What elements of traditional culture exist. Traditional culture and modernity

Throughout human history and in the modern era, a huge variety of types of cultures have existed and continues to exist in the world as local historical forms of human communities. Each culture is the result of the activity of its creator - an ethnos or ethnic community. The development and functioning of culture is a special way of life of an ethnic group. Therefore, each culture expresses the specifics of the way of life of its creator, his behavior, his special way of perceiving the world in myths, legends, religious beliefs and value orientations that give meaning to human existence.

Among the diversity of ethnic cultures, scientists distinguish a type of traditional (archaic) culture, which is common in societies where changes are imperceptible over the life of one generation. This type of culture is dominated by customs and traditions passed on from generation to generation. Traditional culture organically combines its constituent elements; within it a person does not feel discord with society. Such a culture organically interacts with nature, is united with it, it is focused on preserving its originality, its cultural identity. Traditional culture, as a rule, is pre-industrial, unwritten, and its main occupation is agriculture. There are also traditional cultures in the world that are

are still in the hunting and gathering stage. Currently, the Areal Card Index of Human Relations records more than 600 traditional (archaic) cultures.

For ethnology, the question of the relationship between traditional cultures and modern historical reality is quite natural. Studying this issue, in turn, requires research into the main features of traditional culture.

The most important property of traditional culture is its syncretism, expressed primarily in the integrity and indivisibility of three forms of existence: culture, society and man. Each member of the tribal group is equal to the whole - everyone has the same name, the same body coloring, the same jewelry, the same myths, rituals, and songs. In other words, “I” is completely dissolved in “we”. Man does not separate himself from nature, considering himself the same part of it, endowed with a soul, like plants, animals, mountains, rivers, etc. Syncretism also manifests itself in the structure of culture itself, which has not yet been divided into separate spheres with developed independent functions.

The embodiment of this syncretism is myth - a syncretic formation that perceives the world as a whole and contains in embryo all the spheres of culture that emerged later. In myth there is a coincidence of a sensory image received from certain elements of the external world and a general idea. It exists not in general concepts, but in concrete sensory images, which leads to the identity of the material world and its picture, the spiritual image created by man. This is not faith or knowledge, but a sensory experience of reality. But most importantly, this way of perceiving and explaining the world determines a person’s place in the world around him and creates a sense of confidence for existence and activity in it. The indivisible holistic thinking that is formed connects, and does not separate, identifies, and does not oppose, various aspects of human life. Therefore, at this stage of the development of consciousness, myth turns out to be many times stronger than analytical thinking.

The second essential feature of non-literate cultures is traditionalism. All the features of the structure of life and everyday life, myths and rituals, norms and values of such a society were stable, rigid, inviolable and passed on from generation to generation as an unwritten law. The power of tradition - this cultural substitute for the genetic method of transmitting behavioral programs lost by humanity - was absolute, consecrated by mythological ideas. After all, myth by its nature claims to be the absoluteness of everything affirmed.

them, requires from each individual the unconditional acceptance of his system of ideas and feelings and their transmission intact from generation to generation.

But no matter how great the power of traditions was, they could not be preserved forever. Slowly and gradually, innovations penetrated the culture; in a single syncretic culture, its separate independent spheres began to stand out; people began to isolate themselves from the world, to realize their “I”, different from “we”. This is how traditional cultures arose.

The power of tradition is very great here too. And although human behavior is much more diverse than in archaic culture, it still obeys the norms developed in society. In reality, these norms are presented in the form of a set of special standard programs - behavioral stereotypes. They usually foresee in advance most of the situations that may arise in front of a person in his daily practice. The justification for this kind of stereotypes is a reference to the law of ancestors - the main way of motivating actions in traditional culture. Question: “Why is this and not otherwise?” - simply has no meaning in it, since the whole point of tradition is to do it the way it was done the first time. Thus, it is the past (in the form of ancestral law, myth) that acts in traditional culture as an explanation of the present and future.

These behavioral stereotypes are based not on rules, as in modern society, but on images, models (originally recorded in myths), and following them becomes a prerequisite for the social life of the team. Such samples have a syncretic, undifferentiated character. Later, legal, ethical, religious and other norms will emerge from them, which are still contained in them in the form of embryos.

An important property of traditional behavioral stereotypes is their automation. They are committed unconsciously, since in traditional culture a person’s entire life is predetermined in the only possible way, he does not have the right to choose, as in modern society, which is aware that life can follow different, often alternative, paths of development, and the decision is made by the person himself.

In traditional culture, the idea of the existence of a center and periphery is structuring. In the center are sacred elements that define norms, values, ideas about good and evil in a given culture, as well as knowledge about the necessary actions to maintain the harmony of the world. On the cultural periphery is the ordinary, everyday life of people. The legacy left from archaic cultures and their syncretism is the principle of unity

the world, the inseparability of its individual constituent elements. There are no objects or phenomena in the world that are absolutely isolated from others. Each of them is connected with other objects and phenomena by many threads and contains their particles. Everything is in everything. In particular, this means that everyday life, the sphere of the profane (ordinary) turns out to be saturated with symbolism, the true meaning of which lies in the area of the sacred. This is how the mythological model of the world is formed, and in traditional culture it continues to play a vital role. Only later stages of cultural development led to the polarization of these two spheres.

The integrity of this culture, combined with the absence of special means of information circulation, leads to the fact that each element of culture is used much more fully than in modern society.

The fact is that for modern man the entire world around him is divided into two parts: the world of signs and the world of things. There is a specialization of sign systems, according to which all phenomena of the world can be used both as things and as signs. Depending on which of their properties are actualized, thinginess or signification, they take on one or another status. A person is constantly engaged in determining the semiotic status of the things around him. This process is automated and occurs on a subconscious level. Three groups of things can be distinguished: with a constantly high semiotic status - things-signs (amulets, masks, flags, coats of arms), they are important not for their material value, but for their symbolic meaning; things with a consistently low semiotic status - material objects that are used in modern culture and can only satisfy specific practical needs; the main group consists of things that can be both things and signs, have material value, satisfying some practical needs, and carry a certain symbolic load. In fact, only last group constitute complete things. The problem is that in our world there are not too many such things, and the extreme rationalism of the modern scientific worldview has taught us not only to the firm belief that sign activity is secondary, but also to the fact that a clear separation of the utilitarian and sign aspects has always existed. And we do not see that this statement is incorrect not only for traditional culture, but also for modern one. Indeed, in our culture, many things for utilitarian purposes have an additional aesthetic meaning or indicate a certain social status of their owner. For example, a Rollex watch, a Parker pen watch, are not just watches and hand-made

coy, but also symbols of belonging to a certain social group, symbols of wealth and respectability.

Therefore, it is impossible to clearly separate the rational and the irrational, including in things. Everything that is capable of influencing the mind, feeling and will asserts its undoubted reality. And in this sense symbolic meaning things are no less real than their utilitarian value. It is also impossible to raise the question of what comes first: thinghood or signification. An object becomes a fact of culture if it meets both practical and symbolic requirements.

All these properties of things are much more clearly visible in traditional culture.

Since in traditional culture the world is perceived as a whole, all things and phenomena of the world simply cannot perform any one function - they are necessarily multifunctional. There are no things-signs, no things-material objects. Any thing can serve both utilitarian and symbolic purposes at the same time. Therefore, traditional culture uses not only language, myth, ritual, but also utensils, economic and social institutions, kinship systems, housing, food, clothing, and weapons as semiotic (sign) objects. For example, even in mature Chinese culture, bronze vessels were used not only for their intended purpose: their decorations and reliefs carried a large amount of information about the structure of the world, its value orientations, etc. At the same time, we can rightfully say that the main purpose of these vessels is to serve as a source of information about the world, and the possibility of their utilitarian use is a consequence of their main function. Thus, in traditional society, things are always signs, but signs are always things.

Therefore, if in modern society we can talk about the existence of material and spiritual culture, then in traditional society such a division will give a deliberately distorted picture.

The fundamental features of the functioning of things in a traditional society appear already in the process of their manufacture. A master in archaic and traditional culture, when creating a thing, realizes that he is repeating the operations that the Creator of the Universe performed at the Beginning of the World. Thus, there arises a fairly clear awareness of the fact that man continues the work of the demiurges, not only making up for natural losses, but also further filling the world. Therefore, the technology of making things has always belonged to the sphere of the sacred. Even in “very distant times”, artisans were separated into separate castes, and their strength and power in the eyes of

Among the diversity of ethnic cultures, scientists distinguish a type of traditional (archaic) culture, which is common in societies where changes are imperceptible over the life of one generation. This type of culture is dominated by customs and traditions passed on from generation to generation. Traditional culture organically combines its constituent elements; within it, a person does not feel discord with society. Such a culture organically interacts with nature, is united with it, it is focused on preserving its originality, its cultural identity. Traditional culture, as a rule, is pre-industrial, unwritten, and its main occupation is agriculture. There are also traditional cultures in the world that are

are still in the hunting and gathering stage. Currently, the Areal Card Index of Human Relations records more than 600 traditional (archaic) cultures.

them, requires from each individual the unconditional acceptance of his system of ideas and feelings and their transmission intact from generation to generation.

The integrity of this culture, combined with the absence of special means of information circulation, leads to the fact that each element of culture is used much more fully than in modern society.

The fact is that for modern man the entire world around him is divided into two parts: the world of signs and the world of things. There is a specialization of sign systems, according to which all phenomena of the world can be used both as things and as signs. Depending on which of their properties are actualized, thinginess or signification, they take on one or another status. A person is constantly engaged in determining the semiotic status of the things around him. This process is automated and occurs on a subconscious level. Three groups of things can be distinguished: with a constantly high semiotic status - things-signs (amulets, masks, flags, coats of arms), they are important not for their material value, but for their symbolic meaning; things with a constantly low semiotic status - material objects that are used in modern culture and can only satisfy specific practical needs; the main group consists of things that can be both things and signs, have material value, satisfying some practical needs, and carry a certain symbolic load. In fact, only the last group consists of full-fledged things. The problem is that there are not too many such things in our world, and the extreme rationalism of the modern scientific worldview has taught us not only to the firm belief that sign activity is secondary, but also to the fact that a clear separation of the utilitarian and sign aspects has always existed. And we do not see that this statement is incorrect not only for traditional culture, but also for modern one. Indeed, in our culture, many things for utilitarian purposes have an additional aesthetic meaning or indicate a certain social status of their owner. For example, a Rollex watch, a Parker fountain watch, are not just watches and hand-made

coy, but also symbols of belonging to a certain social group, symbols of wealth and respectability.

Therefore, it is impossible to clearly separate the rational and the irrational, including in things. Everything that is capable of influencing the mind, feeling and will asserts its undoubted reality. And in this sense, the symbolic meaning of things is no less real than their utilitarian value. It is also impossible to raise the question of what comes first: thinghood or signification. An object becomes a fact of culture if it meets both practical and symbolic requirements.

All these properties of things are much more clearly visible in traditional culture.

Therefore, if in modern society we can talk about the existence of material and spiritual culture, then in traditional society such a division will give a deliberately distorted picture.

" A. P. Sadokhii

tal society went far beyond the scope of crafts, making them mediators between the human world and nature. Even in the last century, Europe maintained a special attitude towards blacksmiths and millers - as sorcerers who knew the devil.

A person of traditional culture maintains a constant dialogue with the natural environment. It is aimed not at conquering nature (as is typical of modern European culture), but at collaborating with it. Therefore, when collecting material to make something, the master had to not just take any suitable material (wood, clay, ore, etc.), but also ask nature for consent. This was necessary so that it satisfied not only physical, but also symbolic requirements, and correlated with such concepts as life, happiness, purity, etc. The materials that were used to make things had a special status - they were the raw materials for the creation of the world and man himself. Therefore, the techniques that, according to myths, were used by the gods in this case, formed the basis of traditional technology. Usually this meant a strict space-time framework for the entire process (to make a thing there and then or to throw away the unfinished), a strictly limited choice of material, a fixed transformation of the material for each specific case with the help of fire, water, air, and, finally, “revival” of the created - because a dead object cannot exist in the living world.

All these steps took quite a lot of time and, from the point of view of modern researchers, included many unnecessary operations (rituals, dances, spells) that were not required in the technological chain. This is the so-called redundancy of technological processes. But it exists only from the point of view of modern man, who does not pay attention to the symbolic world. In fact, it was ritual that gave birth to technology, and not technology that was accompanied by ritual actions. The master performed a ritual, and the fact that it resulted in a useful object was understood as a natural consequence of the correct initial scheme.

Based on this, the forms of all things were strictly fixed, the design of things did not allow any imagination. Here magic came into play, since things were given the shape of some object from the human environment (animal, plant, etc.), and the things were endowed with their characteristics. In this case, we are faced with phenomena of the same order as hunting magic (before the start of the hunt, a special ritual was carried out - in a magical dance, the hunters had to kill the beast - a shaman in disguise, this was supposed to ensure

success in real hunting). If for our rational mind there is only the function of a thing inherent in the process of its production, then for a mythologically thinking person it is a manifestation of its own, only its inherent features.

It was not enough just to make a thing. New things were always treated with caution. Therefore, before they began to be used, a check was carried out to ensure their compliance with the original samples. Usually these were some symbolic procedures. If a thing did not pass the test, this meant that the ritual of its creation had been violated - usually in some symbolic operations. Such things were rejected and were considered the focus of forces hostile to man, for example, axes that could injure their owner, or houses that brought misfortune to their owners. A satisfactory outcome of the tests meant that a new thing had appeared, which, along with the possibility of its practical use, represented a model of the world and was perceived as a living being with its own characteristics, which was reflected in the name given to this thing. This attitude persisted for the longest time in relation to weapons, especially swords. It is not without reason that not only the names of heroes are known in history, but also their weapons (Excalibur - the sword of King Arthur, Durandal - the sword of Roland).

The full value of things in traditional cultures, their belonging simultaneously to two worlds - the profane (ordinary, material) and the sacred (sign, symbolic) - makes it possible to use them in rites and rituals, which are the most important regulators of behavior in traditional societies.

Introduction

Historically, ethnology began with ethnography - a description of the material culture, way of life, traditions and customs of primitive, or, according to modern classifications, unliterate peoples. Throughout the 19th century, data and factual material about these peoples were accumulated. This was also facilitated by the active colonial policy of developed countries, since ethnography has always been a science of applied importance: in order to better manage peoples, it was necessary to know their traditions and customs, and avoid making gross mistakes when affecting areas of culture that are significant for these peoples.

After the accumulation of sufficient factual material, the stage of generalizations and synthesis began - the level of ethnology - a science that, without abandoning direct observation, strived for broad generalizations. Their goal was to describe and analyze the life of neighboring peoples, to reconstruct the past of a people, or to study certain types of material objects, rituals and customs based on the material of several ethnic groups.

Modern ethnology goes even further; it is driven by broader generalizations that are valid for all human communities - from the large modern people to the smallest Melanesian tribe. The new direction of ethnological research became especially relevant after the Second World War, which led to the collapse of the colonial system in the world. Liberated peoples and new states that appeared on the political map of the world had to find their place in the civilized world, join modern culture, and master the values and norms necessary for life today. Therefore, the problem of modernizing traditional societies and cultures and integrating them into the modern world has become very acute. The theories of modernization created at this time required solving not only practical, but also theoretical issues. Among them are the reasons for the differences in the perception and thinking of traditional and modern people, the specifics of traditional culture, the possibility of overcoming these differences and transforming traditional society into a modern, modernized one.

It was also significant and important that in the course of such studies it became possible to identify common features in traditional and modernized societies, to identify the role of traditional elements in the culture of modern peoples. The study of traditional and archaic cultures also makes it possible to answer some of the most difficult questions of anthropological science about the peculiarities of perception and thinking of primitive man, about the specifics of his culture.

Before moving on to the analysis of the questions we have posed, it is necessary to clarify the terms “traditional culture” and “archaic culture”. The result of a long process of comprehensive transformation of an animal into a human, or the result of anthroposociocultural genesis, was the formation of the immediate ancestors of man, as well as the transition from a pre-cultural state to a primitive culture and primitive society. Then, as the methods of transforming nature improve, primitive society and culture change more and more, all cultural and social processes accelerate, which provides a way out of the primitive state. At the same time, the homogeneity of primitive society and culture is violated, different types of cultures are formed with their own ways of mastering and transforming the world and nature.

Contrary to traditional ideas, according to which the next step after leaving primitiveness is recognized The Ancient East, and then antiquity, we believe that these types of cultures are not related by a linear relationship. These types of civilizations had their own sociocultural foundations. Thus, the Ancient East developed on the basis of an agricultural type of activity and created an agricultural civilization with the Asian method of production as its economic basis and eastern despotism as a form of statehood. The ancient world, creating its own civilization, focused on the development of crafts and trade, which required slavery and city-states as its economic basis, which gradually came to democracy as a form of government. But in addition to these two well-known paths of human development, many peoples continued to lead a nomadic lifestyle, engaging in cattle breeding, as well as hunting and gathering.

Thus, when humanity emerged from the primitive state, three directions of possible further development were revealed to it. And at each of them, the original forms of primitive thinking, mythology, rituals, moral, aesthetic and artistic consciousness were transformed in a special way, giving rise to different types of culture. Each of them had their own fate. But the culture of nomadic pastoralists (and even more so of hunters and gatherers, which survived in some places) turned out to be a dead-end form in the general perspective of human history. After all, the primitiveness of their life dooms them to an existence close to the life of animals. Due to the fact that the life and consciousness of these people were closest to the primitive state and most stably retained archaic features, historians often do not distinguish this type of culture from the primitive one at all, although this is incorrect. In fact, these are traditional cultures, certainly different from the cultures of agricultural peoples, but possessing the most important property of such cultures - an extremely stable character, denial of any innovations, and very slow change. Such were the civilizations of Egypt, Babylon, India, and China. In many respects they were similar to archaic cultures.

The foundations of a modern, modernized culture, focused on innovation and rapid change, were laid only by ancient civilization, concentrated in city-states, focused on progress and unlimited transformation of the surrounding world. The real development of modernized culture began in modern times, around the 16th century, in Western Europe.

Thus, by archaic cultures we will understand the cultures of hunters and gatherers that have survived to this day in the remote corners of our planet. Traditional cultures are associated with a higher level of economic development - agriculture and nomadic cattle breeding, as well as with an orientation towards stability and sustainability, but in many respects they are similar to archaic ones, and therefore these concepts can sometimes be used as synonyms. The modernized culture that arose in Europe and was oriented toward innovation and progress has today become the basis of world culture, the carriers of which today are becoming larger number peoples

European ethnologists have always been concerned about the differences between archaic peoples and Europeans, about the possibility of their existence special type thinking, the study of which could not only solve practical issues of relations with these peoples, but also answer the question about the specifics of primitive thinking and culture. Therefore, many major researchers set themselves such tasks.

For the first time, the question of the peculiarities of perception, cognition and thinking in traditional (archaic) cultures was raised by E. Tylor in “Primitive Culture”. He drew an analogy between the fantasy of preliterate peoples and children in a civilized society. Thus, he said that a child’s doll and an idol of primitive man are phenomena of the same order. They are needed to materialize vaguely existing ideas about certain higher beings, since the thinking of children and primitive peoples is objective and cannot explain the existence of these ideas without resorting to the use of material objects.

In addition to this idea, which became the most important in the study of the thinking of primitive peoples, the name of Tylor is associated with the formulation of the methodological foundations for the analysis of primitive culture. The middle of the 19th century was the time of the dominance of classical science, oriented towards rationalism, based on the recognition of the possibility of achieving complete knowledge of the world. Therefore, the development of the mind and its ability to understand the world around us was considered key in culture. In this regard, it was the thinking of different peoples that primarily became the subject of research by a whole group of scientists.

Among them, L. Lévy-Bruhl's works on primitive thinking were especially significant. Key concept in his books - “collective ideas” - he borrowed from E. Durkheim and understood by him those beliefs, norms and values that a person received through upbringing and mastery of culture. Therefore, such ideas presuppose a collective subject who is characterized by traits that are inaccessible to understanding when studying the individual as such.

Each culture creates its own collective ideas. And the laws that govern these ideas among archaic peoples are not at all similar to the laws of logic that are familiar to us. Their main difference is the mixture of the laws of thinking and emotions, the sensory aspects of knowledge of the world. The determining factor in the collective ideas of primitive cultures is the belief in supernatural forces and the possibility of communication with them. People in these cultures do not seek rational explanations for incomprehensible objects and phenomena, but perceive the world in a single syncretic complex of ideas, images and symbols. The place of the laws of logical thinking (identity, consistency) is taken by the law of participation, according to which an object (person, animal) can simultaneously be itself and something else. Thus, a person in primitive culture feels mystically united with his totem, with his name, with his shadow. Hair became not just a part of the body, but also a magical object with which one could cause damage or cure an illness. As Lévy-Bruhl believed, in this type thinking, one of the main laws of logic did not apply - the law of the excluded middle. Therefore, he called primitive thinking prelogical, operating with preconceptions and preconceptions.

TO traditional cultures include the culture of primitive society, those archaic peoples who today remain at a low level of development, as well as all the cultures of antiquity and the Middle Ages. Such cultures are focused on preserving traditions as the main regulators of social life, which initially excludes any innovations. For this reason, there is a conservation of sociocultural and economic structures and relations in society, which gives rise to the idea of the limited availability of life's goods. As a result, such a characteristic feature of traditional cultures arises as egalitarianism - the idea that each member of the community should receive a part of the means of subsistence necessary for life, regardless of his excellent labor contribution. Therefore, the ruling classes are forced to limit their demands and give up part of their production to the benefit of the lower classes and poor sections of society. As a result, in traditional cultures there is no motivation to increase production, since all surplus will still be distributed in the form of alms or simply destroyed in wars and raids.

Traditional cultures are characterized by isolation and isolation from other cultures, which, due to their alienness, are perceived as hostile, and relations between people within a traditional culture are built on the principles of solidarity - nobility, locality, justice, respect for members of their community. This is especially noticeable among peoples at a low stage of development. Very often their ethnonym (self-name) means “real people.” The principles of solidarity do not apply to strangers, “fake” people - representatives of other ethnic groups and communities, turning into mutual distrust, hatred, and treachery. Thus, many Australian or African tribes, impeccably honest in their relations with each other, do not consider it shameful to deceive representatives of other tribes or white man or steal something from them on occasion.

In traditional cultures, the interests of the individual are subordinated to the interests of society, which gives rise to a high level of collectivism and a low degree of personal development. Therefore, the most important moral regulator of the behavior of representatives of traditional cultures is a feeling of shame, not guilt. The fact is that the feeling of guilt expresses the individual’s concern about his inner rightness, and shame expresses concern about how a person’s actions will be assessed by other people - members of his community. This gives rise to a specific attitude of traditional societies towards wealth and wealth. Here, specific labor associated with professional skill and considered as a source of acquisition and consumption of material goods has value. Labor for the sake of accumulation and savings is condemned by traditional consciousness. All excess savings must be directly or indirectly redistributed among all members of the team - feasts, gifts, help in extreme cases, religious donations, etc. Therefore, holidays, rituals, joint discussion of affairs, which serve to maintain normal interpersonal relationships, “eat up” a significant part of the accumulated wealth. Hence, from our point of view, actions that are unmotivated when a poor family gets into large debts that it will have to pay off for decades in order to celebrate the wedding of its son or daughter.

The most important characteristic and unit of human value in traditional culture are rank, caste, class divisions, the hierarchy of which is clearly fixed in the minds of each representative of a given culture. Such relationships give rise to obedience, admiration, servility towards superiors and rudeness and contempt towards inferiors. A person's hard work and wealth determine little of his position in society. Caste, religion, family size, which determine a person’s place, are factors over which a person has no control. The result is the fatalism of traditional cultures.

Industrial culture

Industrial culture has specific characteristics in the sphere of economics, politics, social and spiritual life, which in almost all respects are opposed to traditional culture. The formation of modernized (industrial) culture began in the 16th century. in Western Europe and reached its apogee in the middle of the 20th century, being a characteristic of the modern state European culture and the foundation of world civilization.

An industrial society will create mass production in which machine production replaces manual labor. Things are no longer a unique product of a master, but are produced in series and must meet certain standards. Machine production requires the use of new energy sources that replace the muscular energy of humans and animals used in traditional societies, as well as the energy of wind and water. The use of the steam engine begins, which became a giant leap in energy and paved the way for later internal combustion engines, electricity and further - right up to atomic energy, which has been used since the middle of the 20th century.

Based on the capitalist mode of production and the use of complex technology, the modernized culture is forced to break with traditions, since it cannot normally exist and develop without constant renewal. We can say that the most important feature of a modernized culture is the rejection of traditions and a focus on innovation.

Human thinking is fundamentally changing: the role of anthropomorphic images is decreasing, man ceases to consider himself a part of nature, beginning to oppose himself to the world around him. Both thinking and language are becoming more and more abstract, complicating the world of human consciousness, thereby moving the real world away from it. This is facilitated by developing science, which considers nature, society and man as objects for its study. It is no coincidence that the worldview of the New Age was dominated by the picture of a world-mechanism, the laws of which can be studied and used for the benefit of man and society. In industrial society and culture, there is widespread belief in progress, especially scientific progress.

New social conditions determine the formation of specific cultural values. This is an orientation towards achieving success, competition between capitals, statuses, etc., which ultimately gives rise to another characteristic feature - an orientation towards individualism, including the recognition of individual rights, its freedom and independence from society and the state.

The main result of the development of a modernized culture is the formation of a democratic society that guarantees civil, political and property rights of a person, which is enshrined in the relevant political and legal documents.

Industrial society also has deep contradictions. The most serious problem is the alienation of a person from the means and products of production, which deprives work of its former attractiveness. This process reaches its apogee in assembly line production, where a worker is forced to perform the same operation all day long. From the sphere of production, relations of alienation extend to and are clearly expressed in the dominance of the bureaucratic state apparatus over citizens. The feeling of helplessness and dependence that arises in a person becomes the cause of anomie and. These and many other problems of industrial society and culture have become the subject of analysis and criticism by philosophers and cultural scientists.

Post-industrial culture

Post-industrial culture- the result of the further evolution of industrial society. In a number of the most developed countries, this transition began in the last third of the 20th century, so certain features of the new type of culture already exist.

The concept of a post-industrial society began to spread in the United States in the late 1950s. due to emerging new trends. At first, a new type of culture was considered as the next step in the development of capitalism, associated with the scientific and technological revolution, thanks to which labor productivity increases and decreases. work time, human well-being becomes higher. But in the late 1960s and early 1970s. major Western thinkers D. Bell, R. Aron, Z. Brzezinski, E. Toffler began to view post-industrial society as a qualitatively new stage in the development of mankind, marked by transformations not only in the technical sphere, but also in all other spheres of culture. At the same time, along with the improvement of human life, global problems appear, which cannot be solved without changing the moral norms and basic values of world civilization.

In the second half of the 20th century. These changes have occurred, which allows us to identify the main features of post-industrial culture. Firstly, there is a change in priorities, the needs of material production begin to go away, making room for man and his needs. Secondly, it appears the new kind property is intellectual, expenses are redistributed in favor of science, education, social security and healthcare. Thirdly, the middle class is growing, its share in developed countries exceeding 50% of the population; In this regard, the previous class structures are being eroded, and educational, professional, ethnic, religious and other identities are becoming more significant. Fourthly, the new culture is based on the principles of pluralism, which is manifested in all spheres - politics, religious life, art, fashion. In this regard, large-scale mass production is becoming a thing of the past, and instead it is being replaced by production in small batches, and the quantity of products becomes less important than its quality. Pluralism is also manifested in the decline of the role of former cultural capitals and centers and the increasing role of the province.

Post-industrial society is a “screen” society. is based on the latest computer technologies, media and communications. Thanks to this, a huge amount of information becomes available, world culture is actively being formed, and globalization processes are developing. But at the same time, the possibility of manipulation of public consciousness by state bureaucratic structures, as well as organizations and people with access to information flows, increases. In addition, the “screen” is increasingly replacing the book, forming a new type of person.

Post-industrial culture continues to change dynamically, but this type of culture covers only a few developed countries, and other countries remain left out of these changes.

Chapter I. Essential foundations of traditional culture.

§ 1. Traditional culture as an object and subject of research.

§ 2. Foundations and determinants of traditional culture.

§ 3. Space and time of traditional culture.

§ 4. Metaphysical specificity of traditional culture.

Chapter II. Value characteristics of traditional culture.

§ 1. Asciological modality of traditional culture.

§ 2. Dynamics of the axiological modality of traditional culture.

§ 3. Legal relations of traditional society.

Chapter III. Epistemology of traditional culture.

§ 1. Narrative as an experience of the supersensible in traditional culture.

§ 2. Ritual narratives as translators of utilitarian meanings.

§ 3. Philosophical narratives as translators of cognitive meanings.

§ 4. Aesthetic narratives as translators of non-utilitarian meanings.

§ 5. Resolution of semantic conflicts.

Chapter IV. Social memory of traditional culture.

§ 1. Ethnosocial memory and identity of traditional culture.

§ 2. Stratification as a way of functioning of social memory.

§ 3. Value-semantic correlates of social memory.

§ 3. The sacred and the profane in social memory.

§ 4. Traditional culture as a membrane society.

Chapter V. Dialectics of unity and diversity of traditional cultures.

§ 1. Antinomies of Indo-European traditional culture.

§ 2. The place of the Slavs in Indo-European traditional culture.

Chapter VI. The status of traditional culture in the modern world.

§ 1. Postmodernism and neo-traditionalism as a post-tradition.

§ 2. Traditional culture and innovations.

Introduction of the dissertation 2007, abstract on cultural studies, Timoshchuk, Alexey Stanislavovich

Relevance of the dissertation research topic. Over the course of several centuries, countries with “catch-up” modernization have been steadily striving to transform into a Western-style society with its characteristic economic, ideological and political features. Postmodernism proclaimed the deconstruction of existence, and with it the remnants of traditional culture. In this regard, an urgent need arose for an examination of the consequences of such denial.

At the end of the 20th century. The processes of integration of world cultures began to develop rapidly. On the one hand, there is an extinction of traditional cultures under the influence of globalization and cultural uniformitarianism, and on the other hand, communication between speakers is observed different cultures, their cultural polyphony, which, on the contrary, contributes to the acceptance of foreign cultural values. In particular, a whole range of problems of intercultural interaction arose: transculturalism, cultural pluralism, translation of cultural languages, clash of civilizations. The modern world community strives for multiculturalism, which requires the development of the right attitude towards others, which requires an understanding of other cultural models.

Predicting the existence of society is becoming increasingly difficult due to the transition from a bipolar system to a multipolar system, where various traditional cultures are the determining factors. Traditional societies are increasingly moving from being the object of observation to the role of paradigmatic engines and creators of history, although the differences between cultural worlds still seem irremovable. It is not clear how these parallel and overlapping cultural worlds can coexist in the new global order. The solution to this problem is dictated by general changes in the worldview of mankind and is impossible without studying traditional culture, clarifying its essence and existence, and putting forward a typology of traditional cultures.

Today the world oscillates between prosperity and poverty, scientific progress and ecological collapse, personality and numbers, infinite and private. There is a “tired” generation of ironic meanings, self-isolation, an endless wait for “tourist” freedom, a search for the authentic, lost and hidden in cyberspace. Therefore, in contrast to the processes of dehumanization and globalization that are actively operating in consumer society, recently there has been an increasingly frequent turn to models of archaic, traditional cultures, a return to one’s own roots. Traditional cultures today play a vital role in intercultural polylogue, because their sphere of existence influences world culture. Thus, the stated circumstances give particular relevance to the study of the essence and existence of traditional culture.

The degree of scientific development of the problem. Scientists have been studying traditional culture for quite a long period of time, different levels, in various aspects. At the same time, this process is heterogeneous and contradictory. In the public consciousness, two concepts of traditional culture, traditional society, tradition1 compete - linear and discrete. The linear paradigm characterizes the development of society as progress from barbarism to civilization (Voltaire, A.R. Turgot, J1. G. Morgan), develops the idea of historical progressivism (G.W.F. Hegel, K. Marx).

The discrete paradigm views traditional cultures as autonomous, isolated entities. This direction is characterized by overcoming the evaluative and ethnographic characteristics of traditional culture (I. Herder, K. Mannheim, R. Aron, C. Lévi-Strauss), an apology for tradition and prejudice (H.-G. Gadamer), and the actualization of value thinking (W. Windel -band), metaphysical assessment of tradition (R. Guenon, T. B. Lyubimova).

The discrete and linear paradigms are also reflected in domestic science. It can be argued that they still maintain their competition in the interpretation of traditional culture, especially in the context of the concept of modernization of society.

1 Tradition, traditional culture and traditional society exist in interconnection, just as an electron, an electromagnetic field and an electrically conductive medium exist in interconnection.

The first critical researcher of traditional culture is sociologist E. Shils1. He revealed the essence of tradition as a continuity of ideas and faith in the legitimacy of the authority accepted as a transmitter. Shiles pointed out a flaw in explaining tradition as the repetition of patterns of behavior and the nature of beliefs over time, and traditional society as "precedent" and subject to slow change. E. Shils suggested that superficial explanations in sociology are the result of a fixation on short historical phases of development, when the mechanism of legitimizing the past works pre-reflectively, only on the basis that it is the past. The study of history differs from the study of tradition in that in the first case we deal with the past, and in the second we deal with how people relate to the past. The work is based on the idea that traditional culture is, first of all, our attitude to the past, and not just a historical artifact.

The American sociologist fruitfully developed the idea of center/periphery in explaining traditional culture as a society of centralized charisma; in modern society, charismatic activity is distributed in nature2, it is scattered among social institutions, small groups, TV presenters, rock stars, etc.

Another interesting contribution of E. Shils to the theory of tradition is the analysis of the past as an object of attachment. In the functioning of the continuity of traditional culture, the opinion is unconsciously accepted that the past is better than the present. E. Shils explains this psychological aspect with ideas about the initial contact with the sacred principle, as well as reminiscences of the “golden age”. These ideas, in our opinion, are fruitful in developing a traditional culture that is oriented toward the past and sees time as an active transformative principle, and not just an attribute of matter.

1 See: Shils E. Tradition and Liberty: Antinomy and Interdependence // Ethics. 1955. No. 3. ShilsE. Tradition. Chicago, 1981.

2 See: Shils E. Center and Periphery I I The Logic of Personal Knowledge: Essays. Polany M. (ed.) London, 1961.

The American sociologist, however, believed that traditional ideas are inevitably gradually changing. Our work will propose a model for preserving the axiological core of tradition when norms and knowledge change.

E. S. Markaryan boldly defended traditional cultures for the domestic science of that time as a group experience expressed in socially organized stereotypes, which through spatio-temporal transmissions is updated and reproduced in various human groups. E. S. Markaryan considers tradition as a mechanism of social stereotyping of experience1.

Another major Soviet researcher of traditional culture, K. V. Chistov, demonstrated that traditional culture acts both as a method of transmission and as a system of stereotypes, symbols, and ideas. Any society is outwardly traditional due to the presence of a cultural transmission mechanism. The differences lie in the special content of the traditions. If stereotypes of an accelerated pace of development are established in society, this leads to a decrease in the role of the older generation and family in transmitting the content of culture2.

Russian methodologist M.A. Rozov identified traditional culture as a method of accumulation, transmission, actualization of the connection between the past and the present, a method of preserving arrangement of a person’s living space, a broadcast program, a mechanism of social relay races, and wave-like continuity3.

The development of the structure and genesis of traditional culture was carried out by Paul

1 See: Markaryan E. S. Cultural tradition and the task of differentiating its general and local manifestations // Methodological problems of ethnic cultures: Mat. symposium. - Yerevan: Publishing House of the ASSR Academy of Sciences, 1978. Markaryan E. S. Key problems of the theory of cultural tradition // Soviet ethnography. 1981. No. 2.

2 Chistov K.V. Tradition, “traditional society” and the problem of variation // Soviet ethnography. 1981. No. 2. Chistov K.V. Folk traditions and folklore: Essays on theory. D., 1986.

3 See: Rozov M. A. Knowledge and mechanisms of social memory // On the way to theory scientific knowledge. M., 1984. Chinese sociologist E. Shatsky1. In his work, he highlighted the following problems of the existence of traditional culture: the influence of writing on traditional thinking, the antagonism of tradition and rationality. E. Shatsky demarcated traditionalism from other phenomena associated with temporality: conservatism, archaism, restorationism, reactionism, patriarchy, retrospection. The attention of the Polish researcher was drawn to the ontological features of the stratification of traditional culture: tradition exists as an action, result and relationship.

E. Shatsky came to the conclusion that the concept of “traditionalism” is not applicable to traditional society, because one who lives according to tradition does not need an ideology to justify it. We believe that there is no need to strictly separate “tradition” and “traditionalism”, because the latter is a movement uniting adherents of tradition in “post-traditional” conditions. The emergence of traditionalism is a signal not of the destruction of traditional culture, but of its restructuring in new conditions. E. Shatsky compiled an extensive historiography on the problem of tradition and traditionalism, but paid little attention to the influence of the status of tradition on the norms, values, knowledge, and meanings it inherits.

The works of B. S. Erasov are devoted to elucidating the specifics of traditional culture.2 The domestic scientist traced the rethinking of the concept of “tradition” in the course of the rise cultural factors self-determination. The content of this concept was gradually redistributed between the ideologically neutral “originality”, “identity”, “specificity”, “cultural heritage”.

B.S. Erasov introduces the concept of “originality” for the analysis of traditional culture, recognizes it as the vital core of traditional culture, a dynamic principle that connects the individual and the people with the values of their civilization

1 See: Shatsky E. Utopia and tradition. M, 1990.

2 Erasov B. S. Status of traditionality in the science of the East: liberation from overload of categories // Problems of the philosophy of history: tradition and innovation in the sociocultural process. Abstract collection. M., 1989. P. 48-54. Erasov B. S. Concepts of identity as a methodological prerequisite for civilizational comparative studies // Comparative study civilizations: Reader: Textbook. manual for university students / Comp., ed. and entry Art. B. S. Erasov. M., 1998. pp. 280-286. tions. “Identity,” however, is a more amorphous concept, in contrast to “tradition,” which has its own levels and structure. “Identity” is also devoid of continuity, inheritance, which is very important in the communicative characteristics of traditional culture.

V. M. Kairov revealed traditional culture as a collective memory, the result of the transmission of stable customs, orders, rules of behavior, and life experience of generations1. S.S. Averintsev defined the essence of the traditional type of rationality and was the first to propose the characteristic of pre-reflectivity - reflectivity in relation to traditional cultures2.

T. B. Lyubimova demonstrated the reversion of meaning in traditional culture and its post-traditional “potpourri”. Interpreting the inclusions of traditional culture that have reached us as the remains of broken glass, T. B. Lyubimova continues in her works the ideas of R. Guenon in relation to traditional culture3. A phenomenological analysis of traditional culture was carried out by B. G. Sokolov. For him, traditional culture is a component of the general process of constituting the existential space of human existence. Tradition is an orientation towards the past, the process of its reconstruction in the present4.

Nizhny Novgorod philosopher V. A. Kutyrev interprets traditional culture as the actual existence of culture and the meaning of existence: the world is traditional, because it is the present, present both in the past and in the future. Tradition (being, world) is reality, but not potential. Tradition is an ontological constant that travels through time without dissolving in it. V. A. Kutyrev summarized three types of understanding of traditional culture, words

1 See: Kairov V. M. Traditions and the historical process. M., 1994.

2 See: Averishchev S.S. The fate of the European cultural tradition in the era of transition from antiquity to the Middle Ages // From the history of culture of the Middle Ages and the Renaissance. M., 1976. Averishchev S.S. West-East reflections, or about the dissimilarity of the similar // East-West. M., 1988. Averintsev S.S. Two historical forms of European rationalism // Questions of Philosophy. - 1990. - No. 2. Averishchev S. S. Rhetoric and the origins of European literary tradition. M., 1996.

3 See: Lyubimova T. B. Rene Guenon on the original spiritual principle, tradition and counter-tradition // Aesthetics at the turn of cultural traditions. M., 2002. Collections “Landmarks”, ed. T. B. Lyubimova.

4 Sokolov B. G. Culture and tradition // Metaphysical studies. Issue 4: Culture. St. Petersburg State University, 1997. living for the new millennium1. Tradition I represents the classical interpretation of a preliterate, preindustrial society. Tradition II is a modernist interpretation of a closed society. In both cases, tradition is seen as a negative, non-progressive phenomenon. Tradition III is understood as a haven of existential meanings, the immune system of society. V. A. Kutyrev proposes to rename the culture of a high-tech society into “texture” - the culture of a person who has lost touch with nature, surrounded by artificial reality from the outside and filled with it from the inside.

Attention to traditional culture began to increase in connection with the processes of modernization in society. S. Eisenstadt criticized the understanding of tradition as “custom”, “endless repetition” and distinguished between the value-semantic (symbolic) and institutional spheres of interaction of tradition. He did not agree that continuous development and modernization in various institutional fields depended on the destruction of all traditional elements. Successful modernization, on the contrary, can be carried out by relying on elements of traditional regulation (family, community, institution). S. Eisenstadt also argued that tradition is characteristic of any social organization as a whole2.

V. G. Fedotova studies the image of traditional society in connection with the parameters of its modernization. She identifies as the main features of a traditional society: the dominance of tradition over innovation, the presence of religious or mythological justification for tradition, the lack of individuality and the collectivist nature of society, the subordination of instrumental values to ideological ones3.

M. M. Fedorova analyzed the social differences between traditional and post-traditional societies and came to the conclusion that traditionalism in the sphere of politics contrasts itself with liberal individualism and affirms the concept according to which genuine reason is external

1 See: Kutyrev V. A. Culture and technology: the struggle of the worlds. M., 2001. 217 p.

2 See: Eisenstadt S. N. Tradition, Change, Modernity. N.Y., 1973.

3 Fedotova V. G., Rationality as a prerequisite and content of modernization of society // Historical types of rationality / V. A. Lektorsky. M., 1995. Fedotova V. G. Modernization of the “other” Europe. M., 1997. Modernization and globalization: images of Russia in the XXI century / Ed. V. G. Fedotova. M., 2002. bearing on the individual character, it is embodied in history and tradition1.

System Center regional studies and forecasting brought together researchers around the problem of modernizing the traditional culture of the Caucasus. Articles by S. A. Lyausheva, I. N. Polonskaya, V. N. Shevelev contain an analysis of the universals of the traditional culture of the peoples of the North Caucasus in conditions of social instability2.

Ethnographic research is important for understanding the genesis of traditional culture and its nature. Representatives of the modern ethnographic school of traditional culture - A. S. Kargin, N. A. Khrenov, A. Solovyova - comprehended the modification of traditional agricultural culture in the environment of cultural consumerism (mass culture)3. Traditional culture is being unified with the effect of “culture shock”. “Culture shock” of traditional culture is a conflict between old and new cultural norms and orientations at the level of individual consciousness. To adapt to mitigate the shock, the human consciousness, independently (subconsciously), develops various compensatory means, sabotaging what is happening and remaining within the limits of archaic patterns (paradigms). As a result, “anti-modernization” arises, resistance to the proposed development along a universal path. Ethnographers and folklorists consider it necessary to fit traditional culture into a modern context.

In terms of the disciplinary degree of development of traditional culture as a concept and its individual aspects, sociologists are in the lead (M. Weber, J. Mead, W. Rostow, A. Mol, A. Toffler, S. Huntington, F. Fukuyama, JI. G. Ionin, E Shatsky, E. Shils). Traditional society in the context of its modernization became the topic of research by S. A. Lyausheva, I. N. Polonskaya, M. M. Fedorova, V.

1 See: Fedorova M. M. Modernism and anti-modernism in French political thought XIX century. M., 1997. Ch. 2: Traditionalism as anti-modernism.

2 See: South Russian Review. Traditionalism and modernization in the North Caucasus: possibility and limits of compatibility. 2004. No. 23.

3 See: Kargin A. S., Khrenov N. A. Traditional culture at the turn of the XX-XXI centuries // Traditional culture. - 2000. - No. 1. Kargin A. S., Solovyova A. N. Traditional culture in the context of civilizational processes of the 20th century (towards the formulation of the problem) // Traditional culture. 2002. No. 4.

G. Fedotova, E. N. Shapinskaya, V. N. Sheveleva, S. Eisenggadt.

Among cultural scientists, V. M. Kairov, E. S. Markaryan, and K. V. Chistov studied socially organized stereotypes. B. S. Erasov introduced the concept of “originality” for the analysis of traditional culture, recognizing it as the vital core of traditional culture, a dynamic principle connecting the individual and the people with the values of their civilization.

In philosophy, traditional culture was not the subject of its own analysis. Its problems were addressed mainly indirectly: traditional culture as prejudice (F. Bacon, O. Comte), as a scientific tradition (E. Husserl, K. Popper). V. S. Stepin gave a description of traditional society in connection with the dynamics of cultures and the development of technogenic civilization. The ontological understanding of tradition was developed by V. A. Kutyrev. Epistemological aspects of traditional culture were touched upon by S. S. Averintsev and V. P. Kozhevnikov. Russian methodologist M. A. Rozov studied the problem of the mechanism of social relay races.

Historians have revealed the uniqueness of types of cultures (A. Toynbee), the importance of mentality in culture (M. Bloch, J. Le Goff, F. Braudel, L. Febvre). In political science, “traditional culture” is not a fruitful category, with the exception of the works of the ideologist of “Arctic” traditionalism A.G. Dugin. M. Eliade studied the symbolism and morphology of the tradition. Logical-semiotic analysis of sacred texts of traditional cultures was carried out in the works of G. V. Grinenko.

Among domestic orientalists, V. S. Sementsov should be noted, who examined the process of translation of traditional culture using the example of the fate of the Bhagavad Gita; T. P. Grigoriev, who revealed the role of non-verbal-aesthetic means in traditional culture.

Representatives of the modern ethnographic school of traditional culture (A. S. Kargin, N. A. Khrenov, A. N. Solovyova) comprehended the modification of traditional agricultural culture in an environment of cultural consumerism.

Thus, a historiographic analysis of traditional culture shows that it has not gone unnoticed by scientists, but its study lags significantly behind the development of post-traditional issues. In domestic cultural studies and ethnography, traditional culture was associated primarily with folk life, folklore self-expression. But this is too narrow an approach. The enormous potential of the archetypal memory of traditional culture is becoming more and more clear, which is most obvious and acutely manifested in civilizational conflicts and the strengthening of traditionalism in general.

Only certain aspects of traditional culture have been studied: its inheritance, modernization, symbolic connections. In addition, traditional culture is still studied instrumentally, in connection with other problems, especially modernization. Ontology, metaphysics, epistemology, anthropology, and axiology of traditional culture have not yet been developed. In fact, the problem is only posed, but the characteristics of the rationality of traditional culture are not given. Topics such as the typology of traditional cultures, isomorphism of traditional narratives, social memory of traditional society, the concept of everyday life of traditional culture are still awaiting further research. Thus, traditional culture has not yet become the subject of comprehensive analysis.

The object of the dissertation research is traditional culture as specific method organization of life, based on the inheritance of collective meanings, values, and norms.

The subject of the study is the essential foundations of traditional culture, its value-semantic parameters, features of cognition in traditional culture, the dynamics of its existence.

In order to study the fundamental principles and forms of existence of traditional culture, the following hypothesis was formulated.

Traditional culture is a way of being of society in which the transmission of value and semantic structures prevails over the transfer of cultural technologies. Cultural meanings are the category of the purpose of action, and technology is the method of action. External signs Traditional culture is based on sacred texts and strict social stratification. Historically, this type of culture correlated with ancient centers of civilization, and to this day retains a local presence in the world. The characteristics of traditional culture are most fully revealed through the example of Vedic culture as an integral formation that has preserved centuries-old continuity.

Certain elements of traditional culture at the level of structures of thinking, way of life, as well as fragments of the worldview reveal similarities in different cultural centers. Geographical and temporal differences do not change the essential aspirations of a person (to be, to know, to love). Due to the unity of human nature, the culture of his needs is also united. Traditional and post-traditional cultures act as the rules of the game for the realization of these needs.

The changing status of traditional culture has affected its historical assessment. The departure from the stereotype of backwardness when considering it allowed the following hypothesis to be established: traditional and post-traditional cultures are two phases of cultural dynamics, which are of a wave nature. Traditional culture can change its distribution area; it does not have strict geographical boundaries. Wherever the inheritance of life's meanings prevails over technology, traditional culture exists. It has not only its own geographical, but also value-semantic dynamics. In other words, a change in the geographical environment entails a change in the area of distribution of traditional culture and affects its value and semantic parameters. During such periods, traditional culture is stratified, its archaic core stands out, preserving the means of translation. A reformist periphery is separated from the archaic core, which over time transforms the vital meanings of traditional culture and the means of transmission. As a consequence, changes in life meanings lead to modifications in the social stratification of culture, sacred texts, the picture of the world, and carriers of culture.

The core of traditional culture is axiological in nature. Values shape social attitudes, motivational sphere, attitude to the world, cognitive standards, stereotypes of consciousness, national character. Therefore, an integrative characteristic of traditional culture can be obtained through the study of value-semantic parameters and their understanding over time. Those cultures that inherit the essential elements of the archaic core retain their traditional character. The predominance of centrifugal processes in the periphery means the strengthening of the postgradational vector in development.

The purpose of the study is to create the foundation of an analytical theory of traditional culture based on the study of its essential aspects and parameters of its existence.

To achieve the above goal, the study sets the following objectives:

Identify the essential foundations of traditional culture;

Determine the trajectory of the axiological modality of traditional culture;

Establish the role of narratives and ratifications in the inheritance of value-semantic structures;

Reveal the specifics of the social memory of traditional culture;

Identify the vectors of cultural dynamics of traditional culture;

Determine the forms of modification of traditional culture and identify the optimal model of inheritance of traditional culture;

Come to an understanding of the status of traditional culture in the modern world.

Methodological basis of the study. Culturology is a synthetic, “borderline” science. The dissertation involves the main general scientific methods of comprehending an object: analysis, synthesis, generalization, abstraction, induction, deduction, analogy, classification. For comprehensive research cultural objects in the study, methods of complex knowledge of the humanities are used: genetic, typological, diachronic, synchronic, comparative-historical, structural-functional, systemic-structural, synergetic, comparative, causal, modeling, history of mentalities. Of the general philosophical methods, preference turns out to be mainly dialectical. In addition, to solve the problems, the author turns to specific scientific methods: philological, geographical, ethnographic, sociological.

The dissertation author also uses private philosophical methods: hermeneutic, phenomenological. Hermeneutic analysis is based on F. Schleiermacher’s identification in the text of the subject-substantive and individual-personal aspects and their systemic connection (hermeneutic circle). Through the prism of this method, a person is taken into the space of culture, his personal values and individual meanings. The hermeneutic method has become especially productive in the study of sacred narratives, which are the basis of traditional culture.

Using the phenomenological method of E. Husserl, the author was able to consistently “cleanse” the subject both from attitudes ordinary consciousness, and from generally accepted dogmas. When analyzing traditional culture, this “comprehending” method made it possible to reveal the inner meanings of one or another element of traditional culture.

In methodological terms, thanks to the cultural-hermeneutic approach, the author was able to rely on the self-knowledge of traditional culture without imposing his own evaluation scale, to proceed from the presumption of its “reasonableness”, to move away from the established dichotomies “religious - worldly”, “spiritual - physical”. Traditional culture in the dissertation is analyzed from several positions: 1) essential (attributes and modes of traditional culture, its nature); 2) functional (what it gives to society); 3) genetic (dynamics and statics).

The theoretical layer of the dissertation is based on the principles of historicism, concreteness, objectivity, consistency, systematicity, and rationality.

The theoretical basis of the study is the works devoted to the study of the architectonics of traditional culture, B. S. Erasov, V. M. Kairovo, E. S. Markaryan, M. A. Rozova, V. G. Fedotova, K. V. Chistova, E. Shatsky, E. Shils, S. Eisenstadt. In the typology of reflectivity of traditional cultures, the author was helped by the research of S. S. Averintsev, I. E. Koznova.

The developments of R. Guenon and T. B. Lyubimova were productive for the research: identifying the esoteric core of the spiritual tradition, determining the descending type of development of traditional culture and metaphysical archetypes of traditional culture. The author, following V. A. Kutyrev, drew attention to the ontological aspects of traditional culture. Temporal aspects of traditional culture are developed based on the ideas of M. Eliade. The author was allowed to establish the dynamics of the axiological modality of traditional culture by the theoretical provisions of the report by Ravindra Svarupa D., which he made at the First International Congress “Science and Religion” (Bombay, 1989).

The idea of narrative in postmodern philosophy (R. Barthes, J. Derrida, F. Jamieson, J.-F. Lyotard, etc.) helped the dissertation author consider the sacred text as a process. The central importance of the aesthetic attitude to being (bhakti) in the evolution of Vedic narratives was borrowed from A.C. Bhaktivedanta Swami. Phenomenological concept of ontopoiesis A.-T. Timenetski and G. Backhouse contributed to the analysis of aesthetic means of self-constitution of traditional culture. Among domestic orientalists, it should be noted V. S. Sementsov, whose works helped to consider the process of transmission of traditional culture as a long-term assimilation, spiritual mimesis, carried out in apprenticeship on the basis of sacred texts.

The experience of describing locality by A. A. Syrodeeva served as a heuristic core for the analysis of the flows of social memory of traditional society. The concept of the Indologist M. Witzel of the mythology of Laurasia and the mythology of Gondwana allowed for a structural comparison of traditional cultures for their unity. A significant contribution to the dissertation research was the conceptual proposals of A. V. Dakhin, JI. A. Zelenova, V. P. Kozhevnikova, V. P. Petrova.

The empirical basis for the study of traditional culture is formed by cultural facts-events, facts-knowledge and facts-sources1. Fact-events include the results of participant observation conducted by the author during trips to West Bengal and Orissa in 2003, 2004. News from Russian and foreign media became facts-knowledge, allowing one to track the dynamics of traditional cultures. In addition, the empirical basis of the study was the ancient texts: Avesta, Vedas, Koran, Torah. These sources document the modality of the mentality of traditional culture, its semantic architectonics. Vedic narratives reflect the most archaic layer of thinking of reflective traditional culture. They have a pronounced utilitarian, theoretical and aesthetic modality, which makes it possible to analyze the vertical and horizontal structures of social consciousness in traditional culture.

The scientific novelty of the study is as follows:

The dissertation summarizes the essentialist paradigm for studying traditional culture through the prism of socio-economic, epistemological, axiological parameters, and makes a frequency cut of the definitions of traditional culture;

The shortcomings of the typology of traditional cultures are revealed, a typology of traditional cultures is proposed on the basis of reflectivity and multipolarity;

The essential foundations of traditional culture have been developed, in particular, it has been found that traditional culture is determined by hierarchical, standard, cyclical, emotional, semantic, multipolar thinking;

An interpretation of the space and time of traditional culture is given, its metaphysical specificity is comprehended, a solution to the antinomy of law and law based on the material of traditional culture is proposed;

The axiological modality of traditional culture is analyzed, a forecast of its value-semantic dynamics is made, the role of the aesthetic attitude to being in the value-semantic modality of traditional culture is developed, an interpretation is given of the idea of transcendence as a value-semantic pole in a reflective multipolar traditional culture;

The epistemological evolution of sacred narratives is explained by the fact of routinization of primary revelations and the evolution of ontopoiesis of traditional culture;

The specifics of the social memory of traditional culture are determined, the role of narratives-legends and stratifications of traditional society in the transmission of the social memory of traditional culture is revealed;

The role of cultural archetypes in the functioning of traditional culture is critically comprehended, the shortcomings of the post-traditional installation of archetypes of traditional culture are indicated;

The antinomies of reform and modernization of traditional culture are considered, the processes of acculturation in reformist traditionalism are characterized, and an optimal model for the inheritance of traditional culture is proposed.

The nature and degree of scientific novelty of the research carried out reflects the main provisions submitted for defense:

1. An essential criterion for the typology of traditional cultures is their division on the basis of reflectivity and multipolarity.

2. Thinking is the main determinant of traditional culture. The rationality of traditional culture consists of hierarchical, standard, cyclical, emotional and semantic thinking.

3. In a reflective multipolar traditional culture, not only the intellectual, but also the physical and emotional needs of the individual receive metaphysical roots. In traditional culture, it is not so much the name that is the driving factor of ontopoiesis, but non-verbal emotional and aesthetic means.

4. In the value-semantic diversity of reflective multipolar traditional culture, the aesthetic mode is decisive.

5. Sacred narratives emerge reference points spiritually

1 See: Kozhevnikov V.P. Methodological foundations of cultural studies. M., 1999. pp. 27-28. symbolic space of traditional culture. The differences between revelations and traditions are associated with the axiological dynamics of traditional culture, the gap between ideal and practice.

6. Social remembering in traditional culture is of a corporate-hierarchical, associative-cluster, membrane nature. Ethnic memory in a multipolar traditional culture is poorly expressed.

7. Multipolar traditional culture implies polyphony and dialogue of meanings. However, the center of its axiology, its essence is the idea of transcendence, access to the aesthetic (spiritual) needs of man. It is reflected in narratives and social relations.

8. The existence of traditional culture is dialectical, dynamic and polymorphic. The existence of a Unified Tradition is possible in a universal conceptual form, and not in a specific individual form.

9. Tradition without reform, post-tradition without reform, counter-tradition without reform, reformed tradition - all this different variants the relationship between tradition and innovation. Reformed tradition is the most authentic direction for preserving traditional culture.

Theoretical and practical significance of the work. In theoretical terms, the dissertation is significant for the development of new analytical strategies for understanding traditional culture. If in the classical approach the personality with its life meanings was strictly dependent on objective supra-individual reality, then in the non-classical approach “human” everyday life with its hiddenness of the individual’s internal intentions, which ultimately makes global history. This is a new synergetic vision, according to which the behavior of a system depends on minor changes in its constituent elements.

The dissertation research materials can be used when delivering lecture courses in philosophy, cultural studies, history, and sociology. Government experts in the field of public organizations can rely on the characteristics of traditional groups and post-graduation movements.

For the social policy of the state, the conclusion is relevant that traditional culture to a greater extent satisfies a person’s need for communication and leisure, since a person here is viewed holistically as body-mind-soul, while in post-traditional culture he is partialized to the somatic, intellectual sphere , which contributes to depersonalization and alienation of the individual. Geopolitics can predict the behavior of binary cultural systems and assess the consequences of cultural raiding. The dissertation provides recommendations for preserving value and semantic diversity in the country, which can contribute to the sustainability of social institutions.

Approbation of research results. The main provisions, conclusions and recommendations of the dissertation research were discussed at the Department of Humanitarian Disciplines of the Vladimir Law Institute of the Federal Penitentiary Service. The provisions submitted for defense were developed in courses in philosophy and cultural studies, which the author taught at the Vladimir Law Institute, and presented at Russian and international scientific seminars and conferences:

Interuniversity conference “Russia, East and West: traditions, interaction, innovations” (Vladimir, 1997);

XIV International Congress of Aesthetics (Ljubljana, 1998);

Conference of the Laboratory of Virtualistics “Virtual Realities” (Moscow, 1998);

International Conference “Between Physics and Philosophy: Science and Philosophy” (St. Petersburg, 1998);

International Conference “The Problem of Man” (Moscow, 1998);

Interuniversity interregional conference “Russian thought in search of history” (Kovrov, 1998);

Educational and methodological gatherings of the teaching staff of the Vladimir Law Institute (Vladimir, 2000, 2001, 2002, 2003, 2004, 2005, 2006);

All-Russian Scientific Conference “Fraporable and Eternal: Problems of the Functioning and Development of Culture” (Novgorod, 2000);

International conference “Man - Culture - Society. Current problems of philosophical, political science and religious studies" (Moscow, 2002);

3rd regional conference “Russia and the problems of globalization” (Nizhny Novgorod, 2002);

ICANAS-37 Orientalist Congress (Moscow, 2004);

International scientific and theoretical conference “Science, religion, text: “Mahabharata” and “Bhagavad-gita”, tradition and interpretation” (Vladimir, 2006).

The purpose of the testing was to post a monograph containing the main provisions of the dissertation on the website http://philosophy.ru/tim/traditio.htnil to familiarize the general scientific community with the results of the research and provide feedback.

In addition, the content of the dissertation is reflected in the author’s published works, including in leading peer-reviewed scientific journals from the list of the Higher Attestation Commission. In total, 45 works were published on the topic of the dissertation with a total volume of 35.2 pp.

The structure of the dissertation is determined by the purpose and objectives of the research. The work consists of an introduction, 6 chapters, a conclusion, a bibliographic list of 380 titles, including 38 in a foreign language, and appendices. The total volume of the dissertation is 400 pages of typewritten text.

Conclusion of scientific work dissertation on the topic "Traditional culture"

Conclusion

Culture" is usually understood as a certain set of socially acquired and transmitted from generation to generation meaningful ideas, values, customs, beliefs, traditions, norms and rules of behavior through which people organize their life activities. The traditional model of culture has the same components. Its fundamental difference is qualitative - a special way of inheriting meanings. The emergent properties of socio-cultural objects in TC are associated not with technological characteristics, but with value-semantic ones.

To study the fundamental principles and forms of existence of TC, its typology, foundations and determinants of TC were identified; the value-semantic core of the TC has been determined; the significance of narratives in the inheritance of value-semantic structures is revealed; the socio-practical aspects of TC were studied; the vectors of cultural dynamics of TC are indicated; the optimal method of its inheritance has been identified.

When considering the essence, characteristics, typology of TC, it was found that the determining cause of TC is a special style of thinking, which has a hierarchical, standard, cyclical, emotional and semantic character, for which differences were found in the reflectivity of traditional cultures. It is shown that any culture is a response to the need for self-preservation, integrity, and certainty of human existence. A society with low reflectivity preserves itself by tabooing other branches of development and conveyor transmission of cultural norms. Tradition here acts as automatic inheritance. DTCs can be incorporated into RTCs when they reach the limit of stability, since they need a reflective justification for the stability of past automatism. It is recognized that a reflexive traditional society self-preserves through consolidation around the main meaning, subordinating all spheres of culture to it. A reflective innovative society self-preserves through ultra-rationalization of all spheres of life.

Reflexive cultures are divided into binary and multipolar. BTK are built on the exclusive principle of “either/or”, MRTK are built on the complementary principle of “both/and”. BRTCs are a source of civilizational fractures and confrontation. Therefore, the MRTK model was taken as the basis for the work.

The metaphysical features of TC are revealed. To do this, we resorted to comparing the fields of metaphysics of tradition and post-tradition. Metaphysics is the sphere of original meaning, which cannot be reduced to anything and is not conditioned. The metaphysical image of tradition emerges through the features of the style and categories of philosophical discourse, the status of the subject, freedom, and sign. An extremely important result of metaphysical research was the discovery that in MRTK not only the intellectual, but also the physical and emotional needs of the individual have metaphysical roots. In the information society, the reduction of the metaphysical to transcendental apperception leads to violence against the fullness of being. The needs to be and experience happiness are not explicated as metaphysical, which means that 2/3 of reality remain neglected. In MRTK, not only the need to “know”, but also the need to “be” and “feel” receive metaphysical support. Using the example of traditional cultures of Ancient China, India, and medieval Europe, it is substantiated that in TC it is not so much the name that mediates the connection between substance and consciousness, but non-verbal-aesthetic means. Extra-linguistic means contextualize communication and introduce an element of correctiveness to cultural interaction.

The position was put forward that the value-semantic unity and difference of culture is associated with the unity and difference of man. Man is united horizontally, fundamentally, substratally. The phenomenon of individual consciousness allows it to exist on different floors of the same building-body - “man”. How does the communicative convergence of people with their different worlds occur? This is ensured by three modes of codification and perception of experience - aesthetic, utilitarian and theoretical. Modes of perception are universal, since if they did not exist, another culture would be completely impenetrable to us. Thanks to these modes, we snatch from reality the experience corresponding to our code. This does not mean that the modes of perception are equivalent.

Only aesthetic perception can rightfully be called holistic, while others partialize the personality. It follows from this that aesthetic cognition dominates in TC.

Despite the abundance of material goods, there is a strong deficit of meaning in society. Meaning-forming institutions such as family, religion, labor dynasties, courts of honor are in decline. Meaningful behavior such as duty, honor, conscience, responsibility, devotion, love has become a rarity. Representatives of the authorities appeal to religious leaders with a request for help in educating young people, although the activities of the government institutions themselves are dictated by mercantile interests and are sometimes directed against the essence of man. The adult generation cherishes old meanings in a changing society or resorts to meaning therapy sessions (nature, vintage cinema, travel). The new generation is born with an innate deficiency of meaning and does not notice fatal changes in culture. Sociological surveys reveal the replacement of traditional Russian traits, collectivism, selflessness, and spirituality with the values of individualism, material security, and independence1.

Man is the only creature ready to get used to an artificial habitat, devoid of emotions and meanings. But, since for him the need for meaning is core, then when it is lost, he is deprived of orientation in objective world and cannot live as an impersonal object. The impossibility of existence without meaning is confirmed by the increasing percentage of suicides. Suicide means an intolerant protest against the loss of meaning.

Under the conditions of Soviet society, there was a clearly expressed semantic component, although not entirely consistent. In post-Soviet society, semantic structures have collapsed, and now we are unsuccessfully being remade into functional robots. Money, as many mistakenly believe, cannot be meaning; it is only a means of achieving it. Money, along with drugs, alcohol, gambling and sex is also created

1 See: Lebedeva I.M. Basic values of Russians at the turn of the 21st century // Psychological Journal. 2000. No. 3. T. 24. May-June. situation of illusory control over reality. The futility of life in a semantic vacuum is well demonstrated in the futuristic novel by A. A. Zinoviev “The Global Human Man.”

A significant contribution of the study is the determination of stable parameters of TC, such as the value-semantic dominant and the aesthetic support of being. In traditional society, meaning allows one to endure suffering. When a person is left alone with pain, deprived of meaning, he can no longer endure (the phenomenon of euthanasia). Post-industrial society develops a program of functional existence: a person is considered as a consumer of material goods. An alternative to this is traditional man, enriched with meanings, he does not lose mental balance when faced with physical and psychological suffering, since individual semantic structures are strong in him.

The work explores the significance of the mythological, religious, philosophical and scientific types of knowledge in TC. In post-traditional culture, mythological and scientific types of knowledge predominate, since through them the utilitarian and theoretical attitude is best transmitted, which are aimed at constantly updating meanings or even replacing them with technologies or procedures. The TC notes the immanent presence of the religious type of knowledge in all other forms of worldview. Religion in its own way pure form transmits an aesthetic attitude, and it is conservative in relation to values, meanings, and methods of transmitting the value-semantic core.

Based on the analysis of the legal relations of the Labor Code, the principles of the law of traditional society were formulated: normative character, metaphysical source, idealization of legal structures, syncretism of legal relations, universalization and individualization of law. The most significant thing for the study was that in a traditional society, sacred law extends to all spheres of human activity - private and public. In traditional society, the plurality and hierarchy of levels of consciousness is recognized, therefore legal relations are of a local-contextual nature. This generates external inequality, but forms a stable social consciousness through the routing of individual consciousness into local contexts.

The importance of narratives in the translation of the value-semantic core of TC has been established. TK is a type of organization of life activity based on a sacred symbolic system. Sacred narratives represent a closed semiosphere with many intangible, supersensory objects that can influence a person’s everyday life. The reality of the objects of sacred texts is verified not empirically, but through immersion in the semantic and value field of culture. Sacred texts document the modality of the TK mentality, its semantic architectonics. The Vedas served as the empirical basis for the study. It was found that Vedic narratives are divided according to the type of codification of levels of meaning: some convey utilitarian, others - cognitive, and others - aesthetic meanings.

Rg, Sama, Yajur, Atharva Samhitas are the most archaic layer of Vedic narratives with dominant utilitarian and functional content. Theoretical and aesthetic meanings are expressed implicitly and are in potency. Over time, revelation narratives lose their sacred meanings and become technologized. The dynamics of utilitarian meanings weakens, and then the meaning-forming principle is philosophical narratives (Upanishads), which generate theoretical meanings.

The Upanishads are narratives of theoretical modality. They symbolize the transition to a new, non-functional rationality and contain criticism of utilitarian meanings. The main theoretical meanings of philosophical narratives are concentrated around the theme of being and non-being, unity and plurality, substance and categories, hierarchy of levels of consciousness. An essential characteristic of the Upanishads is their reflection on the multi-level nature of consciousness and transcendence - as going beyond existing meanings, as well as the realization of potential meanings.

Philosophical narratives have their limit - sacred emptiness. With all the pathos of appealing to a person to renounce desires, the latter, together with emotions, remain a powerful source of his vitality. Human sensuality is fully embraced and guided by narratives and legends that carry aesthetic meanings. Epic narratives (Puranas, Mahabharata, Ramayana) bring the individual to the highest level of transcendence - aesthetic, devoid of pragmatism and the search for knowledge. At this level, potential meanings are revealed in a person’s personality, and he is affirmed in the specificity and integrity of his individual existence. The main task of aesthetic narratives is to satisfy the need of subjective taste, to express the meaning of history as the embodiment of a metaphysical game. It is concluded that the meaning formation of TC has a clear vector dynamics and fluctuates in the gap of praxis - logos - poiesis.

Narratives influence culture and are themselves influenced by it, because, in turn, culture cannot help but broadcast its experience through the interpretation of texts. The essence of a person is revealed in assigning meaning to his sign system, finding meaning. Sign systems can act as a repressive system if utilitarian and theoretical meanings are dominant in the culture.

Cultural identification of an individual or ethnic group can be made on the basis of knowledge of its values, which can be traced in social organization. The author sought to resolve the problem of the importance of ethnosocial memory in preserving the identity of the TK. The example of the ancient cultures of Harappa and Mohenjo-Daro is considered, and reasons are given for considering the Indus civilization co-constitutive in IE cultural genesis. When determining the essential grounds of belonging to a traditional community, one should proceed from a set of meaning-forming and semiotic factors. The study shows that the integrativeness of TC translation is sometimes ensured not even by belonging to a single language system or one ethnic group, but by the resonance of the value-semantic rhythms of culture.

The role of stratification in the functioning of the social memory of the TC, which is of a corporate nature, is revealed: there is no centralized, public, official social memory. Within a corporation, social memory is transmitted from father to son or from neighbor to neighbor, and it is reproduced within a narrow community of communicators. Therefore, in TC it is impossible to standardize social memory. The experience of TC research teaches that sustainable integration is possible not through forced mass media unification, but through the free value-semantic fragmentation of society. Social cells have the ability to self-constitute social memory.

One can learn from TK how to weave multiple individuations into a single social context. Post-traditional culture is built on the principle of exfoliation of individuations, their stratification, fragmentation and can offer mass media unification and formal legal equality as a unifying principle. However, mass media unification is again built on the principle of exfoliation, where each individual is alienated into his own television. Mass media unification cannot always provide meaning formation. For the stable existence of society, areas of increased semantic activity and meaning-transmitting institutions are necessary. They help relieve alienation and transmit value and semantic structures.

We examined the role of collective ritual actions in social memory. Joint artistic ritual actions (dhikr, kirtan, liturgy) best contribute to the translation of value and semantic structures, the removal of the negative unconscious in the form of alienation, fear, aggression, depression, and neuroses.

When analyzing the spatio-temporal dynamics of cultural genesis, symbolic and mythological prerequisites were found that allow us to say that traditional societies in ancient times had a single proto-culture. The dynamics of traditional society are also similar - it obeys the physical laws of entropy. Over time, the life meanings of society undergo divergence and take on a utilitarian character. Sacred symbols are profaned. Society becomes open, fuzzy, uncertain, individualistic. We do not limit ourselves to stating the universals of development, but also show the specificity and individuality of the development of traditional cultures using the example of the IE ecumene, which is considered the core of the Eurasian cultural family.

Culture originates, spreads, is destroyed, its core is preserved, and many different metamorphoses occur with it. Particular attention is paid to the interaction of tradition and innovation today. Using the example of VC, the optimal model for preserving TC was identified. The author reveals how in the situation of post-culture the imitation of tradition is carried out; its use as a commercial decoration is what brings the global post-cultural space closer together. Neo-Hinduism is considered as a phenomenon of stylization of tradition. VC underwent transformation and partially dissolved into amorphous neo-Hinduism. At the same time, it retained its originality in traditionalist teachings, coexisting with forms of neo-Hinduism. The problems of the relationship between tradition, post-tradition and counter-tradition are examined in detail using the example of VK. For this purpose, two principles of consideration are proposed - the attitude to the Vedas and to the idea of transcendence (moksha), which forms the value-semantic core of the Vedic system. The directions that accept the Vedas are called traditional, and those that do not make the individual dependent on his conditional status (caste) in achieving spiritual perfection are called reformed. Analysis of these principles gave several possible options for deploying the Labor Code in a new situation - (1) traditionalization without reform, (2) post-tradition without reform, (3) counter-tradition without reform, (4) reformed tradition

The peculiarities of global development, the essence of which lies in mutual cultural penetration and openness of systems, put forward new requirements for interaction with the cultural heritage of other peoples. The latter is impossible without analytical material devoted to the fundamentals of TC. We are in a period of formation of a multipolar, co-evolutionary world, in which, along with the process of globalization, different peoples are searching for their identity. This is the world where the next generations will live, and since polarization means opposing values and interests, its survival depends on the dialogue of cultures. The latter is especially important for the philosophy of culture, which is currently developing as a universal basis for world relations. “Now the West is looking carefully at the Eastern philosophical traditions, finding things there that suddenly take on a new meaning in modern life, although previously they were considered insignificant and often mystical or simply unscientific reasoning. The modern ideological situation, as it is developing in the world, puts the problem of dialogue of cultures on the agenda. And dialogue of cultures means that you don’t just impose some vital meanings of your culture on another culture, but enter into dialogue with it and find something in common, something that should unite you. While each culture preserves its identity”1.

The study made it possible to identify RTK as a way of organizing life activities, based on sacred sources, the most conservative translators of the value-semantic core of culture. It is shown what the TC substrate is and how over time it produces new forms of culture.

Previously, it was believed that traditional ideas were inevitably gradually changing. The paper proposes a model for preserving the axiological core of TC when norms and knowledge change. TK is not exclusively an artifact of the past. It continues its modified existence in modern forms that inherit its tradition. In new conditions, the old substrate becomes building material for a modern building, and old texts receive a different interpretation.

Therefore, the TC always exists in dynamics. In each temporal-spatial locus it changes in the details of transcendence, but retains its essence.

The study showed the features of modification of reformist traditionalism on the basis of other cultures. These processes manifested themselves as inc.

1 Stepin V.S., Guseinov A.A. The Internet has not yet become a philosophy // NG-Science. 2001. No. 6 (42). June 20. Lusivism, acculturation. The material considered is of interest for the analysis of dynamic processes in culture: differentiation, diffusion, interaction, degradation, stagnation, crisis.

TC is associated with the memory of the people, the inheritance of their life meanings. “Culture” and “tradition” are very close concepts. Both of them indicate the aspect of communication, transmission. Only “culture” is a concept associated with the content of activity (cultivation, nurturing, selection, sorting), and “tradition” is a concept associated with the form of activity (translation, inheritance, transmission).

TC together is a fertile layer, a conglomerate, an axiological mosaic. It invites the existence of a multidimensional person, presupposing freedom and pluralism, which in the West are now understood rather externally and are axiologically poor. The concept of the Vedic hierarchical society assumed internal freedom, diversity of meanings and religious pluralism, that is, a plurality of paths spiritual development. At the same time, there was some deep, superior idea that organizes the Vedic model and explains its shortcomings. This is the idea of transcendence, access to timeless space, the removal of binary ontology. It brings an element of hierarchy and teleology into the Vedic substrate, and then surpasses and complements it.

Sacred texts are written in a multi-layered language, this language of metaphors attracts those who like to glide across surfaces. But behind all the so-called “everyday values” there are higher ideas in a latent state, in potency. The sacred text is the Law, but periodically fermentation occurs in the body of culture, and out of the tension of the axial time, reformatory texts emerge, calling for grace that surpasses the Law, complements and replenishes it. The entire fullness of being is not revealed in the Law; its flavor, the aesthetics of selfless care, is filled with narratives of Love. The new covenants of Love establish the dominance of trust, mercy, compassion and cooperation.

In the aestheticization of VK, the image and teachings of Krishna play a central role. The thinning of the Vedic substrate and its aestheticization are marked by such milestones as the Bhagavad Gita, Bhagavata Purana, Shikshastaka. BG - leaven for Vedic substrate. There Krishna questions the utilitarian and theoretical approach as a metaphysical support for the individual and affirms the highest position of aesthetic interaction. BP is already a fermentation of minds, there is an intensification of the desire for the ideal of love and beauty - Krishna. ShSh is the mature fruit of an aesthetic attitude towards the world. This radical text reflected the experience of longing for the metaphysical Motherland, the avoidance of the lived-in space of the world and complete openness to disinterested self-abandonment. The aestheticization of VK contributes to its internal consolidation and the rejection of everything extraneous and ephemeral.

These observations enrich the theory of culture with another fact of cultural construction. Time not only causes wave changes in the semantic and value field of culture, a transition from a utilitarian-theoretical attitude to an aesthetic one and vice versa. At a new turn towards the aesthetic ideal, there is a convergence of the vital forces of society, a concentration on the general meaning, and on the “falling” wave there is a divergence and diversification of cultural meanings.

TK gives us a special interpretation of the phenomenon of time. She views time as an active transformative principle, and not just an attribute of matter. According to this model, time appears as a force of change in acts of consciousness. The essence of this time is not in duration, but in disidentification and modification. Time itself selects the most living and strong sprouts of TC. Such a “volitional” image of time reveals it from a new side - as an instrument of metaphysical mood and self-production of culture. This is the understanding of time as a substance. K. Jaspers called this time “axial”, giving rise to tension between worldly and transcendental orders and then leading to a radical restructuring of society.

If we understand the aesthetic in the authentic sense, as a disinterested action, then it is not the Renaissance1 that will be the heyday of the aesthetic attitude in Europe, but the Reformation. In the historical topoi of the Indo-Europeans, parallels in cyclical cultural changes are observed. Reformation at the beginning of the 14th century. characterized by a search for authenticity, trust, spiritual upliftment in both Europe and India.

Based on the results achieved, we can recommend paying attention to aesthetics as a means of value-semantic individuation. Aesthetics is not only about design, ergonomics, hair removal and silicone organs. The uniqueness of the aesthetic attitude is in revealing the purpose of being, the “flowers” of the garden of being.

The theory of culture can be enriched by consideration of value-semantic parameters in culture, because they provide energy for action and serve as powerful constitutive supports of socio-cultural objects. In the history of culture, it can be recommended to pay more attention to the consideration of TC, especially the dynamics of the development of multipolar reflective TC.

TC is a complex, heterogeneous object. We tried to identify its lines of force using the grid of classical concepts of European science. Outside the scope of the study were those TC resources that could be discovered by other private scientific methods. The phenomenon of tradition as such and traditions of a local nature remained outside the attention of the researcher: scientific, religious, philosophical, political, economic, national, etc. During the study, new problems arose: preserving the identity of small cultural traditions, interaction of heterogeneous traditional cultures, forecasting locality, the specificity of reflectivity in traditional cultures, the relationship between mentality, consciousness and social memory of traditional culture. The answers to these questions of the philosophy of culture have yet to be given.

1 It is characteristic that traditional India, like South Asia, did not experience cultural shifts comparable to the Italian Renaissance.

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