The cultural picture of the world includes a system. The purpose of culture and its meaning

The study of the process of cultural genesis unambiguously shows that humanity, united by its roots, in the process of development “branches” into many diverse, special cultures. Therefore, considering culture as complex system, it should be remembered that each of the cultures, growing up in specific living conditions (geographical, historical, technological, everyday, etc.), unfolds its own history, develops its own language, and forms its own worldview. The result of this specific vision of the world in which man lives is a cultural picture of the world - a system of images, ideas, knowledge about the structure of the world and man’s place in it.

The concept of a cultural picture of the world

In the very general view is a product of the joint life activity of people, a system of agreed upon ways of their collective existence, ordered norms and rules for satisfying group and individual needs, etc. Its occurrence is due to the fact that when people live together for a long time in one territory, their collective economic activity, defense against attacks form what they have in common, single image life, communication style, clothing style, etc. However, each group exists in its own specific conditions - climatic, geographical, historical, etc. For this reason, the existence of a single universal culture that unites all people on Earth becomes impossible. In historical practice, culture appears as many cultures different eras and regions, and within them in the form of cultures of individual countries and peoples, which are usually called local (or ethnic) cultures. Some local cultures are similar to each other due to their genetic relatedness and the similarity of the conditions of their origin. Other cultures vary only as much as the conditions that gave rise to them. In all the diversity of local cultures, there is not a single “nobody’s” culture. Each individual culture embodies the specific life experiences of a particular people or community of people. This experience gives the culture of each nation unique features and determines its uniqueness.

The uniqueness of culture can manifest itself in a variety of ways human life- in the satisfaction of biological, material or spiritual needs, in natural habits of behavior, types of clothing and housing, types of tools, methods of labor operations, etc. So, according to the observations of ethnographers. peoples living in similar geographical conditions and next door to each other, houses are often built differently. Russian northerners traditionally place their houses next to the street, while Russian southerners place their homes along the street. Balkars, Ossetians, and Karachais have lived next door to each other in the Caucasus for many centuries. However, the first build one-story stone houses, the second - two-story, and the third - wooden. Previously, only an Uzbek skullcap made it possible to determine from which locality its owner came, and the clothes of a Russian peasant woman of the 19th century. indicated exactly in which province she was born.

The uniqueness of any local or ethnic culture is completed in cultural picture of the world, which is an expression of what is different cultures people perceive, feel and experience the world in their own way and thereby create their own unique image world, a special idea of ​​the world. In its content, the cultural picture of the world is a set of rational knowledge and ideas about values, norms, morals, mentality own culture and cultures of other peoples, includes unconscious meanings, personal meanings, experiences and assessments. The cultural picture of the world is not a syncretic integrity, but consists of private pictures - scientific, aesthetic, religious, artistic, ethical, legal, etc.

The most important components cultural picture of the world are space and time, as well as movement, change, property, quality, quantity, cause, effect, chance, regularity - ontological categories of culture. These categories are closely related to social categories, such as labor, property, power, state, freedom, justice, etc.

They are woven into the structure of the language people speak, covering everything cultural space, forming together a kind of “grid of coordinates” through which the bearers of a particular culture perceive the world and create their own national images peace." On their basis, a mentality characteristic of a given culture is formed - the general state of mind, the mindset of people belonging to the same culture. Mentality includes both conscious and unconscious moments, therefore the concepts of “mentality” and cultural “picture of the world” can be considered as synonyms.

Mentality always reflects specific features specific culture, in other words, it is always culturally dependent, its content is entirely determined by culture of a given people. This is a historically determined phenomenon, therefore the mentality, although generally stable and conservative, is still changing, albeit very slowly. Mentality is formed in every person in childhood, in the process of enculturation, and enters the structure of the individual psyche, taking root in the unconscious. It can be argued that the mentality of the people is at the same time the mentality individual person. Therefore, the mentality of an individual is determined by the type of society, the characteristics of ethnic and national culture, as well as those subcultures to which this person belongs.

The study of the process of cultural genesis unambiguously shows that humanity, united by its roots, in the process of development “branches” into many diverse, special cultures. Therefore, when considering culture as a complex system, it should be remembered that each culture, growing in specific living conditions (geographical, historical, technological, everyday, etc.), develops its own history, develops its own language, and forms its own worldview. The result of this specific vision of the world in which man lives is a cultural picture of the world - a system of images, ideas, knowledge about the structure of the world and man’s place in it.

The concept of a cultural picture of the world. Culture in its most general form is a product of the joint life activity of people, a system of agreed upon ways of their collective existence, ordered norms and rules for satisfying group and individual needs, etc. Its emergence is due to the fact that when people live together for a long time in the same territory, their collective economic activity and defense against attacks form a common worldview, a common way of life, a manner of communication, a style of clothing, etc. However, each group exists in its own specific conditions - climatic, geographical, historical, etc. For this reason, the existence of a single universal culture that unites all people on Earth becomes impossible. In historical practice, culture appears as a multitude of cultures of different eras and regions, and within them in the form of cultures of individual countries and peoples, which are usually called local (or ethnic) cultures. Some local cultures are similar to each other due to their genetic relatedness and the similarity of the conditions of their origin. Other cultures vary only as much as the conditions that gave rise to them. In all the diversity of local cultures, there is not a single “nobody’s” culture. Each individual culture embodies the specific life experiences of a particular people or community of people. This experience gives the culture of each nation unique features and determines its uniqueness.

The originality of culture can manifest itself in a variety of aspects of human life - in the satisfaction of biological, material or spiritual needs, in natural habits of behavior, types of clothing and housing, types of tools, methods of labor operations, etc. Thus, according to the observations of ethnographers, peoples living in similar geographical conditions and in proximity to each other often build houses in different ways. Russian northerners traditionally place their houses next to the street, while Russian southerners place their homes along the street. Balkars, Ossetians, and Karachais have lived in the Caucasus as neighbors for many centuries. However, the first build one-story stone houses, the second - two-story, and the third - wooden. Previously, only an Uzbek skullcap made it possible to determine from which locality its owner came, and the clothes of a Russian peasant woman of the 19th century. indicated exactly in which province she was born.

The uniqueness of any local or ethnic culture is completed in the cultural picture of the world, which is an expression of the fact that in different cultures people perceive, feel and experience the world in their own way and thereby create their own unique image of the world, a special idea of ​​the world. In its content, the cultural picture of the world is a set of rational knowledge and ideas about values, norms, morals, the mentality of one’s own culture and the cultures of other peoples, and includes unconscious meanings, personal meanings, experiences and assessments. The cultural picture of the world is not a syncretic integrity, but consists of private pictures - scientific, aesthetic, religious, artistic, ethical, legal, etc. culture world norm language

The most important components of the cultural picture of the world are space and time, as well as movement, change, property, quality, quantity, cause, consequence, chance, regularity - ontological categories of culture. These categories are closely related to social categories, such as labor, property, power, state, freedom, justice, etc.

They are woven into the structure of the language that people speak, covering the entire cultural space, collectively forming a kind of “grid of coordinates” through which the bearers of a particular culture perceive the world around them and create their “national images of the world.” On their basis, the mentality characteristic of a given culture is formed - the general state of mind, the mindset of people belonging to the same culture. Mentality includes both conscious and unconscious moments, therefore the concepts of “mentality” and cultural “picture of the world” can be considered as synonyms.

Mentality always reflects the specific features of a particular culture, in other words, it is always culturally dependent, its content is entirely determined by the culture of a given people. This is a historically determined phenomenon, therefore the mentality, although generally stable and conservative, is still changing, albeit very slowly. Mentality is formed in every person in childhood, in the process of enculturation, and enters the structure of the individual psyche, taking root in the unconscious. It can be argued that the mentality of the people is at the same time the mentality of an individual person. Therefore, the mentality of an individual is determined by the type of society, the characteristics of ethnic and national culture, as well as those subcultures to which this person belongs.

Thus, cultural painting The world is a set of rational knowledge and ideas about the values, norms, morals, mentality of one’s own culture and the cultures of other peoples. This knowledge and ideas give the culture of each nation its originality, making it possible to distinguish one culture from another.

The concept of “cultural picture of the world” is used in a narrow and in a broad sense words. In a narrow In a sense, the cultural picture of the world includes primary intuitions, national archetypes, ways of perceiving time and space, obvious but unproven statements, and non-scientific knowledge. In wide sense, along with the listed elements, scientific knowledge is also included in the cultural picture of the world.

Cultural picture of the world

Humanity is united by its roots. But in the process of development, it “branches” into many diverse, special local and national cultures. Each of them, growing up in specific living conditions (geographical, historical, technological, everyday, etc.), develops its own history, develops its own language, and forms its own worldview. The invariant of the existence of humanity is realized in each culture in a special projection according to the unique diversity in which a person lives.

All the richness of the existence of a given culture, the entire integrity of the existence of a given people forms a certain way of understanding the world and being in it. The result of this specific vision of the world in which man lives is cultural picture of the world - a system of images, ideas, knowledge about the structure of the world and man’s place in it.Human existence diverse and multi-layered. Some of these layers (namely those associated with primary sensations, the first attempts of nascent humanity to establish themselves in this world) are not subject to rational control, reflexive apprehension and operational use. Therefore, the concept of “cultural picture of the world” is used in the broad and narrow senses of the word. In a strict in the narrow sense The cultural picture of the world includes primary intuitions, national archetypes, figurative structures, ways of perceiving time and space, “self-evident” but unproven statements, and extra-scientific knowledge. In a broad sense, along with the listed elements, scientific knowledge is also included in the cultural picture of the world.

Human life activity proceeds in constant division: into the layer where they are directly carried out life cycles(where the activity of individuals proceeds as a natural process), and to the layer where reflection is included, a consciously purposeful way of human self-affirmation in the world. These features of life activity receive their form of expression in the form of meaningful crystallizations, what can be called life meanings, fundamental to human existence.

Ultimately, the semantic connections of life activities form rhythms and cycles human life, spatial and temporal dependencies of life activity, which constitute a prerequisite for the cultural process. This can be illustrated in everyday life life examples. Thus, a person already satisfies the most basic needs and impulses in life (for example, food) in a strictly defined and meaningful way. A person not only quenches hunger or thirst, but does it in certain cultural forms: It uses utensils, preparation procedures and eating rituals. In the human community, meal time is not indifferent to individuals, for it is determined not by the feeling of hunger, but cultural meaning. Thus, a meal for a person of a particular culture acquires a special ritual and symbolic meaning. All life manifestations of a person as a subject of a given culture are fixed by certain rites, rituals, norms, regulations, which are semantic units of cultural order that regulate the temporal and topological processes of human life. The key moments of the picture of the world are fixed in language. So, if a German thinks

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space as “out-space”, “out-removal” (the German term for space “Raum” is associated with the meaning “empty”), then for the French “space” is associated with extension, stretching, coming from within. For R. Descartes, space is “stretching”, “spreading”, i.e. the space turns out to be filled without a trace. I. Newton clears it again, creating a model of absolute space, which is “hollow”. Such a space

easy to geometricize. Space for Newton is an infinite container of bodies: it can be filled with matter, or it can be completely free of it. In both cases, the properties of space are the same everywhere. Emptiness is unchangeable, it is the absence of any form, but in relation to it, any form becomes apparent. Thus, emptiness is not something empty and meaningless, it is the possibility of all and all forms. And as a possibility it is real. Special perception of time in different cultures also reflected in the language. Thus, the etymology of the concept of “time” - tempus - goes back to the Latin tendo - “to stretch”, “to spread”. Hence Descartes' terms: extension - extension, entendement - understanding. In German, time is thought of as a chopped segment, and what stretches and lasts is eternity 1 . These primary sensations of time and space, fixed in language, then result in hypotheses, and later in strictly scientific theories of the structure of the Universe. Such connections can be traced between the understanding of number and the type of mathematics, between the primary sensations of the world, enshrined in primordial symbols, and the figurative structure of the entire culture.

The cultural picture of the world is built from the point of view of what it (the world) means for the person living in it. But these meanings cannot always become the property of consciousness and will. Culture is not limited to the labor process and the relationships between people that arise during the labor process. Culture is the constitution of a certain meaningful community between people, connecting and uniting them, open to other beings and experiences. In the process of embodiment of human plans in an object, an involuntary realization of the subject himself, his abilities, experience, etc. occurs. In the course of various tests of the objective world, this or that object, thing, phenomenon finds its place in the world order public life. Thus, meanings express the expediency of things and objects in relation not only to goals human activity, but also to a certain

1 See: Gachev G.D. Science and national cultures. Rostov n/d, 1992.

new place in the human world order. In other words, a system of meanings is not a categorical division of the world from the point of view of its objective certainty, but an expression of the structuredness of the human world from the point of view of correlating things and their functions with the integrity of practice.

The meanings in which the world exists for a person thus acquire a special dimension, special way existence, different from those goals and objectives that are purposefully guided in their practical activities individuals. In addition, when forming the objective world, its functions and meanings, subjects of practice cannot transfer into the field of rational control all the conditions for the realization of their goals. From this point of view, the cultural picture of the world is constructed as (in the terminology of E. Husserl) the life world. Lifeworld is the concrete historical basis of mutually agreed upon experience, the intersubjective identification of any meaning, the universe of anonymously emerging initial evidence, a priori in relation to the logical-theoretical schematizations of nature, culture, and life 1 . That objective content of the world, which is revealed to a person in the process of his objective-practical activity, is given to him in unity with meaning and significance. Thus, meanings act as guidelines and means of human action; they constitute the expedient structure of the world, in which structural and

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functional connections are an invariant of the goal-rational unity of the world. It is the world of meaning that provides each individual with an intersubjective set of means and ends; they are significant because they have been practically tested, and therefore are reasonable and understandable within the life world.

With the instrumentalist approach, the concept of “cultural picture of the world” is reduced only to rationalized evidence, to a description of verbally expressed knowledge (including scientific knowledge) about the world and its various layers. But human existence is not monological, but dialogical and polysemantic,

1 See: Kalinichenko V.V. Life world // Modern Western philosophy. Dictionary. M., 1991.

it cannot be reduced to some kind of operational unity. With this approach, the uniqueness of the subject is neglected, human existence is depersonalized.

Human existence cannot be reduced only to the ability to rationally strive for certain goals, since the existential layer of human activity lies not only in the aim “to produce the finite, but also to understand the totality, to strive... towards the horizon of the totality of human existence” 1 . By thought French philosopher P. Ricoeur, this aspiration is embodied not so much in the purposive-rational acts of the subject, in his goals and maxims, but in the pre-reflective potentials of human will (“I want”), language and morality (“I must”), which are fundamentally not reducible to rational- target intentions and meanings. Ricoeur identifies three ways to comprehend meaning: abstract level progress, an existential level of ambiguity, a mysterious level of hope. Human existence is multidimensional, multi-valued, it is associated not only with understanding the artifacts of the cultural world, but also with the comprehension and understanding of the person himself and the various conditions in which he finds himself. The turn of philosophy of the 20th century. towards processuality, uniqueness and individuality human worlds was a springboard for deeper cultural studies. Thus, the cultural picture of the world consists of thematically clear, meaningful and obvious contents of artifacts and of non-thematic meanings and personal meanings, experiences, feelings, motives, and assessments. Therefore, from a content-thematic point of view, we can distinguish scientific, aesthetic, religious, ethical, legal and other similar paintings peace; from this position, the picture of the world is reduced to a set of information and data. The construction of these pictures is preceded by the construction of another picture - a picture of intuitive ideas, meanings and meanings as an expression of the characteristics of the life of a given culture. Wherein

1 Ricoeur P. Histoire et vérité. P., 1955. P. 82.

every meaning always in a special way represents the universality of the world in which people live.

The development of connections between cultures leads to “blurring” unique features each of them. So, in the 20th century. peoples and countries begin to unify in everyday life and in thinking. This is especially clearly evidenced by the processes of computerization, which subordinate the logic of thinking of those who work with the computer to a single algorithm. And yet, at the core of every culture, what is preserved is what is “crystallized” under the influence of the country’s nature, its climate, landscapes, food, ethnic type, language, memory of its history and culture.

Along with intuitive ideas, figurative structure, archetypes, ways of perceiving the world essential components Pictures of the world are cultural norms and values ​​- certain patterns, rules of behavior, action, cognition. They take shape and become established in the everyday life of society. In this case, traditional and subconscious factors play a large role - customs and ways of perception that have developed over thousands of years and passed on from generation to generation. IN

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in a revised form, cultural norms are embodied in ideology, ethical teachings, and religious concepts.

Thus, moral norms arise in the practice of communication. They are trained daily by force of habit, public opinion, assessments of loved ones. Already Small child Based on the reaction of adult family members, he determines the boundaries of what is “possible” and what is “not allowed.” A huge role in the formation of cultural norms characteristic of a given society is played by the approval and condemnation expressed by others, the power of personal and collective example, visual patterns of behavior (as described in verbal form, and in the form of behavior patterns). The normativity of culture is maintained in the course of interpersonal relationships between people and as a result of the functioning of various social institutions. Huge role in the transfer spiritual experience The education system plays a role from generation to generation. An individual entering life acquires not only knowledge, but also principles, norms of behavior and perception, understanding and attitude towards the surrounding reality.

Cultural norms are changeable, culture itself is open in nature. It reflects the transformations that society is undergoing. For example, in the 20th century. There have been fundamental shifts in the attitude of man to family. This is of great importance, since it is in the family that personality is formed and cultural norms are mastered. In a patriarchal family, children began their working life. First of all, they were the guarantor of a secure old age for their parents, the breadwinners of their livelihood. IN modern family Children are, first of all, the greatest value of a family. In other words, a change in spiritual orientations in the family leads to a shift in the content and direction of national consumer spending. Working heads of families, who have the opportunity to satisfy any needs with money, transfer these funds to the family, because it is the emotional and cultural center of personal development. For young people, this is a change in family cultural norms means the opportunity to “extend childhood”, join the heights of world culture, and perceive new spiritual values.

The cultural picture of the world, both in its genesis and content, includes value judgments. Values ​​arise as a result of a person’s understanding of the significance for him of certain objects (material or spiritual). Man is an active being: he not only creates objects that do not exist in nature, but “pulls” into the orbit of his life both natural and artificially created things, which in the process of human activity are forced to “conform” with its results, and the process of human activity itself “adapts” to the world of formations that are significant for a person - values. As a result, a wide variety of phenomena are correlated with a certain standard.

Each sphere cultural activities of a person acquires an immanent value dimension. There are values ​​of material life, economics, social order, politics, morality, art, science, religion. Each type of culture has its own hierarchy of values ​​and value dimensions. Thus, in antiquity, of all value dimensions

the aesthetic approach to the world comes first, in the Middle Ages - the religious and moral one, in modern times - the value approach. The process of cultural development is always accompanied by a revaluation of values.

The whole variety of values ​​can be roughly ordered based on identifying those areas of life in which they are realized:

vital values:

vital values: life, health, safety, quality of life, level

consumption, environmental safety;

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The evolution of the holistic perception of the world, its disintegration into objective and subjective components found its representation in the picture of the world. The visible and tangible world is one, but it is perceived differently by ethnic groups. This diversity of views is due to the specific mentality of a particular people. If mentality is a way of perceiving and seeing surrounding a person In reality, the picture of the world is the result of this perception.

The cultural picture of the world differs significantly from the scientific, philosophical and religious paintings peace.

Under scientific picture of the world is understood as a certain ideal model reality, created on the basis of scientific ideas and principles. The scientific picture of the world (KP) provides the system with the most general ideas about the world, fundamental concepts and principles of science and acts as a source of possible interpretations of new subjects of science and how research program. For example, the mechanistic picture of the world that emerged in the 17th century gave rise to a new worldview. The action of the laws of nature was likened to the movement of a machine consisting of individual simple elements that can be studied, predicted, and directed. Science, especially in the “face” of mechanics and mathematics, was considered as a tool for understanding the mechanical structure of the world and became the main ideological support of the rationalism that was established during this period.

Philosophical the picture of the world, like the scientific model of the world, is based on scientific knowledge and on the value attitude towards the world. Hence, philosophical picture peace -

it is a synthesis of scientific and value ideas about the world and man.

Religious the picture of the world is a model of reality, expressed in boundless faith in the power of a certain Absolute - in God, in Buddha, transformed into an object of religious emotions and admiration.

Artistic the picture of the world is in many ways similar to the cultural picture of the world, and initial stage human history they are even identical. Artistic painting the world as a systematizing fact has spirituality “as a concrete historical embodied subjectivity.”

Cultural model of the world is a set of rational knowledge and ideas about the values, norms, morals, mentality of one’s own culture and the cultures of other peoples.

In different cultures, people perceive, feel and experience the world in their own way and thereby create their own unique image of the world or picture of the world. Thus, cultural studies uses cultural models world as a classification basis.

Preclassical The type of culture characterizes the way of existence of a society, its traditionality, and the “non-Western” way of organizing life. Therefore, its main features are protective: to preserve tradition and subordinate innovation to it. This type of culture is characterized by high moral qualities, spirituality, religiosity, higher

we are collectivities. This picture peace is inherent in Russian culture, formed in the ideals of Orthodoxy and conciliarity.

Classical the type of culture describes the emergence of a person’s “demiurgic” aspirations, focuses on innovation rather than tradition; This type of culture is characterized by a “Western” type of organization of life.

Postclassical The type of culture is a synthesis of pre-classical and classical. This picture of the world became the basis of new thinking at the end of the 20th century, a new social practice. This is where global problems arise related to the survival of humanity. The development of humanity appears more contradictory and more multidimensional. Priorities are king Western culture and lifestyle. But there is a practice of lack of spirituality, alienation, economic race, etc. However, within this type of culture there arises a desire to borrow advantages that the West does not have from traditional, pre-classical cultures.

CULTURAL PICTURE OF THE WORLD - a concrete historical system of worldviews and worldviews, including a set of both rational-conceptual and sensory-figurative ways of perceiving and comprehending the world.

K. k. m. is a holistic image of the world, which is formed within the framework of the initial worldviews (mythological, religious, philosophical, artistic, scientific, etc.).

K. k. m. is formalized in the process of practical activities of people, on the basis of their own experience and traditions inherited from previous generations.

A certain stage of development of production, social relations, and the “isolation” of a person from the natural environment correspond to their own forms of experiencing the world, which are recorded by the corresponding K.K.M.

Its most important components are space, time, cause, fate, the relationship of part and whole, sensory and transcendental, etc.

Taken together, these concepts form a kind of “coordinate grid”, through which the carriers of a certain culture perceive and understand the world, draw its image.

K. k. m. is realized in various semiotic incarnations, coordinated with each other into a single universal sign-symbolic system.

CULTURAL MODERNIZATION-

1) the process of cultural development that meets modern requirements;

2) a concept according to which ways and means of improving “late” cultures and their entry into the world community are recorded.

The idea of ​​cultural theory is based on the idea of ​​the fundamental division of cultures into traditional(agricultural) and modern (industrial).

The first are stable, little changeable, oriented toward repetition and tradition; the latter are dynamic, characterized by high sociocultural mobility, a “race for novelty” in all spheres of life.

There are two types of K. m.: organic and inorganic.

Organic medicine is carried out in a “natural” way, in the course of the historical evolution of a country (for example, England).

Here the process of cultural change begins with culture, with a change in the system of values, lifestyle, and ideals, and then “advances” occur in the economic sphere.

Inorganic culture represents the imposition (by one’s own government or the metropolis) of ideas, lifestyles, and values ​​that are alien to a given culture.

The result is destruction traditional systems values, ethical standards, social institutions. The modernization process turns into cultural colonization.

CULTURAL SELF-IDENTITY - awareness of the characteristics of one’s culture, its assessment in history and in comparison with other cultures, understanding of its distinctiveness and integrity in the conditions of globalization and the spread of mass unifying culture in the post-traditional world.

K. s. - this is the desire to preserve and protect cultural heritage, formalized in the form of history, myths, religion, and the spiritual life of the people. K. s. not just a “protective shell”, but a constantly revised and evaluated project for the life of an individual or a people, aimed at the future. You can compare K. with. with an autobiography.

Social cultural institutions.

The purpose of social institutions is that they organize and coordinate the activities of people in every sphere, without which this activity would become fragmented, inconsistent and unstable.

The Institute always includes a number of components:

1. a system of functions, fixed by regulations (norms, charters);

2. material assets (buildings, finances, equipment) supporting activities of this institute;

3. Personnel recruited in accordance with the principles and objectives of the institution.

Social cultural institutions are usually classified according to functional criteria, according to which they distinguish:

1) social institutions engaged in spiritual production (publishing houses, film studios, clubs, amateur creative associations);

2) institutions distributing cultural values(cinemas, lecture halls, concert associations, schools, universities, libraries, museums);

3) institutions carrying out planning and management cultural processes(governmental cultural organizations, creative unions, research institutions).

Typology of cultures: ethnic and national, elite and mass cultures. Approaches to culture and its history.

Important for constructing a cultural typology is the definition of concepts "ethnic" And "national" culture. These concepts are often used as synonyms. However, in cultural studies they have different contents.

Ethnic(folk) culture is the culture of people connected by a common origin (blood relationship) and jointly carried out economic activities.

IN ethnic culture the power of tradition, habit, and customs, passed on from generation to generation at the family or neighborhood level, dominates.

Determining mechanism cultural communication here is direct communication between generations of people living nearby.

Elements folk culture- rituals, customs, myths, beliefs, legends, folklore - are preserved and transmitted within the boundaries of a given culture through the natural abilities of each person - his memory, oral speech and living language, natural musical ear, organic plasticity.

National culture As a rule, it is devoid of a cult character and is a product of predominantly individual creativity. National culture is created not by the ethnic group as a whole, but by the educated part of society - writers, artists, philosophers, scientists.

Internal organization and the structure of national culture is much more complex than that of ethnic culture.

National culture includes, along with traditional everyday life and professional culture, along with ordinary ones, it also has specialized areas of culture (literature, philosophy, science, law, etc.).

Elite culture- it is a creative avant-garde, an art laboratory where new types and forms of art are constantly being created. She is also called high culture, because it is created by the elite of society, or at its request by professional creators. It includes fine art, classical music and literature. As a rule, elite culture is ahead of the level of perception of it by a moderately educated person and the general public. Creators elite culture as a rule, they do not count on a wide audience. To understand these works you need to know special language art.

Mass culture- This is a public culture that does not express the refined tastes of aristocrats or the spiritual quest of the people. Its greatest scope begins in the middle of the 20th century, when the means mass media penetrated most countries. This is an art for everyone and it must take into account the tastes and demands of consumers who pay with their money for its commercial benefits. Usually, Mass culture has less artistic value, rather than elitist and popular. It's changing quickly. susceptible to fashion and reacts to any new event.

Approaches to culture and its history.

Material culture.

It has an eternal substance. This is the culture that is defended in objective world(clock, table, chair).

It includes only what is created by man and what can be touched.

It creates the standard of living of society, the nature of its material needs and the possibility of satisfying them.

However, it is not the object itself that belongs to this culture, but the image associated with it.

If you make an unstable table, then the image of the table will be destroyed.

2. Spiritual culture.

This includes different ideas and songs (from the point of view of ideological content), legends, myths.

Everything related to the image relates to her.

Spiritual culture determines the connections between people.

Spiritual culture contains morality, aesthetics and positive knowledge.

3. Physical culture.

Thanks to physical culture social person develops its motor abilities.

It prepares a person for any type of activity and therefore is the source and basis of pedagogy. This includes the culture of the body, which adapts to the implementation of forms 1 and 2 of culture.