. environments of cells, tissues, small organs or parts thereof, isolated from ... - CULTURE in the Big Russian Encyclopedic Dictionary:
SPEECH CULTURE, individual correspondence. speech to the norms of a given language (see. Linguistic norm), the ability to use language means in different conditions of communication ... - CULTURE in the Big Russian Encyclopedic Dictionary:
CULTURE OF MICROORGANISMS, a set of viable microorganisms predominantly. of one species, grown for definite. feed. environment. Used to multiply microbes, store them, study ... - CULTURE in the Big Russian Encyclopedic Dictionary:
ARCHAEOLOGICAL CULTURE, see Archaeological culture ... - CULTURE in the Big Russian Encyclopedic Dictionary:
"CULTURE", general Russian. TV channel as part of Vseros. state TV and radio broadcasting. company (VGTRK). Main in 1997, Moscow. Educated., Music. and theater. programs, films ... - CULTURE in the Big Russian Encyclopedic Dictionary:
"CULTURE", daily societies-polit. newspaper, from 1929 (the name was changed, until 1992 "Soviet culture"). Founders (1998) - Democracy Foundation and Gaz editorial office. ... - CULTURE in the Big Russian Encyclopedic Dictionary:
CULTURE (from Lat. Cultura - cultivation, upbringing, education, development, veneration), the totality of man's creation in the course of his activities and specific. for ... - CULTURE in the Complete Accentuated Paradigm by Zaliznyak:
cult "ra, cult" ry, cult "ry, cult" r, cult "re, cult" ram, cult "ru, cult" ry, cult "swarm, cult" swarm, cult "rami, cult" re, ... - CULTURE in the Popular Explanatory and Encyclopedic Dictionary of the Russian Language:
-y, w. 1) The totality of material and spiritual values created by human society; the totality of such achievements in a certain era for some. people. ... - CULTURE in the Dictionary for solving and compiling scanwords:
Her - in ... - CULTURE in the New Dictionary of Foreign Words:
(lat. culture) 1) the totality of material and spiritual values created by human society and characterizing a certain level of development of society, distinguish between material ... - CULTURE in the Dictionary of Foreign Expressions:
[lat. culture] 1. a set of material and spiritual values created by human society and characterizing a certain level of development of society, distinguish between material and ... - CULTURE in Abramov's Dictionary of Synonyms:
cm. … - CULTURE in the Ozhegov Russian Language Dictionary:
breeding, cultivation of any plant or animal Spec K. flax. K. silkworm. culture is a high level of something, high development, skill in production. ...
it follows that the speed is determined by the electromechanical characteristic
It can be seen from the formula that an increase in current leads to a decrease in the rotation speed. A decrease in the rotation speed leads to a decrease in the EMF, while the voltage drop across internal resistance and EMF will not balance the input voltage.
Topic number 1 Introduction. Development and formation of the theory of cultural studies. Culture as a social phenomenon.
1. Science of cultural studies.
Culturology is one of the youngest sciences. The term "culture" itself, although this word has been known since ancient times, in the modern meaning familiar to us is used only with early XIX century.
The term "cultural studies" is even younger. It first appeared in the works of the American scientist Leslie White in the middle of the 20th century. With this concept, he meant a new discipline, born at the intersection of humanitarian and socio-scientific knowledge. White substantiated the need for the formation of a new science and laid down its general theoretical foundations. In his works "Science of Culture", "Evolution of Culture", "The Concept of Culture", he considers culture as an integral system of elements of the material and spiritual plans, which has the property of self-adjustment and movement forward as a person assimilates reality and the very development of the technological and energetic aspects of civilization ...
Culturology took the place of the basic discipline among other social and humanitarian sciences, received its own subjects and objects of study, laws of functioning, areas of application. The well-known scientists O. Shpendler, O. Kont, T. Sharden, P. Sorokin, Y. Lotman and others contributed to the formation of the science of culturology.
Culturology- a humanitarian science about the essence, laws of existence and development of culture, human meaning and ways of comprehending it.
Culturology has its own subjects and objects of study.
The subject of cultural studies are the objective laws of the world and national cultural process, monuments and phenomena of material and spiritual cultures, factors and prerequisites that govern the emergence, formation and development of cultural interests and needs of people, their participation in the augmentation and transmission of cultural values from generation to generation.
Object of cultural studies are the cultural aspects of the various parties public life people, identification of the characteristics and achievements, the main cultural and historical types, analysis of trends and processes occurring in the modern socio-cultural environment.
2. The concept of culture.
The concept of "Culture" is central to cultural studies.
In antiquity (Ancient Romans), the concept of "Culture" meant the cultivation of the land (its cultivation). Until now, this value has been preserved ( cereals and etc.).
The ancient Greeks meant this as a difference from the savage barbarian tribes.
In the Middle Ages, the concept of "Culture" meant the pursuit of the divine ideal.
The enlighteners of the 16th-17th centuries had in mind the rationality of human society.
In the 18th century, the concept of "Culture" meant good breeding, adherence to ethical standards, and a certain degree of education.
In the 19th century, 4 basic understandings of the word "Culture" were established;
1) level general condition mind;
2) the level of intellectual development of the whole society;
3) the totality of artistic and creative activities;
4) the way of life of the material and spiritual plane.
Culture- a historically determined level of development of society, creative forces and abilities of a person, expressed in the types and forms of organization of life and activities of people, in their relationships, as well as in the material and spiritual values created by them.
Culture is created by a person, being a subject of nature, and at the same time, culture affects a person through norms, rules, laws, and a person is an object of cultural influence. This happens through the laws of cultural succession and inheritance.
3. Functions of culture.
Culture is a multifunctional system:
1) the development and transformation of the surrounding world is one of the main functions;
2) cognitive;
3) storage and transfer of human experience, knowledge, culture, information;
4) educational;
5) educational;
6) communicative (communication);
7) normative (regulatory);
8) psychological relaxation.
4. The structure of culture.
The structural units of culture are material and spiritual cultures.
Material culture- subject-object human activity aimed at satisfying his needs, i.e. "Man in things".
We refer to material culture as buildings, structures, transport, communications, animal species, plant varieties, human reproduction, production processes, tools and means of labor, money, physical education (sports), ecology, etc.
Spiritual culture- the emotional and sensory side of human activity.
Forms of spiritual culture:
1) One of the earliest - myth- a special system of worldview, giving an explanation of the surrounding world through nature, its deification and endowing it with supernatural power.
During the transition from form 1 to form 2 (within 30,000 years), there are:
Totemism- worship of the animal world.
Fetishism- worship of inanimate nature.
Animism- the spiritualization of animate and inanimate nature.
Paganism- polytheism.
2) Religion- a special worldview system that explains the world around us through God and endowing it with supernatural power.
3) Philosophy(about VI BC) - the science of the universal laws of development and movement of nature, society and thinking.
4) The science - a system of knowledge about the laws of formation, formation, development of nature, society, man.
5) Art - human activity according to the laws of beauty and harmony.
6) Morality - human activity, which is governed by the rules and norms adopted in societies.
5. Mass and elite culture.
Mass (public) culture- designed for a wide range of consumers. The genres of mass culture include melodramas, action films, styles of unscientific fiction, entertainment shows, hits, varieties of light genres of music, and the yellow press. It should have an easy plot, the action should take place in an exotic location.
Elite culture- culture for the elite and created by the elite themselves: ballet, opera, theatrical genre, symphonic and classical music, painting.
Culture (from lat.cultura - cultivation, upbringing, education, development, veneration)
a historically determined level of development of society and a person, expressed in the types and forms of organization of life and activities of people, as well as in the material and spiritual values they create. The concept of capitalism is used to characterize the material and spiritual level of development of certain historical epochs, socio-economic formations, specific societies, nationalities and nations (for example, ancient capitalism, socialist capitalism, Mayan capitalism), as well as specific spheres of activity or life ( K. labor, artistic K., K. life). In a narrower sense, the term "K." belong only to the sphere of the spiritual life of people. Pre-Marxist and non-Marxist theories of K. Initially, the concept of K. implied the purposeful impact of man on nature (cultivation of the land, etc.), as well as the upbringing and training of the person himself. Education included not only the development of the ability to follow existing norms and customs, but also the encouragement of the desire to follow them, formed confidence in K.'s ability to satisfy all the needs and demands of a person. This duality is characteristic of the understanding of K. in any society. Although the very word "K." came into use of European social thought only in the second half of the 18th century, more or less similar ideas can be found in the early stages of European history and beyond (for example, Ren in the Chinese tradition, Dharma in the Indian tradition). The Greeks saw in "paideia", that is, "good breeding", their main difference from the "uncultured" barbarians. In the late Roman era, along with the ideas conveyed by the main meaning of the word "K.", a different set of meanings emerged and spread in the Middle Ages, which positively assessed the urban way of social life and was closer to the concept of civilization that arose later (See Civilization). The word "K." began to be associated rather with signs of personal perfection, primarily religious. In the Renaissance, the perfection of K. began to understand the correspondence to the humanistic ideal of man, and later - to the ideal of the enlighteners. Pre-Marxist bourgeois philosophy is characterized by the identification of K. with the forms of spiritual and political self-development of society and man, as it manifests itself in the movement of science, art, morality, religion, and state forms board. "... Production and all economic relations were mentioned only among other things, as secondary elements of the" history of culture "" (K. Marx and F. Engels, Soch., 2nd ed., Vol. 20, p. 25). Thus, the French enlighteners of the 18th century. (Voltaire, A. Turgot, J. A. Condorcet) reduced the content of the cultural and historical process to the development of human "mind". The "culture", "civilization" of a nation or country (as opposed to the "savagery" and "barbarism" of primitive peoples) consists in the "rationality" of their social orders and political institutions and is measured by the totality of achievements in the field of sciences and arts. The goal of K., corresponding to the higher purpose of "reason", is to make all people happy [eudemonic (see Eudemonism) concept of K.], living in accordance with the demands and needs of their "natural" nature [naturalistic (see Naturalism) concept of K. ]. At the same time, already within the framework of the Enlightenment, “criticism” of C. and civilization (J. J. Rousseau) arose, opposing the depravity and moral depravity of “cultural” nations with the simplicity and purity of the “mores” of peoples at the patriarchal stage of development. This criticism was accepted by German classical philosophy, which gave it the character of a general theoretical understanding of the contradictions and collisions of bourgeois civilization (division of labor, the dehumanizing effect of technology, the disintegration of an integral personality, etc.). German philosophers were looking for a way out of this contradictory situation in the sphere of "spirit", in the sphere of moral (I. Kant), aesthetic (F. Schiller, romanticism) or philosophical (G. Hegel) consciousness, which they pass off as the realm of truly cultural existence and human development. From this point of view, K. appears as an area of "spiritual freedom" of a person, lying outside of his natural and social existence, independent of his empirical goals and needs. The achievement of this freedom is the meaning of the entire cultural and historical evolution of mankind. The German philosophical and historical consciousness is characterized by the recognition of a multitude of peculiar types and forms of cultural development, located in a certain historical sequence and forming, in aggregate, a single line of the spiritual evolution of mankind. Thus, I. Herder regards K. as a progressive disclosure of the abilities of the human mind, but uses this concept to determine the stages of the relative historical development of mankind, as well as to characterize the values of enlightenment. German romantics (Schiller, A. and F. Schlegel, late F. Schelling) continued Herder's line of dual interpretation of K. On the one hand, they created the tradition of comparative historical studies of K. (W. Humboldt and the school of comparative linguistics), on the other hand, they laid the foundation for the view of K. as on a particular anthropological problem. The third line of concrete analysis of the customs and ethnic characteristics of K. also goes back to Herder (for the first time in the middle of the 19th century in the works of the German historian F.G. Klemm, who considers K. as a distinctive feature of a person). In the late 19th - early 20th centuries. the universalism of the prevailing evolutionary ideas about K. was criticized from the idealistic positions of neo-Kantianism (see. Neo-Kantianism) (G. Rickert, M. Weber). In K. they began to see, first of all, a specific system of values and ideas that differ in their role in the life and organization of society of one type or another. In a slightly different aspect, a similar view took shape in the “theory of cultural circles” (L. Frobenius, F. Gröbner), which was widespread until the early 1920s. 20th century (see Cultural-Historical School).
The theory of the unity of linear evolution K. was also criticized from the irrationalist positions of the philosophy of life (See Philosophy of Life) ,
and it was contrasted with the concept of "local civilizations" - closed and self-sufficient, unique cultural organisms going through similar stages of growth, maturation and death (O. Spengler). This concept is characterized by the opposition between capitalism and civilization, which is regarded as the last stage in the development of a given society. Similar ideas were developed in Russia by N. Ya.Danilevsky (See Danilevsky), later P. A. Sorokin ,
and in Great Britain - A. Toynbee. In some conceptions, the criticism of K., begun by Rousseau, was brought to its complete rejection; the idea of "natural anticulturalism" of man was put forward, and any K. was interpreted as a means of his suppression and enslavement (F. Nietzsche). The degeneration of this position was fully manifested in the ideology of fascism. From the last third of the 19th century. K.'s study also developed within the framework of anthropology (see Anthropology) and ethnography (see Ethnography). At the same time, various approaches to K. took shape. cultural anthropology, the English ethnologist E. Tylor defined C. by enumerating its specific elements, but without clarifying their connection with the organization of society and the functions of individual cultural institutions. The American scientist F. Boas at the beginning of the 20th century. proposed a method of detailed study of customs, language and other characteristics of the life of primitive societies and their comparison, which made it possible to identify the historical conditions of their emergence. The concept of the American anthropologist A. Kroeber acquired a significant influence in non-Marxist anthropology. ,
has moved from the study of cultural customs to the concept of "cultural model"; the totality of such "patterns" constitutes the system K. A significant drawback of the concept of patterns is associated with Kroeber's refusal to apply the idea of social determinism a .
It also lacked an explanation of the reasons and motives for maintaining samples at the individual level. If the theory of "cultural samples" subordinates the social structure of C., then in the functional theories of C., which originate from the English ethnologists and sociologists B. Malinovsky and A. Radcliffe-Brown (the so-called social anthropology), the concept social structure, and K. is viewed as an organic whole, analyzed according to its constituent institutions. Social anthropologists regard structure as a formal aspect of social interactions that are stable over time, and C. is defined as a system of rules for the formation of a structure in such relationships. The functions of K. consist in the mutual correlation and hierarchical ordering of the elements of the social system. The postulates of this functional theory were criticized by representatives of the structural-functional school in non-Marxist sociology (American sociologists T. Parsons ,
R. Merton, E. Schiele, and others), who sought to generalize the ideas about C. that have developed in cultural and social anthropology, and to solve the problem of relations between C. and society. In the structural-functional theory, the concept of K. is used to denote a system of values that determines the development of forms of human behavior, and is considered as an organic part of a social system that determines the degree of its orderliness and controllability (see Structural-functional analysis). In non-Marxist cultural studies, other approaches to the study of C. are also being developed. Thus, on the basis of the tendency that has arisen within the framework of cultural anthropology to consider the role of C. in the transmission of social heritage from generation to generation, the idea of the communicative properties of C. was developed. the study of the structure of C., which contributed to the introduction of the methods of semiotics, structural linguistics, mathematics, and cybernetics into cultural studies (the so-called structural anthropology - the American ethnographer and linguist E. Sapir ,
French ethnologist K. Levi-Strauss and others). However, structural anthropology wrongfully regards capitalism as an extremely stable construction and does not take into account the dynamics of the historical development of capitalism; it weakly traces the relationship of K. with the current state of society, there is no analysis of the role of man as the creator of K. With an attempt to solve the problem of K. - personality "connected with the emergence of a special direction of psychology K. [R. Benedict, M. Mead, M. Herskovitz (USA) and others]. Based on the concept of Z. Freud a ,
who interpreted K. as a mechanism of social suppression and sublimation of children's psychological impulses, as well as on the concept of neo-Freudians (see Neo-Freudianism) by G. Roheim, K. Horney, H. Sullivan (USA) about the composition of K. as the content of direct mental experiences captured in signs, representatives of this trend interpreted K. as an expression of the social universality of the basic mental states inherent in man. "Cultural samples" began to be understood as real mechanisms or adaptations that help individuals to solve specific problems of social existence. In this regard, K.'s ability was highlighted to be a model of learning, in the process of which common patterns are transformed into individual skills [M. Mead, J. Murdock (USA) and others]. The idealistic teachings of the neo-Kantian E. Cassirer and the Swiss psychologist and philosopher of culture C. Jung formed the basis for the concept of symbolic properties of K. A number of representatives of K.'s psychology, relying on the concept of “local civilizations”, sought to find a set of “cultural invariants” that were not reducible to each other. friend and do not have a real common substrate. This view was reflected in the theory of linguistic relativism by E. Sapir - B. Whorf, in the studies of specific cultures by R. Benedict as separate "cultural configurations" and in the general position of cultural relativism by M. Herskovitz. On the contrary, supporters of the phenomenological approach to K., as well as some representatives of the existentialist philosophy of K., put forward the assumption of a universal content hidden in any particular K., proceeding either from the statement about the universality of the structures of consciousness (E. Husserl ,
Germany), either from the postulate of the psychobiological unity of mankind (C. Jung), or from the belief in the presence of some kind of "fundamental basis", "axial primordiality" of K., in relation to which all its varieties are only "particulars" or "codes" (German philosophers M. Heidegger and K. Jaspers). In modern conditions of accelerated scientific and technological progress and the exacerbation of social contradictions in capitalist society, the coexistence of two social systems and the appearance on the historical arena of the peoples of Asia, Africa and Latin America, many bourgeois sociologists and culturologists come to the conclusion that it is impossible to consistently carry out the idea of a single K. This finds expression in the theories of polycentrism, the primordial opposition of West and East, etc., which deny the general laws of social development. They are opposed by vulgar technological theories, which regard the developed capitalist countries as having reached the highest level of K. The gap between humanitarian and technical knowledge was reflected in the theory of "two K." English writer Ch. Snow. With the growth of alienation of the individual in capitalist society, various forms of cultural nihilism have revived, whose representatives reject the concept of K. as a fictitious and absurd invention. Popular in the circles of the radical intelligentsia and youth were the theories of "counterculture" opposed to the ruling bourgeois C. Marxist-Leninist theory of K. The Marxist theory of K., opposed to bourgeois concepts, is based on the fundamental principles of historical materialism about socio-economic formations as successive stages of the historical development of society, about the relationship between productive forces and production relations, the basis and superstructure, and the class character of capitalism in antagonistic society. K. is a specific characteristic of society and expresses the level of historical development achieved by mankind, determined by the relationship of man to nature and to society. K. is thus an expression of a specifically human unity with nature and society, a characteristic of the development of the creative forces and abilities of the individual. K. includes not only the objective results of human activity (machines, technical structures, the results of cognition, works of art, norms of law and morality, etc.), but also subjective human forces and abilities realized in activity (knowledge and skills, production and professional skills, the level of intellectual, aesthetic and moral development, worldview, methods and forms of mutual communication of people within the team and society). It is customary to divide capitalism into material and spiritual, according to the two main types of production - material and spiritual. Material capitalism encompasses the entire sphere of material activity and its results (tools of labor, dwellings, everyday objects, clothing, means of transport and communication, etc.). Spiritual K. encompasses the sphere of consciousness, spiritual production (knowledge, morality, education, and enlightenment, including law, philosophy, ethics, aesthetics, science, art, literature, mythology, and religion). Marxist theory of K. proceeds from the organic unity of material and spiritual K. “... In order to be cultural, - wrote V. I. Lenin, - a certain development material resources production, we need a certain material base ”(Poln. sobr. soch., 5th ed., vol. 45, p. 377). In this case, the material foundations of capitalism ultimately play a decisive role in the development of capitalism. It is the historical continuity in the development of material capitalism that forms the basis of continuity in the development of capitalism as a whole. Lenin emphasized that "... whatever the destruction of culture, it cannot be deleted from historical life ... In one part or another, in one or another of its material remnants, this culture is unavoidable, difficulties will only be in its renewal" ( ibid, v. 36, p. 46). Each socio-economic formation has its own type of capitalism as a historical integrity. In connection with the change in socio-economic formations, a change in the types of capitalism occurs, but this does not mean a break in the development of capitalism, the destruction of the old capitalism, rejection of the cultural heritage and traditions, because each new formation necessarily inherits the cultural achievements of the previous one, including them in a new system of social relations. At the same time, the Marxist theory of C., proceeding from the variety of forms of C. of various peoples and societies, resolutely opposes the absolutization of any C., rejects not only the theory of cultural diffusionism but ,
but also cultural relativism ,
dividing the world into a multitude of initially isolated, deprived of close relationships K. K. is a universal and class phenomenon. "A class that has at its disposal the means of material production, at the same time also has the means of spiritual production, and because of this, the thoughts of those who do not have the means for spiritual production find themselves in general subordinate to the ruling class" (K. Marx and F. Engels. , Works, 2nd ed., Vol. 3, p. 46). Antagonistic formations are characterized by the spontaneity and unevenness of the cultural and historical process, the strengthening of the cultural differentiation of society. The capitalism of the ruling class pushes into the background the spiritual activity of the masses, but it is precisely this activity that determines the objective universal human content of many of the most important achievements of each nation. K. As the class struggle intensifies, as the hitherto passive classes and social groups are increasingly drawn into active social life, alienated from the higher values of capitalism, and the associated democratization of the mechanism for the production and distribution of cultural goods, the illusory nature of what is proclaimed by the ruling classes, the so-called "Cultural unity" of society. The process of cultural polarization, which begins in the early stages of class society, is especially intensified in the era of modern capitalism, in which the contradictions of social and cultural development become especially acute. The ruling classes strive to impose on the masses a primitive - "mass culture" (see Mass culture). At the same time, along with the capitalism of the ruling class under capitalism, the new capitalism begins to emerge more and more confidently in the form of democratic and socialist elements, "... for in every nation there is a working and exploited mass, whose living conditions inevitably give rise to a democratic and socialist ideology." (Lenin V.I., Complete collection of works, 5th ed., Vol. 24, pp. 120-21). In Lenin's doctrine of the two capitalism, antagonistic formations in each national capitalism emphasize the need to distinguish between the progressive democratic and socialist elements of capitalism, which are fighting the dominant exploitative capitalism. The victory of the socialist revolution marks a radical revolution in the development of society and its capitalism. In the course of the socialist cultural revolution (see Cultural Revolution), socialist capitalism is created and established, inheriting everything that is valuable in capitalism, created at the previous stages of society's development, and signifying a qualitatively new stage in society. cultural development of mankind. The main features of socialist spiritual capitalism, determined by the new forms of social relations and the dominance of the Marxist-Leninist worldview, are Narodnost ' ,
communist Ideology and Party system ,
Socialist Collectivism and Humanism ,
organic combination Internationalism a and socialist patriotism a. For the first time in history, the development of socialist capitalism under the leadership of the Communist Party acquires a deliberately planned character and is determined at each historical stage, on the one hand, by the achieved level of capitalism and material productive forces, and, on the other, by the socialist and communist ideal. The most important goal of socialist capitalism is the formation of a new person, the transformation of the scientific Marxist-Leninist world outlook into a conscious conviction of every member of society, the upbringing of high moral qualities in it, and the enrichment of its spiritual world. Acting as a mechanism for the transmission of progressive values and traditions accumulated by society, socialist capitalism is also called upon to provide the maximum opportunity for creativity that meets urgent social needs and for the growth of the spiritual and material wealth of society and of each person. The main criterion of cultural progress in socialist society is determined by the extent to which the historical activity of the masses, their practical activity in their goals and means, becomes creative activity based on the achievements of material and spiritual culture. The experience of the USSR as a multinational socialist state is a shining example of the development of socialist capitalism in the conditions of interaction between national capitalism. At the same time, any Soviet national capitalism not only relies on its own cultural heritage, but also enriches itself at the expense of the achievements of capitalism of other peoples. The ever-increasing process of interaction between the nations of socialist capitalism leads to the growth of common international features in each national capitalist society, socialist in content, in the main direction of development, diverse in its national forms, and internationalist in spirit and character, Soviet capitalism. is an organic alloy of spiritual values created by all the peoples of the USSR. The growing rapprochement of national K. is a progressive objective process. The Communist Party opposes both its artificial forcing and against any attempts to delay it, to consolidate the isolation of national capitalism. Socialist capitalism is a prototype of the world spiritual capitalism of communist society, which will be of a universal human nature. "The culture of communism, absorbing and developing all the best that has been created by world culture, will be a new, higher stage in the cultural development of mankind" (Programma KPSS, 1972, p. 130). Lit .: K. Marx and F. Engels, German Ideology. Works, 2nd ed., Vol. 3; Marks K., Capital, ch. 1, ibid., V. 23; his, To the criticism of political economy. Foreword, ibid., V. 13; Engels F., Anti-Dühring, ibid., V. 20; his, The role of labor in the process of turning a monkey into a man, ibid; his, The Origin of the Family, Private Property and the State, ibid., v. 21; Lenin V.I., What inheritance do we refuse ?, Poln. collection cit., 5th ed., vol. 2; his, Party organization and party literature, ibid, v. 12; him, in Memory of Herzen, ibid., v. 21; his, On proletarian culture, ibid., v. 41; Program of the CPSU (Adopted by the XXII Congress of the CPSU), Moscow, 1972; Materials of the XXIV Congress of the CPSU, Moscow, 1971; Brezhnev L.I., On the fiftieth anniversary of the Union of Soviet Socialist Republics, M., 1972; Lunacharsky A.V., Cultural tasks of the working class. Human and class culture. Sobr. cit., t. 7, M., 1967; Krupskaya N.K., Lenin's installations in the field of culture, M., 1934; Kim M. 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Art and social ideal, M., 1972; Ideological struggle and modern culture, M., 1972; Party and socialist culture, M., 1972; Arnoldov AI, Culture and modernity, M., 1973; Taylor E., Primitive culture, trans. from English, M., 1939; Klemm G., Allgemeine Cultur-Geschichte der Menschheit, Bd 1-10, Lpz., 1843-52; Benedict R., Patterns oJ culture, Boston - N. Y.; General anthropology, ed. F. Boas, Boston; Herskovits M. J., Man and his works, N. Y. 1948; White L. A., The science of culture, N. Y., 1949; Kroeber A. L., KIuckhohn C., Culture. A critical review of concepts and definitions, Camb. (Mass.) 1952; Kroeber A. L., The nature of culture. Chi.,; Snow C. P., The two cultures and the scientific revolution, Camb. 1959; Malinowski B., A scientific theory of culture and other essays, N. Y., 1960; Mead M., Continuities in cultural evolution. New Haven. 1965.
Federal State Budgetary Educational
higher professional education
MOSCOW STATE MACHINE BUILDING
UNIVERSITY (MAMI / UNIVERSITY OF ENGINEERING /
V.P. Osei
Test work onCulturology
Moscow - 2014
Topic: "Subjects of culture".
Introduction. What is culture.
The concept of the subject of culture. The people as a subject of culture. The people and the "mass".
Personality as a subject of culture.
The role of the intelligentsia and the cultural elite in the dynamics of cultural values.
Conclusion.
References.
1. Introduction
Modern dictionaries give the following concept of culture: Culture is a historically defined level of development of society, creative forces and abilities of a person, expressed in the types and forms of organization of life and activities of people, in their relationships, as well as in the material and spiritual values created by them. The concept of culture is used to characterize certain historical eras (for example, ancient culture), specific societies, nationalities and nations (Mayan culture), as well as specific spheres of activity or life (for example, work culture, political culture, artistic culture); in a narrower sense - the sphere of the spiritual life of people. It includes the objective results of human activity (machines, structures, the results of cognition, works of art, norms of morality and law, etc.), as well as human strengths and abilities implemented in activities (knowledge, skills, skills, the level of intelligence, moral and aesthetic development, worldview, methods and forms of communication between people). Spiritual and material cultures are in organic unity. Society always creates an appropriate culture or a set of material and spiritual values and methods of their production. The degree of cultural development can be different: strong or weak, high or low. This degree depends on the specific historical stage in the development of society, on the conditions in which mankind develops, on the possibilities that it possesses.
The purpose of this work is to reveal such concepts as the subject of culture, people and "masses", personality, to determine the role of the intelligentsia in society.
2. The concept of the subject of culture. The people as a subject of culture. The people and the "mass".
In cultural studies, the term "subject" is understood as the bearer of object-based practical activity or cognition, the source and agent of activity aimed at the object, which is the world around the subject in all its diversity. The subject can be both an individual, an individual person, and a social group, a certain set of people. The subject of culture is a creator, a creator of culture. It is generally accepted that the primary subject of culture is man. The initial characteristic of the subject is activity, which is of a conscious nature. Then the subject of culture is an active, self-directed being, carrying out the transformation of reality, the creation of the world of "second nature". To become a creator of culture, a person must form himself in the process of his life activity as a cultural and historical being, which is possible only as a result of socialization. Human qualities are the result of his mastering the language, familiarizing himself with the values and traditions existing in society, mastering the methods and skills of activity inherent in a given culture.
A person can become a subject of culture only when he is included in social activity to transform the external world and the world of human social relations. Since cultural transformative activity is never carried out by a separate isolated individual, but only by such a subject that is included in collective activity, then the true cultural subject is humanity, society
People are an ambiguous term:
1) A people is understood, in particular, as an ethnos, that is, a certain group of people distinguished by the commonality of a number of characteristics - language, culture, territory, religion, historical past, etc.
2) The word "people" is also used in the meaning of a nation.
3) The concept "people" is also used to refer to the entire population of a country, regardless of its ethnicity.
In cultural studies, the people are considered as a spiritual and social community of people united by material, social and spiritual creativity and common ideas about law and common interests.
For many millennia, the people were not considered as a subject of cultural creativity. Because the people were opposed to the elite. That is, only mental activity was attributed to the sphere of culture.
The population goes the way of becoming a people, acquiring common values, enriching the cultural heritage. Although this path is reversible. With the disintegration of common values and unity, the people also die out.
But it is necessary to distinguish between the concepts of people and masses. In the words of the Spanish philosopher Ortega y Gasset: "The mass is a lot of people without special merits." The masses have some things in common: tastes, interests, lifestyle, etc.
Jaspers views the masses as people who are not related to each other, but in their combination, they represent a kind of unity. But “the masses as a public are a typical product of a certain historical stage; they are people connected by perceived words and opinions, not differentiated in their belonging to different strata of society.” The masses make up their own opinion, which is not the opinion of any individual person, but is called public opinion.
The real subject of culture is the people, not the masses. But the crowd (mass) often plays an important role in a particular historical or cultural event, which then had a serious impact on the subsequent development of human society. Thus, "people" and "mass" are two opposite concepts. A people is a broad community that unites those social strata that are currently the "engines" of progressive development. However, this does not mean that the content of the concept of "people" is exhausted only by workers who produce material goods. The people also include other social strata of the population that contribute to social progress at this stage in the development of human society.
The concept of "culture"
Culture(from the Latin "cultivation, cultivation of the soil") - all types of transformative activities of man and society, as well as its results.
Culture in the broadest sense of the word:
1. Everything that is created by man, in its entirety
2. Second nature.
3. All transformative human activity and its results.
4. The result of human activity and society, the totality of material and spiritual values created by man.
5. Historically a certain level of development of society, creative forces and abilities of a person, expressed in the types and forms of organization of life and activities of people, as well as in the material values they create.
6. The culture includes: norms of human behavior, experience and methods of activity in different spheres of life, spiritual and moral problems of a person.
Culture in the narrow sense:
1. Everything related to activities in the field of art.
2. The degree of education of a certain person.
3. Science and scientific institutions.
4. Etiquette.
Forms of culture
Depending on the level of skill and the type of audience, the following forms of culture are distinguished: elite (high, salon), folk, mass (pop culture).
| Forms of culture | Characteristic features (signs) | What applies (examples) | The sciences that study them | |
|---|---|---|---|---|
| Elite (high, salon) | 1. Created by a privileged part of society or by its order by professional creators. 2. Designed for its perception by a limited circle of people. 3. Difficult to understand. 4. It is not of a commercial nature, its motto is "art for art" | Classical painting, sculpture, architecture, music, literature, icon painting, mosaic, etc. | Art criticism, literary criticism. | |
| Folk culture | 1. Created by anonymous creators. 2. Develops as a collective creativity based on continuity and traditions. 3. By origin it is amateur, created by creators who do not have professional training. 4. Retains inherent in every nation specific traits. | Epic, epics, legends, fairy tales, ritual, ceremony, custom | Ethnography, anthropology, folklore | |
| Mass (pop culture) | 1. Understandable and accessible to all strata of society. 2. Satisfies the momentary needs of people, reacts to any new event and reflects it. Therefore, it quickly loses its relevance, becomes obsolete. 3. Focused on the average level of consumer development. 4. Is a commodity. 5. Content standardization is inherent. 6. Is of a commercial nature. | Advertising, stage, hit, slang, cinema, circus, radio, kitsch | Sociology, philosophy |
Screen culture- culture disseminated through screen media. An important part of modern mass and elite culture, a means of replicating culture and its new branch.
Screen culture includes three main elements - film culture, television culture and computer culture, organically interconnected with each other.
Signs of modern screen culture:
1. Synthesis of computer and video equipment.
2. Presentation of the objects represented in a combination of sound and dynamic images.
3. The predominance of telecommunication contacts of people.
4. Free access of the individual to the world of information, the predominance of electronic media
By the nature of the satisfied needs, the following forms of culture are distinguished: material and spiritual.
Material culture- everything that is created in the process of material production: technology, material values, production.
Spiritual culture- process and results of spiritual production: religion, art, morality, science, worldview.
The main basis for distinguishing between material and spiritual cultures is the nature of the needs (material or spiritual) of society and man, satisfied by the produced values.
Mass culture
Popular culture emerged in the middle of the 20th century.
Preconditions for the emergence of mass culture:
1. Industrialization and related urbanization.
2. Progressive process of democratization of society.
3. Progressive development of means of communication.
Functions of culture
Functions of culture:
1. Regulatory function - regulates the nature of people's behavior.
2. Integrative (uniting) function - ensuring the unity of society.
3. Cognitive function - the formation of a holistic view of the people, country, era.
4. Evaluation function - the implementation of value differentiation.
5. Retransmitting function - transfer of historical experience, concentrated in culture, to subsequent generations.
6. Socialization - assimilation by an individual of a system of knowledge, norms, values, accustoming to social roles, normative behavior.
7. Educational function.
8. Educational function.
Varieties of culture
Dominant - a set of values, beliefs, traditions and customs, which are guided by the majority of members of society.
Subculture is part of a general culture, a system of values, traditions, customs inherent in a large social group.
Examples (types) of subcultures:
1. Age and sex (women, youth, children, etc.)
2. Class (the culture of the working class, bourgeois culture, peasant culture, etc.)
3. Ethnic (Russian culture, Polish culture, etc.)
4. Religious (Islamic culture, Christian culture, Orthodox culture, etc.)
5. Leisure (according to preferred activities in free time)
6. Professional
7. Deviant
8. Criminals
A kind of subculture is counterculture.
What is counterculture?
Two definitions can be given:
1. The subculture that opposes the dominant culture is in conflict with the dominant values.
2. Opposition and alternative in relation to the dominant culture in society
Characterization of the counterculture
1. The counterculture is characterized by a rejection of the prevailing social conventions and moral norms.
2. Followers of the counterculture strive for nihilism, extremism, technophobia.
3. The counterculture movement emerged in Europe and North America in the 2nd half of the 20th century.
4. Counterculture becomes a method and instrument of cultural innovation.
5. Counterculture reflects the awareness of the crisis of dominant values and acts as a kind of society's response to a historical challenge.
Art. Dynamic and static arts
Art- a special subsystem of the spiritual sphere of society's life, which is a creative reproduction of reality in artistic images.
Kinds of art- static and dynamic
Dynamic arts: silent film, music, choreography, ballet, radio art. The group of temporary arts is dynamic, it is perceived by ear (not in all cases), the disclosure of the image of what the author has conceived occurs with a change in the work in time. When solving the USE tests, the group of spatio-temporal (synthetic) arts is classified as dynamic art. The synthetic group of arts is perceived simultaneously by hearing and sight, the disclosure of the image occurs simultaneously with the help of spatial construction and changes in time. These include: cinema, theater, choreography.
Static arts: painting, graphics, sculpture, photo-art, architecture, arts and crafts. The group of spatial arts is static, perceived by sight, works from this group have a clear attachment to the disclosure of an artistic image to spatial construction.
Homework
1. The star of television series starred in a non-commercial film, complex in content. The work was highly appreciated by critics and experts, but at the box office it could not raise significant funds. What form of culture does this work belong to? Indicate three signs by which you determined this.
2. What form of culture does the following description reveal: “Both here and there - bright colors, long-legged girls, muscular beauties, luxurious interiors and cars, insanely beautiful outfits. Even the speech of characters often consists of phrases that resemble short verbal formulas of advertisements? " List three characteristics of this form of culture. What form of culture is the opposite of the one under consideration?
