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Variants of the cyclic model of cultural dynamics. Concept of cultural dynamics

Models (forms) of cultural dynamics

Observing the political and economic processes of development, the dynamics of science, art, changes Everyday life people, researchers have come to the conclusion that in history and culture, change has a fixed sequence of stages or states. Based on this, the main models (forms) of cultural dynamics were identified.

First of all, the course of world history and culture demonstrates the existence of two main forms of cultural dynamics. This evolutionary process And cycle (time circle) . Under evolutionary process refers to a consistent irreversible increase in the level of complexity and organization of cultural systems. A cycle - it is a repeating sequence of specific phases or states. But in addition to these “pure” forms of cultural dynamics, there are several models that are variants of the cyclic and evolutionary (or linear) models, or models that synthesize the features of the two main forms.

To date, a huge volume of ideas, ideas and concepts has been accumulated in world scientific thought, allowing us to give a scientific and philosophical interpretation of the dynamics of culture.

Cyclic model

This model was historically the first and originated in the Ancient world. In mythology Ancient China, Ancient India had ideas of the eternal cycle of events and the eternal return to one’s origins, as well as the periodic repetition of phenomena in nature and human life. In Ancient Greece, in the works Hesiod and other ancient thinkers ( Pythagoras, Heraclitus, Empedocles) we already encounter the first systematic presentation of this model of cultural dynamics.

For Hesiod, history is a movement in time, which is understood as eternity. He divided the entire history of mankind into four eras - the Golden, Silver, Copper and Iron Ages. In the golden age, man became like the gods, love and equality reigned in the world, there was a close connection between generations, there was no need to work, because... nature was generous and gave man everything necessary for life, including the knowledge that he possessed from birth. The further a person moved in his development from the golden age, the greater the deviation from the original ideal model-standard, and the more difficult his life became. Each era was characterized by its own state of culture, which was determined by these deviations. Man came to the Iron Age with complete oblivion of moral norms and laws, with the loss of connections between generations, with the loss of harmony with nature. A war of all against all began. As a result, everything ended in a cultural crisis, which was usually associated with the fact that nature itself rebelled against man. But this crisis did not mean a complete collapse, was not a completely negative phenomenon, since it did not lead to the final disappearance of culture. She was returning to starting point, with which a new development cycle began. Such cycles were repeated endlessly, this is the meaning of the eternal return and idealization of the past.

In subsequent centuries, the idea of ​​cyclical development was supported by many thinkers. In the XIX - XX centuries. Variants of the cyclic model of cultural dynamics are found in the concepts of local civilizations N.Ya. Danilevsky, O. Spengler, A. Toynbee. These authors, denying the concept of world history as a single historical process, put forward the idea of ​​the development of individual peoples and cultures, which occurs according to cyclical laws. The development of individual civilizations or cultural historical types can occur either sequentially or in parallel. The form of development is the same for everyone, but the content is unique for each culture. The development of local civilizations goes through the stages of emergence, development, prosperity and decline - a return to their original state.

Another version of the cyclic model of cultural dynamics is the model inversions, in which changes do not go in a circle, but perform pendulum swings from one pole of cultural values ​​to another. Changes of this kind occur when a culture has not developed a strong core or structure. An inversion wave can cover a variety of periods - from several years to several centuries. Cultural changes in the different times and in different societies. Examples of inversion can be the Renaissance, which led to the restoration of ancient pagan culture, the cultivation of those values ​​that were denied by the Christian church for many centuries. But after it came the era of the Reformation and the Counter-Reformation, which partially restored the shaky position of religion. In the 20th century, an example is the transition from religion to atheism that occurred in our country after the 1917 revolution, which led to the destruction of former shrines, criticism of religion and reprisals against clergy. But at the end of the century, the pendulum swung in the opposite direction, and we observed a growing interest in religion.

Linear model

The emergence of this model of cultural dynamics is associated with the emergence of Christianity. It is based on one of the fundamental ideas of this religion - arrow of time , which broke the circle of eternal return to the original beginning and introduced the concept of the beginning and end of history. According to Christianity, history begins from the creation of the world and continues until the Last Judgment and the end of the world. Within the framework of this model, the problems of progress in history and culture, the meaning and purpose of cultural development, and measures of cultural perfection were posed for the first time.

This model actively developed within the framework of the French and German Enlightenment ( A. Condorcet, I. Herder), German classical philosophy ( I. Kant, G. Hegel), in Marxism, in the evolutionism of social and cultural anthropology ( E. Taylor, D. Fraser, L. Morgan), as well as in the neo-evolutionist direction of cultural studies ( L. White, K. Kluckhohn).

The linear model can take on a variety of forms, depending on what is recognized as the source and goal of the development of society and culture. But the following is common to almost all variants of the linear model of cultural dynamics. The human race is one, just as the very essence of man is one. This should lead to uniformity in the development of culture in every part of the world. Culture was understood as a single world culture, representing a continuous series of successive stages, each of which is more perfect than the previous one. The same stage of cultural development should give the same manifestations in all peoples at this stage.

The main types of linear model: progressive model, regressive(reverse) model and deviant model of cultural dynamics.

  • 1) Progressive model. An important element of the evolutionary model is idea of ​​progress- quantitative and qualitative improvement of human life and society. Those. culture - develops from the lowest, simplest state to more complex and perfect ones (evolutionism, E.B.Tylor).
  • 2) Regressive (reverse) model in contrast to classical evolutionary models, based on the recognition that the future is better than the past, states the opposite. The "Golden Age" was in the past, that's it further development culture leads only to degradation and decline of spiritual development, and, consequently, culture (the arrow of time facing the past). It's happening involution, degradation. A supporter of this model was J. J. Rousseau, for whom the development of culture and the growth of a person’s material well-being do not bring happiness, but the alienation of a person from the products of his labor, from society, from other people. The development of culture separates people. Human happiness lies in unity with nature. You can return to it only by giving up modern civilization and its values.
  • 3) Deviant(i.e. deviating) model arose from the linear model. It became a response to the difficulties experienced by classical evolutionism, which failed to explain the fact of the qualitative diversity of cultures. One of its authors - L.A.White. The essence of this model is that there is a general line of development of society and culture, and branches are deviations from it, which make it possible to explain the specifics of individual cultures that have deviated from the main direction (multilinearity of evolution). Graphically, it can be represented as a highly branching tree.

Wave model

This model is a combination of cyclic and linear models of cultural dynamics, connecting reversible and irreversible processes. They also talked about wave changes in culture D. Vico,P. Sorokin, but this model was most fully presented in the works of the outstanding Russian economist N.D. Kondratieva(1898-1938). He suggested that the economy and other cultural spheres closely related to it develop on the basis of a combination of small cycles (3-5 years) with medium-term (7-11 years) and large (50 years) cycles. In this kind of cycles, the recovery phase is associated with the introduction of new means of labor, an increase in the number of workers, which is accompanied by an optimistic mood in society and a balanced development of culture. The recession causes an increase in unemployment, the depressed state of many industries and, as a consequence, pessimistic moods in society, and the decline of culture.

A prominent representative of the ideas of wave cyclicity in modern Russian cultural studies is Yu.V. Yakovets. His concept considers not only the development model of civilizations (microdynamics of culture), but also of all humanity as a whole (macrodynamics of culture). In his opinion, the development of society and culture proceeds through a combination of irreversible evolution, a progressive transition from stage to stage, with reversibility in a wave-spiral form of movement, periodic alternation of phases of rise, stable development, crisis, depression, revival and a new rise of culture, more or less less significant periods of its ups and downs. This rhythm is specific to each element of culture, each country, but together it forms the general symphony of the evolution of humanity, its movement from turn to turn of the historical spiral.

Synergetic model

This model is one of the most modern models cultural dynamics, and owes its emergence to the new science of synergetics. Synergetics is a science that studies the self-organization of simple systems (biological, physicochemical, etc.). Self-organization the process that translates is called open Open systems are those that exchange matter, energy or information with the environment. nonequilibrium Systems that are in an extremely unstable state are nonequilibrium. system, which is in an unstable state, into a new, more stable state, characterized by more high degree complexity and orderliness.

Synergetics arose in the 1970s within the framework of physics, thanks to the work of a German radio physicist G. Haken and Belgian physicist of Russian origin I. Prigozhina. They managed to show and reflect in mathematical models how order can emerge from chaos. At the same time, out of several similar systems participating in this process and located in a changing environment, only a few are preserved. They will become more complex and orderly than previous systems, and the remaining systems will die in a kind of natural selection, as a result of which only the systems most adapted to the new conditions will survive.

Synergetics soon went beyond the boundaries of the natural sciences and began to be used in the study of cultural phenomena. Culture can be imagined as an open, non-equilibrium system, which is in a constant process of exchange of matter (energy, information, etc.) with the environment. From the point of view of synergetics, any open nonequilibrium system goes through two stages in its development. First stage - this is a smooth evolutionary development of the system, with well-predictable results, and most importantly, with the ability to return to its previous state when the external influence ceases. Second phase in the development of systems - a leap that instantly transfers the system to a qualitatively new state. Jump - This is a highly non-linear process, so it is impossible to predict its results in advance. When the jump occurs, the system is at the point bifurcations(branching), it has several possible options for further evolution, but it is impossible to predict in advance which one will be chosen. The choice occurs randomly, directly at the moment of the leap, determined by the unique combination of circumstances that will develop in this moment time and place. But the most important thing is that after passing through the bifurcation point, the system can no longer return to its previous state, and all its further development is carried out taking into account the previous choice.

As it turned out, the synergetic paradigm can be very effectively used to study the dynamics of culture, since all cultural systems meet the requirements of multivariate development, nonlinearity and irreversibility. At the same time, due to the freedom of choice inherent in humans, we can significantly influence the choice of further development of sociocultural systems at bifurcation points, try to choose the most optimal one from the entire spectrum of possible development paths, influencing the control parameters. The control parameters of the system are the most important indicators on which the very existence of the system depends . systems.

Thus, the synergetic model allows us to see in the dynamics of culture not a linear process of development, but many paths of evolutionary or intensely rapid (up to catastrophic), sustainable or unsustainable development. In addition, dynamic cultural changes are a set of processes occurring at different rates, different directions and in different modes. The result of dynamics can be either upward development, growth, increasing complexity and adaptability of the system to the environment, or decline, increasing chaos, crisis or catastrophe, which entails a break in linear development. In general, the process of cultural dynamics can be interpreted as a manifestation of the ability of complex social systems to adapt to changing external and internal conditions of their existence.

So, we have looked at the basic models of cultural dynamics. Recognizing the importance of progressive linear vectors of development in dynamic changes, we must keep in mind that this type of cultural dynamics is far from the only one and often not the leading one in importance. As a rule, it is supplemented or alternates with phase, cyclic or stage changes, which can develop into wave development, into development in a circle.

It is obvious that choosing any of the models of cultural dynamics as the only possible one would be wrong. Such a complex object of study as culture is, in principle, impossible to reduce to a single factor, cause or model. In the real dynamics of culture, we can observe all of the listed forms, which describe both certain stages in the dynamics of specific societies and cultures, and changes in individual elements within these cultures.

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Dynamics of culture

Dynamics of culture - changes within culture and in interaction different cultures, which are characterized by integrity, the presence of ordered tendencies, as well as a directed nature.

The first scientific ideas about cultural dynamics appeared in the 19th century. within the framework of evolutionism, the leading direction in science of that time. True, the term “dynamics” itself has not yet been used. Scientists talked about evolution, the gradual natural development of society and culture, and drew a general true picture stories human society from the primitive state to the modern civilized level. Unfortunately, researchers of the 19th century. Absolutized development processes, believing that all cultural changes should represent a movement from simple to complex. In other words, they spoke about the programmed progressive complication of culture.

Since the 20th century, there has been an expansion of ideas about the nature and direction of changes in culture. Now change is understood not only as development, but also as any transformation within culture. These include crises, a return to the old, complete disappearance, and more. They are also beginning to talk about constant shifts and transformations of cultural forms, which can be ordered and disordered, intense and weak, stable and unstable, leading to development or crisis.

A milestone for the study of the issue of cultural change was P. Sorokin’s book “Social and Cultural Dynamics” (1937-1941). It was there that the term “cultural dynamics” was first introduced into scientific circulation. Today, the dynamics of culture mean not only development, but also any change in culture, a stable order of interaction of its constituent components, one or another of its periodicity, stages, direction towards some state.

Gradually, in the course of long-term research, a range of issues was determined that were considered in connection with the dynamics of culture - types and forms (models) of cultural changes, determinants and mechanisms of cultural dynamics. As a result of these studies, scientists have proposed several models of cultural dynamics, considering it as holistic education who strive not to study the processes of qualitative changes within culture, but only to describe general form these changes.

culture dynamics cycle deviant

Models (forms) of cultural dynamics

Ideas about the dynamics of culture, its cycles, change and development are based on observation and study of political and economic cycles (stages) of development, rhythms in the dynamics of art, science, and everyday life. Of no small importance here are also the life cycles of the individual, which are the most important and reference for assessing the dynamics cultural process. As a result of these observations, researchers came to the conclusion that in history and culture, change has a fixed sequence of stages or states. Continuity and periodicity of changes in culture can exist in at least two forms. Firstly, in the form of an evolutionary process, the essence of which is a consistent irreversible increase in the level of complexity and organization of cultural systems. Secondly, in the form of a time circle (cycle), which is a repeating sequence of certain phases or states. In addition to the two “pure” forms of cultural dynamics, the real course of world history and culture shows us several more models of cultural dynamics, which are variants of the cyclical and evolutionary (linear) models, or models that synthesize the features of the two main forms.

Cyclic model- constant return.

The first systematic presentation of this model of cultural dynamics belongs to Hesiod and other ancient thinkers.

According to the views of Hesiod, the entire history of mankind is divided into four eras - the golden, silver, copper and iron ages and represents a movement in time, which is understood as eternity. Each era is characterized by its own state of culture. The meaning of history is constant repetition, the reproduction of general laws that do not depend on the characteristics of a particular society. The further a person moves in his development from the golden age of society, the greater the deviation from the original ideal archetype model. Since man was essentially considered unchangeable, it was these deviations that defined culture at each of the four stages. Culture was then understood as a set of moral norms, the nature of power, the connection of generations, and a way of assimilating cultural values. In the golden age, man became like the gods, love and equality reigned in the world, there was a close connection between generations, there was no need to work, since man received everything necessary for life directly from nature, including the knowledge that he possessed from birth. Man came to the Iron Age with complete oblivion of moral regulators, war of all against all, loss of communication between generations, loss of harmony with nature.

The final moment of development was a cultural crisis, usually associated with the rebellion of nature against man. The crisis could not be considered a completely negative phenomenon, since it did not lead to the final collapse of culture, it returned it to the starting point from which a new development cycle began. At one point the past and the future coincided, they became invariants of each other. Such cycles were repeated endlessly, this is the meaning of the eternal return and idealization of the past.

The cyclic model has 2 directions of development: inversion - the movement of culture according to the principle of oscillation of a pendulum; spiral - complex movement. In this movement it is difficult to determine progress and regression.

In modern science, the founder of cyclic theories that arose in antiquity was N.Ya. Danilevsky, followed by Spengler, Toynbee, Sorokin, Gumilev and others.

Linear model- evolutionary type of cultural dynamics (movement from simple to complex).

The emergence of a linear (evolutionary) model of cultural dynamics is associated with the emergence of Christianity, and then with the understanding of its ideas within the framework of theology. It is based on one of the fundamental paradigms of Christianity - the arrow of time, opening eternity, breaking the circle of eternal return to the original beginning, introducing the concepts of the beginning and end of history, which continues from the creation of the world to the Last Judgment and the end of the world. Within the framework of this model, the problems of progress in history and culture, the meaning and purpose of cultural development, and measures of cultural perfection were posed for the first time.

This model actively developed within the framework of the French and German Enlightenment (A. Condorcet, I. Herder), German classical philosophy (I. Kant, G. Hegel), in Marxism, in the evolutionism of social and cultural anthropology (E. Tylor, D. Frazer , L. Morgan), as well as in the neo-evolutionist direction of cultural studies (L. White, K. Kluckhohn).

The linear model can take on a variety of forms, depending on what is recognized as the source and goal of the development of society and culture. Thus, in Kant it is the development of man himself, in Hegel it is the self-development of the absolute spirit, in Marxism it is the development of material production. But from all representatives of this trend, several fundamental ideas can be identified. The main one is the idea of ​​the unity of the human race, the recognition of the single essence of man, which should inevitably lead to uniformity in the development of culture in any part of the world. Culture was understood as a single world culture, developing from a lower, simplest state to a more complex, higher stage of development. Culture in the linear model is a continuous series of successive stages, each of which is more perfect than the previous one.

An important element of linear concepts is the concept of progress, which is defined as a quantitative and qualitative improvement in human life and society. Thus, for Hegel, the criterion for the progressive development of history and culture, which meant the self-development of the absolute spirit, was the consciousness of freedom. In Marxism, which viewed history as a dialectical process of development of productive forces and production relations, progress was understood as the correspondence of these indicators. For L. White, one of the founders of modern cultural studies, who understood the development of culture as a process of conquering natural forces, the criterion of progress was an increase in the amount of energy spent per year per capita.

A variant of the linear (evolutionary) model is the reverse model of cultural dynamics, which represents an arrow of time facing the past. If classical evolutionary models are based on the recognition that the future is better than the past, reverse models claim the opposite - the golden age was in the past, all further development of culture only leads to a worsening of the situation of man and society. Thus, there is only involution, degradation of culture. A person striving for a golden age must turn back the course of history, return to the ideal original state of culture.

An example of a reverse model of cultural dynamics is the concept of Jean-Jacques Rousseau, for whom the development of culture and the growth of a person’s material well-being do not bring happiness, but the alienation of a person from the products of his labor, from society, from other people. For him, the development of culture is a negative factor that separates people. The transition from barbarism to civilization, which took place in ancient times, was not the beginning of the progressive development of mankind. Human happiness lies in unity with nature. You can return to it only by abandoning modern civilization and its values.

Deviant model.

The deviant model of cultural dynamics was formulated within the framework of neo-evolutionism, based on the linear model of cultural dynamics. Among its authors are L. White, A. Kroeber, D. Stewart, M. Harris. Graphically, it can be presented in the form of a highly branching tree, where the trunk is the general line of development of society and culture, and the branches are deviations from it, allowing us to explain the specifics of individual cultures that have moved away in their development from the main direction prescribed by open laws.

The deviant model of cultural dynamics arose as a response to the difficulties of classical evolutionism, which failed to explain the fact of the qualitative diversity of cultures. This model also removed the question of the unilinearity of the evolutionary process, the desire to bring all cultures to a “common denominator,” which was one of the main points of criticism of these theories by anti-evolutionists.

This model combined some ideas of classical evolutionism with a functionalist approach to the analysis of irreversible sociocultural changes, the cause of which is in the relationship of man with his environment. In the works of neo-evolutionists, the concepts of general and specific evolution were introduced to explain the diversity of cultures. Specific evolution characterized each individual culture, which had to adapt to the characteristic conditions of its natural environment. Its result was the uniqueness and uniqueness of each culture. As for the general evolution that forms common cultural traits, it develops through intercultural interaction.

The deviant model of cultural dynamics was clearly formulated in the works of L. White, who examined in detail the issue of unilinearity and multilinearity of the evolutionary process. White concluded that the evolutionary interpretation human culture as a whole should be single-line. But human culture, as a collection of many cultures, must be interpreted multilinearly. The evolution of writing, metallurgy, social organization, architecture, trade, etc. can be considered from both a single-line and a multi-line point of view. At the same time, the unilinearity of the cultural process does not raise doubts when comparing similar cultural phenomena of the Western and Eastern hemispheres, which until the end of the 15th century. developed independently of each other.

Wave model.

This model is a combination of cyclic and linear models of cultural dynamics, connecting reversible and irreversible processes. D. Vico and P. Sorokin spoke about wave changes in culture, but this model was most fully presented in the works of the outstanding Russian economist N.D. Kondratiev (1898-1938). He suggested that the economy and other cultural spheres closely related to it develop on the basis of a combination of small cycles (3-5 years) with medium-term (7-11 years) and large (50 years) cycles. In this kind of cycles, the recovery phase is associated with the introduction of new means of labor, an increase in the number of workers, which is accompanied by an optimistic mood in society and a balanced development of culture. The recession causes an increase in unemployment, the depressed state of many industries and, as a consequence, pessimistic moods in society, and the decline of culture.

Synergetic model

One of the latest discoveries of cultural science is the synergetic model of cultural dynamics, created as a result of the application of models of the new science of synergetics, which studies the self-organization of simple systems and studies cultural phenomena.

Self-organization is a process that transfers an open nonequilibrium system, which is in an unstable state, into a new, more stable state, characterized by a higher degree of complexity and order. The study of these processes began in the 1970s within the framework of new sciences - synergetics, the creators of which were the German radiophysicist T. Haken and the Belgian chemist of Russian origin I. Prigozhy. They managed to show and reflect in mathematical models how order can emerge from chaos. At the same time, out of several similar systems participating in this process and located in a changing environment, only a few are preserved. They will become more complex and orderly than previous systems, and the remaining systems will die in a kind of natural selection, as a result of which only the systems most adapted to the new conditions will survive.

From the point of view of synergetics, any open nonequilibrium system goes through two stages in its development. The first stage is the smooth evolutionary development of the system, with well-predictable results, and most importantly, with the ability to return to its previous state when the external influence ceases. The second stage in the development of systems is a leap, which instantly transfers the system to a qualitatively new state. A leap is a highly nonlinear process, so it is impossible to predict its results in advance. When a jump occurs, the system is at a bifurcation (branch) point; it has several possible options for further evolution, but it is impossible to predict in advance which one will be chosen. The choice occurs randomly, directly at the moment of the leap, determined by the unique combination of circumstances that develop at a given moment in time and in a given place. But the most important thing is that after passing through the bifurcation point, the system can no longer return to its previous state, and all its further development is carried out taking into account the previous choice.

The synergetic model allows us to see in the dynamics of culture not a linear process of development, but many paths of evolutionary or intensely rapid (up to catastrophic), sustainable or unstable development. In addition, dynamic cultural changes are a set of processes occurring at different rates, different directions and in different modes. The result of dynamics can be either upward development, growth, increasing complexity and adaptability of the system to the environment, or decline, increasing chaos, crisis or catastrophe, which entails a break in linear development. In general, the process of cultural dynamics can be interpreted as a manifestation of the ability of complex social systems to adapt to changing external and internal conditions of their existence.

Today there is no longer a question about which of the above models is true. It is quite obvious that choosing any of them as the only possible one would be wrong. Such a complex object of study as culture is, in principle, impossible to reduce to a single factor, cause or model. In the real dynamics of culture, we can observe all of the listed forms, which describe both certain stages in the dynamics of specific societies and cultures, and changes in individual elements within these cultures.

Types of Culture Dynamics

1. Changes leading to changes in spiritual styles, artistic movements, orientations and fashions; territorial changes of centers of active cultural activities; other changes included in the sphere of cultural history and its branches: the history of art, literature, fashion, etc. An example of this kind is the change in artistic styles in history. Western European art and cultures - romance, gothic, renaissance, baroque, classicism, rococo, romanticism, realism, modernism, postmodernism. The concept of progress is not applicable to such changes, since we cannot say that classicism is more perfect than Gothic, modernism is higher than realism, just because they appeared later in time.

2. Changes leading to the enrichment and differentiation of culture or the relationships between its different elements. This is the formation of new genres and types of art, the creation of new scientific directions, similar phenomena in other spheres of culture, caused by both the creative process and external influence. Such processes never cover the entire culture, but occur in its individual spheres or a number of spheres while maintaining stable mechanisms for stabilizing the culture as a whole. Thus, the scientific and philosophical discoveries of the New Age and the industrial revolution that followed almost did not affect the role of the church in society, its authority among masses. In the same way, the emergence of new genres in art did not in any way make the life of the poor easier, did not change traditional beliefs and institutions - churches, families, etc.

3. Cultural stagnation as a state of long-term immutability and repetition of norms, values, meanings and knowledge, as society’s commitment to unchanging traditions and a sharp limitation or prohibition of innovations. It can be characteristic both of culture as a whole and of its individual spheres. The stability of customs, norms and styles does not necessarily mean stagnation, since it implies the preservation of the identity of a given society, cultural tradition. But conservation of the general system of values, dogmatization of religion or ideology, canonization artistic life, accompanied by rejection of innovations or borrowings, can mean stagnation and lead to long-term stagnation of society as a whole. Of course, in such societies constant cyclical changes occur, repeating the previous stages and forms of culture again and again, but they do not lead to noticeable shifts.

4. Decline and degradation of culture, associated with the weakening and obsolescence of some elements of culture, the simplification of the cultural system, the disappearance of its constituent parts, previously stable norms and ideals. Such processes are described by ethnographers based on the material of some small peoples who fell into the orbit of influence strong cultures(Indians North America, indigenous peoples of Siberia and the Far East). Weak cultures of small ethnic groups can survive only at the cost of isolation from the rest of the world.

5. A cultural crisis, as a gap between weakened or destroyed previous spiritual structures and institutions and emerging new ones that better meet the requirements of a changing society. Depending on the degree of stability of the spiritual structure, a crisis can lead to a transformation or disruption in social regulation.

6. Transformation, or transformation of culture - the emergence of a new state that arose under the influence of intensive renewal processes occurring in a given society. New elements are introduced through reinvention historical heritage or giving a new meaning to established traditions, as well as through borrowing from outside, subject to mandatory qualitative change these elements, adapting them to the values ​​of a given culture. As a rule, the result of transformation is a holistic organic synthesis of old and new.

Sources (mechanisms) of cultural dynamics

Innovation.

Innovation is the discovery or invention of new images, symbols, norms and rules of behavior, political or social programs aimed at changing people's living conditions, forming a new type of thinking or perception of the world. Discovery is gaining new knowledge about the world. Everyone is an example scientific discoveries. Discoveries provide humanity with new knowledge, which, through the process of invention, combines with already known knowledge and gives rise to new elements. Inventions are a new combination of known cultural elements or complexes. These include new way making things, that is, technology.

The carriers of innovations can be creative personalities or innovative groups that come up with new ideas, norms and ways of doing things that are different from what is accepted in a given society.

The reasons for the emergence of innovations are the rejection by individuals or groups of dominant cultural values, norms, traditions and customs, and their search for their own ways of cultural and social self-affirmation. This means that innovations can appear in both traditional and modernized cultures.

But anything new is necessarily, to one degree or another, doomed to misunderstanding and rejection. Therefore, the problem of connecting emerging innovations with the sociocultural environment always arises. After all, much more innovations appear than are then consolidated in society and culture. If culture and society are not ready to accept new ideas, if there is no demand or interest in a new type of activity, any innovation is doomed to oblivion.

Tradition andcultural heritage.

Tradition is a mechanism for reproducing culture and all cultural institutions, which are legitimized and justified by the very fact of their existence in the past. Its main property is the preservation of past patterns through the elimination and limitation of innovations perceived as a deviation from the ideal.

Tradition is part of a broader concept - cultural heritage, which is understood as the sum of all cultural achievements of a given society, its historical experience, preserved in the arsenal of public memory, including the reassessed past. It preserves everything that was created at one stage or another, including what was temporarily rejected and did not take root, but later can again find its place in culture and society.

The values ​​and symbols embodied in the monuments of the past become an important factor new culture. At the same time, they must not only be preserved, but also reproduced, revealing their meaning for new generations. Appeal to cultural heritage is intended to ensure the maintenance of customary meanings, norms and values ​​that have developed in society. These meanings, norms and values ​​turn into canons or models, tested by many years of practice; following them ensures familiar living conditions. Those elements of cultural heritage that are passed down from generation to generation and preserved for a long time ensure the identity of the culture. The content of identity consists not only of traditional cultural phenomena, but also of its more mobile elements - values, norms, social institutions.

Another extreme form is the complete denial of tradition, the rejection of cultural heritage. This situation sometimes arises during the revolutionary breakdown of previous social and cultural structures, the goal of which is proclaimed to be the construction of a completely new society, devoid of the shortcomings of the previous society.

Therefore, the combination of tradition and innovation, the ability to find a “golden mean” between them - important task any culture. Each society solves this problem in its own way, which determines its cultural identity.

The relationship between tradition and innovation is one of the grounds for dividing societies into traditional and modernized (industrial). For traditional societies characterized by reliance on traditions with minimal inclusion of innovations in culture. Industrial society, without rejecting traditions, accepts innovations much more easily. Therefore, any society can be placed on a kind of scale, marking the extent of its originality, the combination of tradition and innovation. Extreme points This scale will include the fundamentalism and rejection of cultural heritage that we have already discussed.

Diffusion cultours and cultural borrowings.

In culture, not only the transmission of cultural heritage from generation to generation plays an important role, but also spatial, geographical distribution elements of culture. In this case, the mutual penetration of individual elements of culture or its entire complexes occurs. This process is called cultural diffusion. Cultural interaction can pass without a trace, it can lead to a strong change in both interacting cultures, or a one-sided influence of one culture on another. In the last two cases, they talk about cultural borrowing, that is, the use of objects, norms of behavior, values ​​created and tested in other cultures. The term “acculturation” is also used to refer to this process - the assimilation of elements of a foreign culture.

Cultural borrowings are the most common sources of cultural change compared to all others. Borrowing can be both direct (through intercultural contacts of individuals) and indirect (through the action of the media, consumed goods, educational institutions etc.). Thanks to these processes, the penetration and spread of necessary cultural innovations occurs among those peoples and cultures where these innovations, for objective reasons, cannot appear on their own.

Channels of cultural diffusion include migration, tourism, missionary activities, trade, war, scientific conferences, fairs, exchange of specialists, etc. All these forms of cultural diffusion can spread in vertical and horizontal directions. Horizontal diffusion occurs between cultures of several ethnic groups, sociocultural groups or individuals. That's why this type diffusion can be called intergroup diffusion. Vertical diffusion develops between cultures with unequal status, so it can be called stratification diffusion. At the same time, there is a diffusion of cultural values ​​from one social group to another.

The nature, extent and effectiveness of cultural borrowings are determined mainly by the following factors:

- intensity of contacts - frequent interaction of cultures leads to the rapid assimilation of elements of a foreign culture;

The conditions of intercultural contacts - violent contacts inevitably give rise to a reaction of rejection of a foreign culture, the desire to oppose it with one’s own identity;

The degree of differentiation of society is the presence of sociocultural groups that are ready to accept innovations and are receptive to foreign culture.

Synthesis.

It is understood as the interaction and connection of heterogeneous elements, in which a new one arises cultural phenomenon, different from both components and having its own quality.

Synthesis is a qualitative shift in culture and this is fundamentally different from symbiosis, which also arises during the interaction of different cultures, in which own and borrowed elements remain separate, maintaining a distance in relation to each other. At the same time, mutual distrust and conflicts are common.

Synthesis takes place if a sociocultural system masters the achievements of other societies in those areas that are insufficiently developed in itself, but at the same time retains its inherent original basis, which allows us to talk about its certainty, originality, ability to maintain integrity and stability.

Factors of cultural dynamics

Natural factor.

It occupies a leading place among the factors of cultural dynamics, since culture largely depends on the natural conditions in which it exists, on its feeding and hosting landscape. For the first time, this factor was analyzed in detail in the theory of “geographical determinism” by Rousseau, who concluded that the emergence of culture occurred in tropical areas favorable for life, but its development was associated with areas of the temperate climate zone, which required a lot of work and effort from people to adapt to these conditions. Too harsh natural conditions, as Rousseau noted, also do not contribute to the development of culture, directing all human efforts to preserve life. Rousseau considered the natural factor to be the decisive reason for the development of culture and civilization in Europe and their stagnation in the north and south.

Natural geographical conditions influence not only the shape of cultural dynamics. They also determine the way of managing, form a picture of the world of a given people, and significantly influence other spheres of culture. Availability natural resources and the possibility of their use is another side of the natural factor of cultural dynamics, creating conditions for the development different types crops Thus, it is quite obvious that life in the mountains orients the population towards specific economic and economic structures - the orientation is not towards agriculture, but towards sheep breeding, and forms its own system of values, which is fundamentally different from the life of the agricultural peoples of the plains or the nomadic steppe people. Traditions, customs of peoples, the everyday side of their lives, their food, clothing also depend on geographical and climatic conditions.

Factor interactionVia cultures and cultural systems.

The interaction of cultures and cultural systems with each other, or the diffusion of cultures, which occurs due to the uneven development of different cultures. It implies the spread of cultural elements from one center to another, the borrowing of these elements by the receiving society. Of course, it is not only positive achievements that are shared during these processes. Therefore, the result of cultural diffusion can be both the enrichment of cultures and their destruction.

Spatial factoro placement of cultural centers.

This factor in the dynamics of culture emphasizes the importance of connections, communication networks through which material and social resources are distributed and moved, and various ideas are disseminated.

Therefore, changes in a traditional culture based on personal connections between people and on oral tradition will be very different from the dynamics of modern culture based on mechanisms popular culture with its dense information flows and mass media.

Social media factortitles and social activity.

Cultural dynamics are greatly influenced by such social institutions and elements as systems of kinship and family relations, rules of ownership and inheritance of property, degree of development social organization. Therefore the dynamics traditional cultures, which supports a patriarchal family, built on a system of personal connections between people, is very different from modern society with his nuclear family, weakened personal ties, judging a person by his individual abilities and achievements.

No less important role played by social movements - loosely organized groups operating in a variety of organizational forms to achieve certain goals. As a rule, social movements arise to support a certain group of people, implement some ideal goals, or prevent certain actions.

Factor of structural connections in culture.

Among the factors in the dynamics of culture, an important role is played by the structural complexity of the culture itself as a whole. This, on the one hand, supports the existing situation in culture, and on the other, allows us to adequately respond to ongoing changes in nature and society. The social and cultural stratification of society leads to the fact that the values, norms and meanings of this culture exist in many variants among representatives of different sociocultural groups of society. Therefore, in moments of crisis in the life of society, one of these options can indicate the way out of the crisis, and previously a small and unimportant social group- the bearer of the cultural variant that is necessary at the moment - to become one of the main ones in a given society. Thus, the Varangians, from robbers and outcasts from their clans, turned into bearers of the state principle in Kievan Rus, occupying the princely throne.

Factor of rational betrayaltions and managerial activity.

It is associated with an ever-increasing density of information flows and an ever-increasing amount of information transmitted over networks mass media and communications. Because of this, the world has ceased to be a multitude of weakly interconnected states and peoples. Today, an event that happens in one country affects the whole world. The speed of decision-making and reaction to them has also increased. Of course, this has a profound impact on the dynamics of culture. The state's policy towards culture is no less important.

Factor of individual activity.

This factor considers the individual-personal aspect of cultural dynamics. In accordance with it, a person can influence cultural changes by becoming involved in some social actions and mechanisms, stimulating or inhibiting their manifestations.

List of sources used

1. Bogolyubova E.V. Culture and society. Questions of theory and history. M., 1978.

2. Mol A. Sociodynamics of culture. M., 1973.

3. Avanesova G.A. Dynamics of culture. Textbook. M., 1997.

4. http://ru.wikipedia.org - free encyclopedia Wikipedia.

5. http://dic.academic.ru - encyclopedia of cultural studies.

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Synergetic model of cultural development.

For linear models of cultural development are characterized by two most important features - ideas about the irreversibility and direction of cultural changes (irreversible progress or regression, the latter, for example, in Hesiod’s poem “Works and Days”). The linear progressive model of cultural development is often called evolutionary.

Evolution of culture is understood as the process of development of the human race by extra-biological means (development of technologies for coexistence and interaction with the environment, methods of socialization, sign systems, etc.). Differences in living conditions determine the specificity of these means and the cultures themselves. The process of adaptation to specific conditions of existence, that is, the development of individual cultures, is called specific cultural evolution. And the universal process of successive changes in the stage of transition from simple to complex is a general evolution. Evolutionism understands culture as the process of adaptation of people to the natural environment.

Two main evolutionary models can be distinguished: unilinear and multilinear.

According to the unilinear concept of E. Tylor, L. Morgan, J. Fraser and others, in the process of the evolution of man and his culture, three universal successive periods are distinguished: savagery, barbarism and civilization. Development follows the path of improving the organization of society and man. The evolution of culture is expressed in the layering of one cultural element on top of another and the displacement of the old by the new.

The basis of the progressive development of mankind, according to K. Marx and F. Engels, is the development of productive forces and production relations. Scientific and technical progress leads to changes in people's lifestyles, their culture and way of life. In its progressive development, humanity goes through the stages of primitive, slaveholding, feudal, capitalist socio-economic formations, striving to embody the ideals of communism. Progress is seen as a zigzag, uneven, antagonistic development.

The multilinear evolutionary model rejects the universal laws of evolution and recognizes multiple paths sociocultural development. Cultural adaptation occurs - the process of adaptation to the environment, during which the complexity of culture, differentiation, and the emergence of new cultural phenomena occur.

Synergetic model of cultural development. The very need to study dynamic processes in various systems, including culture, gave rise to a new scientific direction called “synergetics”. The founders of synergetics, a science that studies dynamic processes in complex systems, were the Belgian physicist of Russian origin I. R. Prigogine and the German physicist G. Haken.

According to synergetics, culture appears as a nonequilibrium, open, nonlinear self-organizing system. The openness of a system means the presence in it of sources (inputs) and sinks (outputs) of exchange of matter and energy with the environment. Every culture has its own communication network (a system of communication lines, routes of movement and distribution of political, religious and other spiritual ideas, social and material resources), which ensures a certain state of its life activity. The system is unbalanced, unstable, unstable, and includes two principles: creative and destructive. It is precisely two opposing principles - “order” and “chaos” - that determine the course of sociocultural processes. Synergetics opens up new principles for managing complex systems, where the main thing is not force, but small, but properly organized influences.

7.4. Culturogenesis (according to A. Ya. Flier)

Culturogenesis is one of the types of social and historical dynamics of culture, which consists in the generation of new cultural forms and their integration into existing cultural systems, as well as in the formation of new cultural systems and configurations themselves. The essence of cultural genesis is process of constant self-renewal of culture not only by the method of transformation already existing forms and systems, but also through the emergence of new phenomena that did not exist in culture before. Culturogenesis is not a one-time event of the origin of culture in the era of primitive antiquity of mankind, but is a process of constant generation of new forms and systems.

From the standpoint of evolutionary theory, the main reason for cultural genesis is the need to adapt human communities to the changing conditions of their existence by developing new forms (technologies and products) of activity and social interaction (things, knowledge, ideas, symbols, social structures, mechanisms of socialization and communication, etc.). P.). Individual creative search in intellectual, technical, artistic and other spheres also plays a significant role in the process of cultural genesis.

Structurally, in cultural genesis we can distinguish such particular processes as the genesis of cultural forms and norms, the formation of new cultural systems of human communities (social, ethnic, political, confessional, etc.), as well as interethnic cultural communities and historical types of cultural systems, distinguished by the specifics of their existential orientations.

Section 8. Protection and use of cultural heritage

Content of knowledge. The concept of cultural dynamics. Sociocultural and scientific prerequisites for the formation of theoretical models of cultural dynamics. Various shapes changes in culture. Ideas about the direction of the sociocultural process. Linear, cyclical, wave, inversion models of cultural dynamics. Interruption of a cultural tradition with its subsequent revival. The concept of cultural stagnation.

Theories of “life cycles” in the development of culture. Concepts of cultural development by N.Ya. Danilevsky and O. Spengler. The theory of circulation of local civilizations by A. Toynbee. “Challenge-Response”, the capacity of the elite as factors of cultural dynamics. Features of the cyclic theory of P.A. Sorokin. Linear theories of cultural development (evolutionism, Marxism, K. Jaspers). Scientific and heuristic potential of the synergetic model of cultural dynamics.

Culturogenesis and the problem of the main factors of cultural dynamics. Factor of interaction of cultures in cultural dynamics. Cultural contacts (paleocontacts, acculturation, diffusion) as factors of cultural genesis and cultural dynamics. The influence of cultural contacts on the formation of Russian culture. Trends in cultural universalization in the world modern process and cultural self-identity. Reverse trends (fundamentalism, pochvenism, isolationism). International and national in cultures; universality and multipolarity of world culture. Culture and global problems modernity.

Main themes

Cultural heritage: concept, significance, relationship between national and world cultural heritage. Dialectics of protection and use of cultural heritage. Basic principles, legal acts, social institutions for the protection of cultural heritage. International and Russian experience, main directions and projects in the field of cultural protection.

The problem of restitution of cultural values: legal and moral aspects, practice and discussions.

Specificity and significance of Russian cultural heritage for world culture. The place and role of Russia in the world dialogue of cultures.

Russian culture of the “perestroika” and “post-perestroika” eras. Features of the modern sociocultural situation in Russia. National heritage and “Westernization”, “high” and “mass” in the culture of modern Russia. Saving problem cultural identity. Formation of a new Russian cultural paradigm: officialdom and mass consciousness. Issues of state legal regulation of cultural development in the Russian Federation.

Cultural forecasts for the development of Russian and world culture.

Exam questions for the section

45. Cultural heritage: concept, significance, relationship between national and world cultural heritage; basic principles, legal acts, social institutions for the protection of cultural heritage.

46. ​​Protection and use of the cultural heritage of the Russian Federation: historical experience, main directions and projects in the field of cultural protection.

47. The problem of movement and restitution of cultural property.

50. The place and role of Russia in the world dialogue of cultures. Prospects for Russian culture in the 21st century.

Genesis of culture. The question of the origin of culture is directly related to the problem of the emergence of man and society (anthropo-socio-cultural genesis). The key problem of all socio-humanitarian knowledge depends on the question of understanding culture itself, its essence.

Anthropogenesis and cultural genesis.

Anthropo-socio-cultural genesis is a unified in time and in essence, but differing in parts, self-organizing, interconnected process of the generation of man, society and culture.

This means that it is possible to answer the question of when culture appeared only by answering the question about the time of the appearance of man and society, i.e. highlighting the problems of anthropogenesis and sociogenesis. . It is culture as an extragenetic ability to adapt to this world that has become the most important hallmark man from animals. culture is a phenomenon peculiar exclusively to man and the human community.

The origin and evolution, as well as the change of cultural forms integrated into existing cultural systems, are called cultural genesis.

It must be emphasized that cultural genesis and anthropogenesis are closely related to each other - culture is impossible without man, man is impossible without culture, which is why any culture is anthropogenic.

1) cultural genesis as the origin of culture 2) understanding of cultural genesis as a continuous process of the emergence and formation of cultural forms. cultural genesis, (A.Ya. Flier) = creativity.

Statics and dynamics in culture State of immutability = “statics”; those changes in k = “dynamics”. . Currently, the main place - D. k. D. k. - is its self-renewal, including the development, degradation or desemantization of its individual features or entire complexes.

The causes of D. to. are: adaptation; resolving contradictions; creative initiative of individuals.

The predominance of statics = stagnation - a state of cultural immutability, in which norms, values, methods of activity are sharply limited, ideals are reproduced almost unchanged

Dynamics of culture: basic approaches.

postmodernist approach: “rhizome” (disorderly distribution, “movement of desire”, devoid of direction and regularity).

We can talk about integration or disintegration, ascending or descending CD, about evolution. or the revolutionary nature of its changes. When highlighting the activity side of changes, we can talk about D.k. in different spheres of cultural activity, for example, about the dynamics of politics, culture, national spheres. relations, religion, art. or communicative activities, etc. The dynamics characteristic of the definition also stand out. functional relationships in culture, for example, the dynamics of communicative relationships, interaction of cultures, etc.

Processes D.k. manifestation of the ability of complex social systems to adapt to changing external and internal conditions. Thus, the fundamental “motivator” of K.d. the objective, poorly understood by people, is the need to adapt society and culture to the changing situation outside and inside.

Thus, in humanitarian knowledge, such poles of contradiction between DK are put forward, such as the “Apollonian and Dionysian principles” (Nietzsche), creative. impulse (thinkers of the school of philosophy of life), life that gives rise to new cultural forms, which ossify and inhibit the development of life itself (Simmel).

D.k. is analyzed in more strict terms. supporters of the structural-functional approach. In Parsons' theory of action, the source of cultural change can be an excess (or lack) of either information or energy in the exchange between action systems.

In the theory of synergetics: instability, characteristic of stationary structures, and, in to a greater extent, for dissipative – pulsating, increasingly complex or degrading structures.

The main sources of cultural dynamics (innovations, creative individuals or innovative groups,

Traditions Tradition is a set of ideas, rituals, habits and skills of practical and social activity, passed on from generation to generation, serving as one of the regulators of social relations.

A type of cultural transmission is fundamentalism - the restoration of early cultural patterns in their integrity from the layers of time. upholding cultural heritage - as a reaction to the accelerated collapse of traditions.

Traditions include objects of sociocultural heritage; processes of sociocultural inheritance; methods of this inheritance. T. are represented by certain cultural patterns, institutions, norms, values, ideas, customs, rituals, styles, etc.

T. form the “collective memory” of the society; ensuring their self-identity and continuity in their development. T. can be both positive (what and how is traditionally accepted) and negative (what and how is traditionally rejected).

T., as one of the fundamental aspects of normal sociocultural development, must be distinguished from traditionalism, which constitutes the ideology and utopia of certain states and social movements.

cultural diffusion, cultural borrowing,

diffusion is the spontaneous spread of culture in social and geographical space from one society to another. Factors influencing D.:

degree of contact intensity.

conditions of contact (violent/non-violent);

state and degree of differentiation of society.

synthesis - interaction and combination of heterogeneous cultural elements, as a result of which a qualitatively new cultural phenomenon arose.

conflict - a clash of elements based on differences that arise within a culture or between cultures.

Cyclic model of cultural dynamics

Historically, the first ideas about the dynamics of culture in the form of a time circle (cycle) arose in the Ancient world, within the framework of mythological models of the world in Ancient China, India, and Greece. the eternal cycle of events and the eternal return to one’s origins, as well as the periodic repetition of phenomena in nature and culture.

The first systematic presentation by Hesiod and others. In his model, the history of mankind is divided into four eras - the Golden, Silver, Copper and Iron Ages - and represents an eternal movement in time. The meaning of history is constant repetition, man is unchanged, culture changes.

concepts of local civilizations N.Ya. Danilevsky, O. Spengler, A. Toynbee with variants of the cyclic model of cultural dynamics. Denying the concept of a single historical process, they put forward the idea of ​​​​the development of individual peoples and cultures, occurring according to cyclical laws, invariant for all cultures. development of a separate local civilization = a perennial, once-flowering plant that grows and then perishes.

N. Ya. Danilevsky denied the evolutionary principle. identified several separate “natural groups” and designated them with the term “cultural-historical types.” Danilevsky lists 10 such types. each type is formed independently,

Oswald Spengler rejected the traditional idea of ​​the historical process. Culture, according to Spengler, is subject to a rigid biological rhythm: birth and childhood, youth and maturity, old age and “decline.” two main stages: the stage of the ascent of culture (actually “culture” is an organic type of evolution) and the stage of its descent (“civilization” is a mechanical type of evolution).

Arnold Toynbee's idea of ​​civilizations as self-closed discrete units into which humanity breaks up. Toynbee rejects the idea of ​​a single civilization. civilization is characterized by a hierarchical structure, a universal state and a universal religion. In their development, civilizations go through four stages: genesis, growth, breakdown and collapse, by the “law of challenge and response”,

Inversion is a variant of the cyclic dk model; changes do not occur in a circle, but perform pendulum oscillations. UNLESS a strong core or structure has developed. The more integral the culture, the less fluctuation

The reverse model is a variant of the linear (evolutionary) model of cultural dynamics and represents an arrow of time facing the past. (Concept of J.J. Rousseau)

Linear model of cultural dynamics.. It is based on one of the main paradigms of Christianity - the arrow of time, opening eternity, breaking the circle of eternal return of cyclism, introducing the concepts of the beginning and end of history, which continues from the creation of the world to Last Judgment and the end of the world.

The idea of ​​progress and progressive development of the 18th-19th centuries, embodied in the ideas of the Enlightenment and various concepts of evolutionism. became universal. Hegel viewed history as a process of self-knowledge of the absolute spirit, and progress as a movement in the awareness of freedom. Marx and Engels presented history as a dialectical process of development of productive forces (means of labor, instruments of labor, objects of labor) and production relations (relations that develop in the production process). L. White understood the development of culture as a process of conquering natural forces, and

Crisis of culture - XIX - XX centuries. characteristic of K. Marx and O. Spengler. For Sh., each cultural cycle ends with a civilization characterized by the devaluation of spiritual values. For Marx, the historical process is a consistent change of socio-economic formations. The transition to another phase of the sociocultural development of European society also explains the reason for its crisis P.A. Sorokin and A. Toynbee. the balance was disturbed.

The dynamics of culture are natural changes that occur under the influence of external and internal factors. As a rule, this phenomenon accompanies the process of cultural development of any state and the world as a whole, which is always orderly and holistic, and its origin is always directional and not chaotic.

If we consider the philosophical approach to solving this issue, we can see that it is by no means unambiguous. Thus, the dynamics of culture are often realized in linear and nonlinear (cyclical and multi-layered concepts) directions. The cyclic theory states that during its development, culture goes through all the stages that an organism has (the stage of birth, youth, maturity and death). At the same time, its main milestones tend to repeat themselves periodically. Representatives of the multilayer concept are sure that culture does not have one line of development: all its types have separate vectors along which they move. As for the linear versions, they are based on the fact that culture can either degrade, or evolve, or constantly change, regardless of regression or progress.

According to such approaches, the following models of cultural dynamics are distinguished:

1. Cyclic, which has two directions - inversion and spiral.

2. Linear. This type is called evolutionary, during which development from simple to complex is observed.

3. Deviant. In this situation, the dynamics of culture represent a deviation in development from main system behavior. Thus, a process of degradation is observed.

4. Wavy. Following this theory, it is very easy to explain all the ups and downs in cultural development society.

5. Synergistic. A similar model is applicable when sudden changes need to be explained.

Based on the above, we note that the dynamics of culture is its change, which completely depends on

The change in this case concerns all artistic styles, norms of behavior and other aspects of development. It is believed that innovation is the mechanism that triggers the development of the cultural process in one direction or another. It, in turn, can be of two types: borrowing and invention. The second of them arises on the basis of intracultural conflict occurring in society.

The dynamics of culture are also directly dependent on tradition, which is the means capable of reproducing culture with the help of all the instruments that have ever existed and were legitimate in use. When it is rejected, it has a negative impact on the development process. According to history, when the world refuses existing traditions, society continues to develop, but in the end the result is class struggle.

For society, the best option is a situation where a “golden mean” is found. In this case, it moves in step with innovations, but the culture is not preserved.

Remember that the dynamics of culture for its systematic development must take into account the following factors:

1. Behavioral models.

2. Avant-garde culture, which also stimulates the development of society.

3. Marginal culture, which arises as an intermediate culture at the junction of several social groups.

4. Dissidence based on representatives of art who do not agree with any dogmas and generally accepted rules.

5. Representatives of other states who contribute to the emergence of new countries and even continents.

Every culture develops in one way or another, because without it the world would not exist, and traditions would become obsolete. Therefore, the changes taking place in society are natural.



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