Svyatoslav Nikolaevich Roerich: an unforgettable meeting in Bulgaria. Humanitarianization of higher education
The educational publication is devoted to the history of cultural studies and consists of two sections. The first section includes theoretical provisions covering the main aspects and directions of cultural studies. When starting to study this discipline, it is necessary to have knowledge of the works of classical and world-famous authors that make up the main body of cultural science, therefore the second section of the textbook is devoted to the biography and creativity of cultural scientists different countries(Herder, Spengler, Toynbee, etc.).
Step 1. Select books from the catalog and click the “Buy” button;
Step 2. Go to the “Cart” section;
Step 3. Specify the required quantity, fill in the data in the Recipient and Delivery blocks;
Step 4. Click the “Proceed to Payment” button.
On this moment It is possible to purchase printed books, electronic access or books as a gift to the library on the EBS website only with 100% advance payment. After payment you will be given access to full text textbook within Electronic library or we start preparing an order for you at the printing house.
Attention! Please do not change your payment method for orders. If you have already chosen a payment method and failed to complete the payment, you must re-place your order and pay for it using another convenient method.
You can pay for your order using one of the following methods:
- Cashless method:
- Bank card: you must fill out all fields of the form. Some banks ask you to confirm the payment - for this, an SMS code will be sent to your phone number.
- Online banking: banks cooperating with the payment service will offer their own form to fill out. Please enter the data correctly in all fields.
For example, for " class="text-primary">Sberbank Online number required mobile phone and email. For " class="text-primary">Alfa Bank You will need a login to the Alfa-Click service and an email. - Electronic wallet: if you have a Yandex wallet or Qiwi Wallet, you can pay for your order through them. To do this, select the appropriate payment method and fill out the fields provided, then the system will redirect you to a page to confirm the invoice.
- History of the development of medicine (Document)
n1.doc
S. N. Ikonnikova
STORY
CULTUROLOGICAL THEORIES
2nd edition, expanded and revised
Recommended by the Educational and Methodological Association of Universities of the Russian Federation
Federation for Education in the Field of Historical and Archival Studies
As a teaching aid for higher education students
Institutions studying in the specialty
020600 "Culturology".
Moscow ■ St. Petersburg ■ Nizhny Novgorod ■ Voronezh
Rostov-on-Don ■ Ekaterinburg ■ Samara ■ Novosibirsk
Kyiv ■ Kharkov Minsk
2005
BBK 71.0ya7
UDC 168.522(075)
I42
Reviewers:
V. P. Bolshakov, Doctor of Philosophy, Professor;
V.V. Selivanov, Doctor of Philosophy, Professor.
Ikonnikova S. N.
I42 History of cultural theories. - 2nd ed., revised and expanded. - St. Petersburg: Peter, 2005. - 474 p.: ill. - (Series “Tutorial”).
ISBN 5-469-00310-8
The textbook “History of Cultural Theories” consists of two sections. In the first section - “Theoretical Problems of Culturology” - the main aspects and directions of culturology are revealed, many of which are covered for the first time. In the second section - “History of cultural studies in persons: biographies and creativity” - the views and ideas of leading cultural scientists from different countries are analyzed in detail. Recommended by the Educational and Methodological Association of Universities of the Russian Federation for Education in the Field of Historical and Archival Studies as a textbook for students of higher educational institutions studying in specialty 020600 “Cultural Studies”.
BBK 71.0ya7 UDC 168.522(075)
ISBN 5-469-00310-8 © JSC Publishing House "Piter", 2005
Table of contents
A word to the reader...................................................7
Section I. Theoretical problems of cultural studies
Chapter 1. Culturology in the system of humanities......10
Humanitarianization higher education..................10
Culture as necessary condition human life.... 13
Interdisciplinary connections of cultural studies...................16
The structure of cultural studies as a science...................................18
Contours of historical cultural studies......27
Chapter 2. Cultural space as a value
and national treasure.........................35
Trends in the cultural space of Russia............35
Cultural space as a Home...................................37
Architectonics of cultural space................40
Dynamism of space and cultural contacts.........44
Cultural space in national identity.... 47
Cyberspace - a new type of reality......51
Chapter 3. Time as a factor in the historical development of culture 56
Chronotope of culture: historical dimension......56
Images of time in the history of culture...................62
Continuity of generations as a dialogue of cultures..........65
"Fathers And children": the spectrum of relations between generations.....70
Chapter 4. Historical personology: sociocultural
context...................................... 80
Personality in the history of culture.........................80
Biography as “archeology of knowledge” ...................................82
Models of biographical research...................92
Section P. History of cultural studies in linden trees: biographies and creativity
Chapter 1. J. G. Herder: philosophy of culture of the Enlightenment.............................98
Life And activities................................98
Humanism, mercy, religion........................100
Education and upbringing.........................107
Chapter 2. E. Tylor and the ideas of evolutionism..............110
Basic ideas of evolutionism........................110
Milestones of creative biography........................114
Justification of the science of culture...................................115
Remnants in culture...................................118
Mythology And animism...................................121
Chapter 3. N. Ya. Danilevsky on the typology of cultures.........127
Stages of life And scientific activity...................127
The spectrum of relations between Russia and Europe...................129
Diversity of local civilizations...................135
The future of Slavic culture........................140
Chapter 4. O. Spengler on the prospects of European culture 143
Life and creativity...................................143
Morphology of world history........................145
Culture as style...................................155
World Historical Perspectives...................163
Chapter 5. A. Toynbee on understanding world history
and culture...................................178
ABOUT life And creative activity...................178
Comprehension of the meaning of history........................180
Dynamics of development of local civilizations........................182
The role of the spiritual elite...................................185
The breakdown of civilization...................................191
Way out of the crisis...................................195
Chapter 6. P. A. Sorokin on the dynamics of culture............200
Long way.........................................200
Values as the basis of a typology of cultures......211
The mysterious energy of love........................220
Chapter 7. P. N. Milyukov as a historian of Russian culture.... 225
Culture of Russian diaspora........................225
Stages of life's journey...................................229
“Essays on the history of Russian culture.”................233
A look at the development of culture in 1917-1930s yy............246
Chapter 8. L. I. Mechnikov about culture and nature...........251
Life And activities...................................252
Three stages of the historical evolution of culture............254
The role of water space...................................258
Chapter 9. G. P. Fedotov on the Russian national character 265
Life path...................................265
Russian national character......................267
Prospects for the development of Russian culture................272
Chapter 10. N.K. Roerich about Peace through Culture...........277
Life and destiny...................................277
The humanistic essence of culture...................281
Peace through Culture...................................285
Chapter 11. Yu. M. Lotman on the semiotics of culture...........291
Origins of semiotics research...................................291
Life path...................................292
Semiotic approach to the history of Russian culture......295
Semiotics as a method of cultural research............300
Semiosphere And symbolic core of culture......302
Chapter 12. G. Simmel on the philosophy of life and culture......308
Brief biography...................................308
Philosophical foundations of cultural history...................311
Fashion as a cultural phenomenon........................314
About male and female culture........................319
Chapter 13. A. Schweitzer: humanity as the basis of culture.... 327
Life stages And activities...................329
Illusions And dramas of the new Middle Ages................333
The moral principle of reverence for life......337
Chapter 14. M. Mead on anthropological foundations
cultural studies.................................345
Women's path to science................................345
The world of childhood in the context of culture......350
Models of historical continuity of cultures.........359
Chapter 15. J. Huizinga on play in culture...............367
The drama of life and creativity.........................368
Autumn of the Middle Ages: the history of everyday life...........370
Culture as a game...................................379
Diagnosis of a cultural crisis.........................385
Chapter 16. X. Ortega y Gasset about the invasion
popular culture.............................390
Biographical touches...................................390
Paradoxes of mass consciousness And culture...............392
Values as an impulse for the development of culture...................397
The role of generations in the history of culture...................398
Human And technology................................... 401
Chapter 17. F. Braudel on history material culture
. . . 403
About the biography of the scientist...................................404
Structures of everyday life.........................407
Technical inventions........................412
Money and financial settlements........................413
The city as the center of civilization.........................414
Symphony of the market...................................417
Chapter 18. A. Toffler about the civilization of the future..........420
About life and work.........................420
Waves of civilizations...................................422
The shock of meeting the future...................424^
The new “psychosphere” as protection of the individual......429
Chapter 19. L. White on cultural studies as a science............434
Life And creativity........................434
Culture as a symbolic reality...................436
The science of culture - cultural studies.................................... 438
The role of energy in the evolution of culture......441
Instead of a conclusion...........................444
Appendix...................................447
Recommended reading........................470
A word to the reader
This book is based on a course of lectures that was given for many years at the St. Petersburg State University of Culture and Arts, at the Republican Humanitarian Institute at St. Petersburg State University, and at the St. Petersburg Humanitarian University of Trade Unions. This made it possible to constantly adjust the course, choosing the most interesting names and problems, and to feel the attention of the audience to the style of presentation. I always wanted listeners not only to remember certain concepts, approaches, ideas in the study of culture, but for the authors to become “close acquaintances” for them; so that they feel the pulse of the scientist’s vital energy, experience the tension and difficulty of intellectual activity, delve into the drama of the events of the era and personal life. Perhaps this is why the book contains so few criticisms, polemics and disagreements with the authors.
However, there are other reasons for this.
Firstly, in Russian social science there was too much critical literature, which one-sidedly presented the views of thinkers who adhered to a different methodology. It was important to know not the originality of the concept, but “what Feuerbach did not understand,” as we said in our student years. I wanted to avoid this ease in handling the classical heritage, when a world-famous scientist becomes a pathetic half-educated person.
Secondly, the reader himself must form his own position and attitude towards theoretical ideas, receiving only an impulse for subsequent studies. This opportunity is open, because all literature is now available - translated and published. Essays can serve as a guide in the almost boundless sea of cultural knowledge, give an idea of the enormous thinking power of scientists, their historical, social, and cultural erudition, which made it possible to create original works and concepts.
Thirdly, I wanted to especially emphasize and highlight individuality literary style and the handwriting of each author, his worldview, premonition of social and spiritual catastrophes, crises and conflicts.
It can be said about every thinker that he was a Prophet. That is why cultural studies are so relevant and modern. Sometimes it is difficult to get rid of the feeling of the absence of historical distance, the remoteness of the historical context; it seems that they are written “about us,” “here and now.” Obviously, this is precisely where the immortality of the classic lies. spiritual heritage.
When starting to study cultural studies, it is necessary to have knowledge of the works of classical and world-famous authors that make up the main body of cultural science. Without them it is impossible to “move on”. The evolution of ideas about culture has gone in not one but many directions, and this diversity is reflected in this book. In the course of historical development, concepts and theories did not cancel each other, but increased the volume of knowledge of the complex phenomenon of culture.
Usually, when finishing a book, you want to quickly put an end to it, draw a line under the research. During the work you get tired of it, and you want to do something else. Nothing like that happened to me this time. On the contrary, there was a desire to continue the study of the history of cultural studies, because only the first steps have been taken in this direction.
The history of Russian cultural thought, including the culture of Russian diaspora, needs in-depth study. It is interesting to imagine how cultural studies developed in the countries of the East. The time has come to explore in more detail and detail the contribution of domestic scientists, writers, art historians, and teachers who contributed to the formation and development of cultural studies in Russia. I would like to hope that these studies will attract young scientists. A dialogue with an interesting and original thinker enriches not only the intellect, but also induces a state of spiritual harmony in communication with the world and other people, and opens up new horizons in the knowledge of culture.
Special thanks to the rector of the St. Petersburg State University of Culture and Arts, Doctor of Historical Sciences, Professor P. A. Podbolotov for his kind support of scientific research and the development of cultural studies.
I thank my colleagues at the Department of Theory and History of Culture of St. Petersburg state university culture and arts, as well as teams from the Department of Philosophy and the Department of Cultural Studies of the Russian Humanitarian Institute and the St. Petersburg University of Trade Unions; reviewers who made valuable comments and suggestions; my students and graduate students.
Svetlana Ikonnikova
Section I
THEORETICAL
PROBLEMS
CULTURAL SCIENCE
Chapter 1
CULTURAL SCIENCE IN THE SYSTEM OF HUMANITIES
Humanitarianization of higher education
The rapid pace of social change in Russia, the modernization of society and the spread of market relations in all spheres of material and spiritual life place new demands on the system of training specialists with higher education.
According to UNESCO, the 21st century should become the “century of education,” and Russia is making its contribution to updating the system of higher professional education.
The main contours of the new concept of higher education are to determine priority areas in the training of specialists, to develop and socially design new models of educational institutions, to create, along with state universities and academies, a large number of commercial, private and other types of social institutions of higher education that train specialists for individual , proprietary programs, but based on state standards.
Central The idea of the philosophy of education is to strengthen the humanitarian training of specialists of any profile.
The humanitarian foundations of education contribute to the formation of a world of spiritual values of the younger generation, ideas about dignity and honor, responsibility and duty, rights and obligations, patriotism and hard work, respect for the individual and mercy. Humanities introduce young man to the riches of world and domestic culture, contribute to the establishment of mutual understanding and harmony between peoples.
Humanitarianization of education protects a person from technocratic myopia and primitive pragmatism, helps relieve psychological stress, helps restore mental balance and health, increases creative potential and personal resilience.
The development of humanitarian culture creates unique “zones of stability”, familiarization with eternal values, masterpieces of the world and Russian art, creative discoveries V various fields ah culture.
It is these factors that determine the strategy for the development of higher education in Russia. Culture becomes the basis for specialist training, because it opens up wide opportunities for studying spiritual heritage and provides guidance in life. modern society, determines the vector of interests and worldview of the individual.
Various forecasts about the decreasing role of education and the advantages of narrow specialization did not come true and were rejected by practice. Moreover, in our country, as well as throughout the world, there is an “educational boom”, reflecting the increasing needs of society for certified specialists of a high professional and cultural level, who have fundamental training and are ready to make decisions in constantly changing circumstances.
Vocational education is becoming a prerequisite even in those areas where, until recently, only practical or political experience was sufficient. A certified specialist becomes an “important person” in all areas of activity. Career success, volume and intensity of employment, material security and income, opportunities for self-realization and creativity depend on the level of education.
Reflecting on these trends, the French sociologist P. Bourdieu called education “symbolic capital”, which can provide a chance to improve social status personality, become a factor in social mobility, changing a profession to a more prestigious and highly paid one.
Sociological studies of modern students indicate that in the new conditions of modernization of society, ideas about life prospects and values have changed significantly. Higher education is seen as the “key to success”, an opportunity for a fast career, a secure lifestyle and comfort.
These new orientations significantly changed the mentality of the student body. Previously, the center of life strategy was the problem of obtaining education in accordance with personal preferences, albeit at low wages. Future professional biography was determined by gradual advancement through tariff schedule. As a rule, decades passed before a vacancy arose and a transition to the next position became possible. The “ceiling” could only be reached at retirement age. High aspirations and the desire for success were not supported by superiors and public opinion and aroused suspicion and censure.
Selfless activity, enthusiasm and initiative were especially valued. The concept of a career had a negative meaning, because it meant the use of cronyism and dishonest means.
In an open society and market relations, a different approach to the problem of social mobility arises. Here, changes in fate are possible during a short period of life, repeated changes in professions and social roles, career takeoff, movement to high positions, bypassing the usual stages and steps. Education as “symbolic capital” performs the hidden function of advancing to power, which has a special attractive force, because it contributes to social ascent along the “ladder of success.”
Students prefer jobs with high pay, the opportunity to do business, combine work with study, and have practical skills professional activity, have comfortable working and rest conditions. Prestige and the practical need for a specialist, the image of a leader and power, material security and financial independence also play a significant role.
Among the personal qualities that are valued are confidence in one’s competence, sociability, initiative and enterprise, the ability to take risks and win, and achieve success. Energy, assertiveness, value of time, efficiency and pragmatism, efficiency and commercial calculation determine the trajectory of life strategy.
These qualities largely shape the “generation of hope.” General energy tone becomes the basis of motivation, and the “man of success” becomes a life ideal.
The education system must offer young people a set of mechanisms to adapt to new conditions in order to find their way in a rapidly changing world. It is necessary to determine a new relationship between the humanities, technical and natural sciences, theory and practice, fundamental and applied knowledge, between the standard and author's variations, the traditions of higher education and innovation, freedom and responsibility.
XXI century will significantly expand the required set of knowledge and personal advantages, making it mandatory not only to have perfect computer skills and marketing skills And management, new technologies in business, practical use foreign language for the purposes of international communication, but will also make higher demands on the level of spiritual culture.
The humanities open up broad prospects for the development of a specialist’s personality. They not only form a body of professional knowledge, but intensively contribute to the modernization of consciousness, realizing the creative potential of criticality, independence, stimulating innovative thinking, influencing a person’s life guidelines.
The strategy for updating higher education is determined by liberation from the ideology of dogmatism, expanding the range of knowledge, the ability to preserve heritage and discard outdated concepts before they become shackles on the path of development.
The acceleration of the pace of modernization of society entails changes in the world of values, and the system liberal arts education can prepare a young person to face the future. Possession of information takes on the meaning of “new property”, changing the nature of political, economic, and moral relations. On this basis, a new layer of modern civilization is being formed with its own requirements for professional competence and the spiritual world of the individual.
Culture as a necessary condition of human life
Human culture is rich and diverse. It arose at the most ancient stages of the development of society and is inextricably linked with its history.
Each nation contributes to the general fund of world and domestic culture. In society there is a constant process of enriching culture, creating And dissemination of values and achievements.
The entire artificial world around us is a world of culture created by man. Tools and means of transport, technical inventions and scientific discoveries, language And writing, works of art and moral standards, philosophies and systems of political power, legal codes And religious beliefs,
Education and upbringing systems, healthcare and sports, traditions and rituals, holidays and rituals - all these are manifestations of creative initiative and human activity.
The most important feature of culture is its “all-pervasive” nature, its indispensable inclusion in all spheres of life of society and the individual.
The word “culture” is found in almost all languages of the world. It means cultivation, change, improvement made by a person in the process of purposeful activity.
Culture combines tradition and innovation, stability and variability, forming a continuous process of historical continuity, preservation of cultural heritage and creative renewal. In culture there are creative unions and associations, numerous social institutions, museums and libraries, cultural institutions and leisure organizations that contribute to the development of culture.
The main purpose of culture is to constantly promote the spiritual development of man, the full disclosure of his talents, gifts and abilities.
By creating a diverse world of culture, a person simultaneously develops his creative powers and shapes his spiritual appearance. In a certain sense, a person is the measure of culture. Whatever sphere of culture we consider - scientific discoveries or technical inventions, works of literature and art, norms of morality and law - its significance is determined depending on the influence it has on the spiritual world of the individual: whether it contributes to the development of humanity and nobility or spreads misanthropy and evil.
In spiritual activity, the process of human self-realization is carried out, when, on the basis of mastering the historical heritage of world and domestic culture, upbringing and education, spiritual values are created, abilities for work, knowledge, creativity and communication are developed.
Thus, culture- a multifaceted, complex, historically developing social phenomenon, a way of mastering reality, realizing human creative potential in the sphere of material and spiritual activity.
The development of culture is of particular importance in modern world. Preservation of cultural heritage, respect for natural resources, maintenance of original cultures different nations, establishing contacts for the purpose of mutual understanding and enrichment of cultures, developing the spiritual interests of the individual - all these are global problems that require the combined efforts and energy of politicians, cultural figures, and every person. Successful implementation significantly depends on the level of culture social projects and reforms for the renewal of society, peace and harmony in interethnic relations, improving the quality of people's lives.
A realistic analysis of the state of culture in our society allows us to assert that of the many problems, the most difficult is the problem of cultural deficiency. This causes particular concern and general concern, because it indicates a deep spiritual crisis, loss of value guidelines, moral disunity, the spread of vices and violent ethnic conflicts, aggressiveness and hostility, vulgarity and immorality, and the spiritual degradation of man. The deficit of culture reveals itself in limited spiritual needs, primitiveness and mental bad manners, utilitarianism and social apathy, lack of genuine intelligence, in nationalist prejudices and anarchic permissiveness.
There is a need for a rise in spiritual forces that contribute to the humane improvement of society, a change in the spiritual atmosphere, the encouragement of talents, and the development of individuality.
Low culture negatively affects all phenomena of social life, manifests itself in political irresponsibility, economic mismanagement, lack of emotional tact, inciting ethnic conflicts, in a destructive attitude towards nature, in the degradation of the spiritual image of the individual. The way out of the economic, political and spiritual crisis lies in the rise of the culture of the entire people and each person, in giving the development of culture priority importance. Humanitarian culture is based on the democratization of society, openness and freedom of creativity, pluralism of opinions and respect for each other, full encouragement of cultural contacts and mutual understanding national cultures, preservation of historical monuments and expansion of the scope of cultural heritage.
In each new generation, the cultural layer must constantly increase, constituting the basis for spiritual growth and moral stability. This implies Special attention of all countries to the development of culture in all its aspects - technical and artistic, economic and political, environmental and moral, philosophical and religious; to the formation of spiritual needs, to the ability to solve social and cultural issues from a humanistic perspective.
Interdisciplinary connections of cultural studies
The growing process of mutual influence of cultures, the comprehensive development of the national-ethnic identity of cultures, the study of the dynamics and dialectics of the functioning of cultures in society, the formation of human spiritual values stimulate the interest of researchers and practitioners in the development of cultural studies as a science and branch of the humanities.
It must be emphasized that cultural studies arose at the “intersection” of a number of sciences, such as history, philosophy, pedagogy, ethics, sociology, ethnography, anthropology, social psychology, aesthetics, and art history. The list of such relationships can be continued.
The interdisciplinary nature of cultural studies expresses the general trend of modern science: strengthening integration processes, mutual influence and interpenetration of various fields of knowledge in the study of a common object of study. The logic of scientific knowledge leads to the synthesis of a number of sciences, the formation of an interconnected set of scientific ideas about culture as an integral and diverse system.
Philosophy opens the way to knowledge and explanation of the essence of culture. Sociology reveals the patterns of the process of functioning of culture in society, the features of the cultural level of various groups. Psychology makes it possible to better understand the specifics of human cultural and creative activity, his perception of cultural values, and the formation of the spiritual world of the individual.
Anthropology and ethnology contribute to the study of the national-ethnic identity of the culture of the peoples of the world, the role of culture in interethnic relations.
Art history and aesthetics reveal artistic culture in its originality, uniqueness and emotional power of influence on people. Related sciences are not only a “nutrient” environment, but also a necessary foundation for cultural studies.
The question may arise: what new does cultural studies add if it is enough to know history or psychology, ethnography or art? However, it is quite obvious that each of these aspects does not exhaust the entire “volume” of culture, but only reveals its individual aspects. In addition, cultural studies does not simply mechanically borrow knowledge obtained by other sciences, but organically includes them in an integral system of the science of culture, creating general model or a picture of the culture of a certain era. The study of the general contours of culture is organically combined with a deep understanding of the uniqueness and relative autonomy of national cultures.
Culturology, being a humanitarian science, studies culture as a historically developing, multifaceted, complex social phenomenon, a way of human life that expresses its generic specificity and purpose. Since culture covers all types of human activity, his thoughts and feelings, mind and will, it is an integral attribute of human existence. Not a single area of life - be it economics or politics, family or education, art or morality, leisure or sports - is possible without culture.
Culturology studies the essence and structure of culture, the process of its emergence, development and functioning; national-ethnic uniqueness of the cultures of the peoples of the world; spiritual values of culture and creative achievements of humanity; the formation of the spiritual world of the individual and the possibility of its self-realization; the activities of social cultural institutions that carry out the process of cultural continuity, and the interaction of civilizations.
Culturology helps to systematize historical and humanitarian knowledge, understand the phenomena of social life in a single semantic context, and reveal the unity and integrity of world civilization, consisting of many unique cultures of the peoples of the world. Knowledge of cultural studies is essential for achieving spiritual maturity, for developing the ability to think about social and human problems from a scientific point of view, for the ability to take into account the pluralism of opinions and values, for cultivating in a person the traits of intelligence, benevolence, humanity, mercy and nobility.
Creating an atmosphere of deep respect for the culture of peoples, the desire for mutual understanding and cooperation contribute to the establishment of humanism in relations between people, develop a sense of responsibility for historical destinies world culture.
The modern world is characterized by particular tension, dynamism, contradictory trends and alternative positions. Culture has great potential in seeking agreement, establishing the priority of common human values.
The high mission of culture is not limited only to global problems. It is addressed directly to a person, his daily life, determines the guidelines and meanings of human existence, opens the way to freedom and creativity, gives internal strength to overcome life's anxieties, dramas, tragedies, inspires optimism and hope, and promotes the revelation of individuality.
The structure of cultural studies as a science
The emergence of a new branch of science always causes a mixed reaction in the scientific community. One can recall genetics and cybernetics, sociology and psychology, which caused not only discussions among specialists, but also prohibitions, condemnations and persecutions. Fortunately, those days are over. But wariness towards new science remains. Diametrically opposed points of view, enthusiastic or skeptical assessments are expressed about cultural studies.
Nevertheless, “the caravan is moving”, cultural studies are mastering the scientific and educational space. It is one of the humanitarian disciplines in universities; doctoral and candidate dissertations are defended in cultural studies, textbooks and monographs are published, and conferences are held.
But this is only the “first wave”, which, when it recedes, exposes underwater reefs and rocks. The lack of clarity of the general boundaries of the subject and area of cultural studies, the relationship between its structural sections and the logic of construction, the mechanical connection of various spheres of the spiritual and material life of society, and the inability of researchers to apply a systematic approach significantly reduce the level of cultural studies. Very poor and imitative, but by no means the best examples scientific literature, language of articles and monographs. Passion for abstract schemes, overload with concepts and terms, lack of analysis of real phenomena and processes undermine interest in science. The authors of many books and textbooks follow a common pattern, repeating each other, even using the same examples.
It seems that the “vacuum” that has arisen in the educational space is simply being filled. Perhaps this happened because the inclusion of the subject was ahead of the publication of literature and it was necessary to ensure the educational process. Therefore, many textbooks are written, as they say, “off the cuff”, by a team of authors, without much experience in teaching a complete course, and most often by specialists in other humanities. By the way, it should be noted that professional cultural studies began to be trained only in the 1990s. It is natural that it will take some time before new specialists gain authority and confidence.
However, despite all the criticism, one can assess the current situation quite optimistically. I am pleased by the recognition of the scientific status of cultural studies, inclusion in the system of humanities education, and the involvement of the intellectual forces of Russian science in the development of theoretical problems and promising scientific directions. I am sure that the trajectory of the rise of cultural studies will be evidence of its flourishing in the coming years.
If we recall the history of the development of sociology, it seems more dramatic. There were disputes about the relationship between sociology and social philosophy, about the subject and structure of sociology, about applied research and special sociological theories, the conceptual apparatus and the reliability of recommendations.
It is safe to say that the science of culture is no less, and perhaps even more complex, than the science of society.
Culture is a complex, open, diffuse, self-organizing system. It covers various aspects of human interaction with other people and with oneself, with nature and society. The communicative essence of culture encourages dialogue, stimulates creativity and activity, knowledge and understanding.
As an integral attribute of human existence, it is “everywhere and everywhere.” This breadth of cultural area makes it difficult to define its subject area.
Man, as the creator of culture, is “engaged” to it through the close ties of everyday life, but is also “doomed” to master its norms and values, symbols and traditions. Creativity and innovation are necessary impulses in the dynamics of culture, but humanity only gradually accepts them as a benefit and value. These two faces of culture gave rise to an attitude towards it either as the highest achievement of reason and talent, or as fetters limiting freedom.
In addition, cultural phenomena elude rationalistic analysis and are not always amenable to precise description and explanation. They remain uncertain, understated, mysterious and mysterious. Culture is internally contradictory and difficult to predict. All these features of the cultural phenomenon make it difficult to study. The humanities, to one degree or another, are aimed at understanding culture. However, each of the sciences is addressed to one area of culture and does not exhaust the entire volume, and “narrow depth” often limits a holistic understanding of cultural processes. Scientists have repeatedly reflected on the paths and destinies of the development of cultures and civilizations, on the mechanisms of historical continuity and transmission of cultures, on the unity and diversity of cultures of the peoples of the world, on the meaning of creativity and spiritual energy of man, on freedom and values, on periods of exaltation and flourishing of cultures, but also about dark tragedies in cultural history. All these and many other problems have always worried humanity.
Culturology reveals the invariant structures of cultural phenomena and determines the dynamics of their changes. She looks at these problems from at least three aspects:
1) differentiation of cultural phenomena to identify their social and cultural significance, symbolic and iconic value;
2) integration of the phenomena being studied in the context of culture, ensuring a systematic and holistic analysis;
3) comparisons and comparisons of phenomena, theoretical support for comparative studies for understanding the cultures of different peoples and regions.
Culturology appears as a complex of sciences about culture. Each of them has its own area and subject of research, preferred categories and terms, methods and source base.
The process of emergence of special cultural theories testifies to the development of science. Now it is moving at an accelerated pace, although somewhat chaotically. Obviously, the interests of researchers, accumulated material, and practical needs play an important role.
Special theories have their own sphere of research, interact with a certain range of sciences, and differ in the language of description. Another process also occurs when, within general cultural studies, areas of knowledge are identified that acquire independent scientific status. Thus, “axiology of culture” emerged from the philosophy of culture, “semiotics of culture” from the theory of culture, and “ethnoculturology” from cultural anthropology.
They are also called “ecology of culture”, “regional culturology”, “historical culturology”, “historical personology”.
The science of culture is called differently: cultural studies, cultural studies, social cultural studies, cultural theory, philosophy of culture, cultural anthropology. Upon closer examination, they explore culture as an integral social phenomenon, but in different aspects: philosophical, sociological, anthropological, ethnic, historical, psychological.
The most successful name is “cultural studies” - it defines the study of the morphology, infrastructure or statics of culture as a system, as well as the study of the dynamics of cultural processes of various historical eras and regions.
Culturology is in the process of becoming, its silhouette is not yet clear enough. Nevertheless, researchers have great prospects, because this science is open to creative search and initiatives.
A fragmented world is gaining unity in culture; humanity, more than ever before, has felt the need for mutual understanding and communication.
Culturology as an independent branch of science consists of six interrelated sections:
1) history of world and domestic culture;
2) history of cultural theories;
3) philosophy of culture;
4) sociology of culture;
5) anthropology And psychology of culture;
6) applied cultural studies.
Each section has its own object of study, differs in the specifics of analysis, methods and practical recommendations used in solving specific problems.
Cultural history explores the real process of continuity of cultural development of different eras and countries And peoples It provides rich material testifying to the diversity of cultural achievements and values, the contribution of peoples to the world culture of mankind, the difficulties and contradictions of the cultural-historical process, the fate of the great civilizations of Europe, Asia, India, Russia, China, America, Africa, Australia And other regions of the world.
The history of culture forms knowledge about cultural heritage, searches and discoveries, monuments of material and spiritual culture, values and standards of life, ideals and symbols of different peoples; explores the origins, origins of cultural phenomena, the process of their spread. Cultural history is the memory of humanity passed on from generation to generation.
For cultural studies, cultural history forms the foundation of theoretical concepts.
History of cultural studies studies the process of development of theoretical ideas about culture and its laws.
The science of culture has a long history. For many centuries, scientists and writers have sought not only to explore the culture of certain peoples, but also to understand the trends in its development, to find those main reasons And the patterns that govern this rich and diverse phenomenon. Already in Ancient Greece, as well as in the East, in many treatises one can find unusually accurate and deep judgments about culture.
As a science, cultural studies was formed in the 18th century, and the German philosopher Johann Gottfried Herder was one of the first to lay the scientific foundations of the theory of culture. World famous researchers turned to the study of culture. They sought to understand and explain culture as an integral social phenomenon. An exposition of their views will be given in subsequent chapters.
The history of cultural studies, the process of movement of human thought in its attempts to scientifically comprehend culture, is still waiting for its researchers. Certain theories were not always reliable; they often reflected the desire to pass off wishful thinking, to present the process of cultural development in an illusory form, or to fill it with gloomy forebodings of a spiritual crisis and the collapse of human relationships.
Periods of “storm and stress”, profound changes in the consciousness and life of people were replaced by times of relative calm, alarming premonitions sometimes they became prophetic visions, and hopes turned into utopias. The history of cultural studies provides extraordinary scope for creative thinking. It should be noted that historians, philosophers, anthropologists, ethnographers, sociologists, writers, and teachers made an invaluable contribution to the development of cultural studies. In their theoretical heritage one can find such deep thoughts about culture that are not subject to time.
Philosophy of culture explores the concept, essence and structure of culture, determines its function in society, clarifies the relationship between culture and nature, culture and civilization, the role of mass media in the dissemination of culture, studies the plurality of linguistic and symbolic forms of culture, the historical unity of humanity and the process of mutual influence of cultures, global problems of our time and the role of culture in their resolution.
Culture covers all means and mechanisms of activity, values and creative potentials of a person. In the broadest and rather abstract sense, culture is a way of realizing human spiritual powers.
Culture appears as a method and technology of activity, professional skill, norms and forms of organization cultural life. To discover the technology and language of culture means to get closer to its understanding, to master the way of activity. Culture acts as a factor in regulating human activity, coordinating his efforts and abilities, knowledge and skills, managing social processes and personal lifestyle.
Culture is the form and content of a person’s socio-cultural experience, the enrichment of his spiritual world, the realization of his abilities and gifts, talents and values.
Culture is created by man, but it itself has a significant impact on his spiritual appearance. The humanistic meaning of culture lies not only in the creation of values that replenish the treasury of culture, but also in the changes that occur in the individual in the process of their development. It is on this basis that a person’s creative potential is formed.
One can list many approaches to understanding the essence of culture.
Philosophy of culture explores the dialectics and dynamics of cultural processes, the role of cultural contacts in changing original cultures, periods of rise and crisis, the role of the spiritual elite as an impulse for cultural development, the interaction of culture and civilization, ethnicity and culture, changing cultural paradigms and values. The problem of periodization of the cultural development of mankind needs a philosophical justification.
Sociology of culture explores the process of functioning of culture in society, trends in cultural development, manifested in the consciousness, behavior and lifestyle of various social groups.
In the social structure of society, groups of different levels are distinguished. Macrogroups are classes, strata, nations and ethnic groups. Each of them has its own cultural characteristics, value preferences, tastes, style and lifestyle. Along with them, there are many microgroups that form various subcultures. Communities can be distinguished according to a number of characteristics: age subcultures of children, youth, adults, old people; confessional - depending on religion; professional, which emphasizes belonging to a certain type of work activity and the commonality of interests and needs associated with it. The emergence of group forms of culture is possible in political parties and movements. Groups with deviant behavior also form their own structure. There are subcultures of mafia and criminal groups.
The multiplicity of structures creates a “mosaic” picture of cultural life. The sociology of culture “recreates” this diversity, reveals the dynamics of their development, the reasons for consolidation or disintegration, dissolution in general trends or crystallization of new values.
An important direction in the sociology of culture is the study of the cultural consequences of such processes as the democratization of society, the influence on the state of mind of openness and freedom of speech, economic and political reforms, changes in cultural needs and human interests in conditions of urbanization, migration, environmental and spiritual crisis.
The sociology of culture makes it possible to present a typology of personality depending on the attitude to the current social situation.
No less interesting is the sociological analysis of the activities of various social institutions designed to ensure the satisfaction and development of people's needs and demands. The activities of the education system, various cultural institutions, and the media always involve cultural analysis, which allows us to make judgments about the effectiveness of their functioning, creating conditions for personal development, and improving the quality of life.
In the sociology of culture, three levels of knowledge can be distinguished.
First level characterizes the most general trends in the development of modern culture, reproduces its most common values, lifestyles, and behavior patterns.
Second focuses on the culture of various groups, types of cultural activities, the relationship between traditions and innovation, the system of dissemination of cultural values, and their assimilation by man.
Third level is based on sociological information obtained from empirical research using survey methods, interviews, participant observation, documentation analysis and social statistics.
The sociology of culture is directly related to the solution of practical problems, it is intended not only to “give out” information, but also to indicate ways to overcome contradictions, to involve a wide range of organizers and workers of cultural institutions in their solution.
A rather complex problem in the sociology of culture is the development and standardization of indicators or indicators for determining the cultural level and changes in spiritual needs. At first glance, everything here is unique, original, and therefore internally resists any pattern, a single measure, and even more so any standard. Nevertheless, in order to know about trends, one must start from a data set that allows for quantitative and qualitative measurement. Moreover, an arbitrarily chosen indicator can distort the idea of reality and create a false (improved or worsened) picture of the actual state. All this indicates the great responsibility of sociologists for the information presented.
Any collection of facts inevitably presupposes theoretical understanding and generalization, without which the facts lose their meaning. But between theory and empirics there is also Feedback, when the building of the theory is “completed” due to the data obtained, which makes it possible to identify new trends in the development of culture.
Due to this specificity, the sociology of culture requires a specialist to master the methodology and technology of sociological research, fluent and professional knowledge of methods, and the ability to work with a computer. The sociology of culture organically relies on many special sociological theories that are “related” to it in their object of study and significantly complement ideas about cultural processes and knowledge. Interdisciplinary connections are established with the sociology of art, the sociology of morality, the sociology of youth, the sociology of crime and deviant behavior, the sociology of leisure, the sociology of the city and other sciences.
However, each of them is unable to create a holistic idea of cultural reality. Indeed, the sociology of art provides a wealth of information, but only about artistic life society, and the sociology of leisure shows how free time is used various groups population.
It is obvious that it is impossible to equate this very important but partial information with culture as a whole. It is quite clear that a higher level of generalization is required. And this task is performed by the sociology of culture.
Anthropology and cultural psychology explore the relationship between man and culture, the processes of formation of the spiritual world of the individual, the formation and implementation of abilities, gifts, talents, the embodiment of creative potentials in activities and their results. The socio-cultural evolution of personality continues throughout life, but childhood plays a special role And youth, when the foundations of value positions and interests are laid.
Cultural anthropology reveals the “key” moments of socialization, acculturation and enculturation of a person, the specifics of each stage of the life path, studies adaptation to the cultural environment, to educational and upbringing systems, the role of family, peers, and generations. Particular attention is paid to the psychological justification of such universal cultural concepts as life, soul, death, love, friendship, faith, meaning, and the spiritual world of men and women.
This area of research is close to philosophical, social anthropology, and historical psychology. It began to develop especially intensively in the 1960s, although its foundations were laid in the previous decades of the 20th century.
The main direction is the study of the process of socialization of the individual in different cultures, the influence of the natural and cultural environment on the spiritual world of man, the characteristics of the national character, the interaction of ecology and ethnicity.
Cultural psychology pays special attention to the interaction of natural-biological, energetic and cultural factors in determining the motives of human behavior, emotional states of anxiety, restlessness, aggressiveness, as well as love and hope; elucidation of social and psychological mechanisms of creativity and talent; the world of childhood as a crucial period in the development of culture.
Cultural anthropology analyzes the ethnic and regional characteristics of culture, the individuality of the individual, its uniqueness and originality, the relationship between conscious actions and unconscious impulses, the sources of vital energy and the attractive power of influence on other people, mental health and charm, falsehood and hypocrisy, aggressiveness and evil.
Applied cultural studies researches the organization And technology of cultural life of society; activities of cultural institutions, cultural centers leisure, amateur and initiative interest groups; holding mass holidays, festivals, forums. The main focus is the development of cultural policy; economic, political and spiritual support for the implementation of cultural programs. Applied cultural studies studies the interests of the public, motives for engaging in culture, and forms of organizing leisure time.
Activities of theaters, cinemas, museums, concert and exhibition halls, clubs and palaces of culture, libraries; educational work of creative unions and foundations, the All-Russian Society for the Protection of Historical and Cultural Monuments, as well as other public organizations and associations - all this is the object of scientific analysis.
Applied cultural studies has practical nature, and specialists have organizational skills that contribute to the realization of the spiritual needs of various categories of the population.
The listed sections define the general contours of cultural studies as a science. Each of them requires in-depth research. Scientific interests can be focused on various aspects and reflect individual preferences.
Culturology is a complex science, the basis for the humanitarian orientation of consciousness and behavior, for understanding domestic and world culture.
Contours of historical cultural studies
Certain difficulties arise when clarifying the specifics of historical and cultural studies. History, ethnography, and art history have traditionally turned to the history of culture. The same can be said about branch sciences: the history of technology, the history of science, the history of arts, the history of morals, law, philosophy, religion and other forms of spiritual life of society.
Many methodological issues require special discussion:
Boundaries between social history and cultural history;
Between the philosophy of history and the philosophy of culture;
Between the historical process and theoretical modeling;
Between cultural heritage and cultural transmission;
Between describing phenomena and understanding their meaning;
Between universal universals of culture and their historical and ethnic uniqueness.
These boundaries may be clear or transparent, but their identification will promote the interpenetration of various branches of the humanities and the development of cultural studies for the purpose of a more in-depth study of the history of world and domestic culture. For cultural studies, understanding the history of culture is the main methodological principle of knowledge.
Outside historical analysis all designs are unproductive, schematic and turn out to be “castles in the sand.” History allows us to identify the uniqueness and originality of cultural phenomena, their local discreteness, and regional ethnic characteristics.
Culture is not only synchronous, but also diachronic. It is not for nothing that it is compared to a soil layer: sometimes thin, sometimes thicker, sometimes poor, sometimes rich. The multi-layered nature of culture is the basis of its sustainability and stability, the significance of its “root” system.
In recent years, another direction has emerged in the development of cultural studies. This is historical cultural studies. In the structure of other sciences there is a corresponding analogue, which does not coincide in scope with the history of the branch of knowledge. There are historical demography, historical geography, historical sociology, historical psychology, historical anthropology, historical ethnology. Their content and social functions have methodological significance for the development of special sciences.
Historical cultural studies is a new and promising direction of scientific research. That is why the temptation to think about the structure of this science is so great.
Without claiming completeness of presentation and inviting discussion, I will outline the main contours of historical cultural studies.
The basis of historical cultural studies is the real process of the history of world culture. It constitutes the main body and empirical basis of research. The history of culture forms knowledge about specific cultural phenomena, searches and discoveries, monuments and achievements, values and symbols of the peoples of the world.
The following sections can be distinguished in the structure of historical cultural studies:
History of cultural theories;
Culturogenesis of cultural phenomena;
Historical dynamics of cultural processes;
Preservation And broadcast of cultural heritage;
Historical typology of cultures of the peoples of the world;
Historical personology;
Methods and sources of historical cultural studies.
Let us briefly describe them.
History of cultural theories. The science of culture as a whole social phenomenon has a very long history. Scientists and writers, philosophers and religious figures in their works sought to understand the essence of culture and trends in its development, to find the main and minor factors contributing to the spiritual growth of a person. Studying these approaches, searches, treatises And concepts is no less exciting than researching the history of world culture. The history of cultural thought is the methodological and theoretical basis of historical cultural studies.
Not everything in these theories was true And justifiably, they often reflected the subjective preferences of the authors, anxious premonitions, and enthusiastic illusions. But this is the very reality of culture. It is always closely intertwined with subjective perception and attitude towards life. Theoretical conclusions often became prophetic foresight and amazed descendants with their accuracy. The history of cultural studies is literally filled with great names, and the study of works provides a powerful intellectual and emotional impetus for historical and cultural studies.
Since the era of the European Enlightenment, scientists have turned to the study of culture, thereby laying the foundation for cultural studies. With the joint efforts of many researchers, it is possible to recreate the history of world and Russian cultural thought. IN modern conditions such an opportunity arose as funds became available, books that had become a bibliographic rarity were republished, and the works of world-famous thinkers were translated into Russian. Research into the history of cultural studies is just beginning, And in the future they will significantly expand the horizon of the humanities and views on culture.
Culturogenesis of cultural phenomena. In the general picture of cultural history, special attention is paid to cultural genesis, the study of the process of emergence And development of cultural phenomena, technologies, norms, styles, works and other innovative forms. Culturogenesis occurred not only in ancient times, but is carried out constantly, giving rise to new components of cultural systems. It is important to find out exactly what factors and impulses stimulate a person’s creative potential, the emergence of new values and their integration by the sociocultural community. It is necessary to determine how “primary centers” of culture are created, having not only their own “address”, but also an author or group who, with their talents, contributed to the emergence of new values, styles, and schools. However, the subsequent spread of these forms often leads to the loss of ideas about the original source. Studies of cultural genesis allow us to restore justice. Cultural genesis also includes the study of the process of formation and development of subcultures, a description of their mentality, way of life and lifestyle, value system and worldview. Cultural images of the aristocracy and nobility, peasantry and merchants, clergy and intelligentsia, workers and artisans, officials and nomenklatura, “new Russians” and “new poor” can become the subject of special analysis. Macro- and microlevels of cultural genesis are distinguished:
1) the emergence of fundamentally new cultural complexes that have no analogues in the past or in other cultures;
2) modernization of existing forms, their transformation and adaptation to new conditions;
3) resuscitation of archaic forms, giving them new meaning.
Culturogenesis allows us to identify the real dynamics of cultural variability, outline the semantic field of innovations, their relationship with traditions and cultural heritage, the multifunctionality and polysemantics of culture, the historical change in meanings, meanings and symbols that have been endowed with cultural phenomena in history. The study of problems of cultural genesis both on the scale of humanity and at the level of local regional cultures can be represented by a special direction of historical cultural studies. Perhaps other definitions will emerge in the future, but at this stage it offers orientation for scientific research.
Culturogenesis makes it possible to imagine the topography of culture, determine the source and area of distribution of innovations.
Historical dynamics of cultural processes. This section of historical cultural studies explores the dynamics and dialectics of culture. He studies the process of dissemination of cultural forms, the historical diffusion of culture.
Migration flows and the inclusion of diasporas in a different sociocultural environment; trade, scientific, military, political, artistic, tourist, family and other contacts contribute to the transfer of cultural values, change lifestyles, norms of behavior and communication.
Within cultural systems, sociocultural communities arise in the form of diasporas, autonomies, communities, subcultures, living according to their ideas about culture. They can be closed or open, their lifestyle can cause various reactions in society - from admiration and imitation to contempt and conflict. The process of mutual influence of these groups inevitably leads to changes in the cultural environment.
The study of these interactions makes it possible to imagine at least four options for the consequences that are associated with the transfer of cultures as a result of contacts. This process is called acculturation.
1. Powerful waves of cultural influences lead to the loss of people’s original culture. The result is a disregard for the values of one's own culture.
2. Although cultural influences make changes to culture, they do not affect its foundations.
3. In the cultural system, forces of resistance to contacts and a desire for isolationism arise. The ideas of “soilism”, the creation of a barrier from foreign influence, perceived as a threat to the cultural identity of peoples, are being revived.
4. Contact between cultures leads to the emergence of new formations that did not exist in any of the interacting cultures.
World cultural contacts are a pattern of cultural and historical development. They resemble the image of an “expanding Universe”, drawing peoples, cultures, and spaces into its orbit. They are characterized by a wave-like movement, which makes one or the other influence predominant. Thus, Russia was characterized by waves of Byzantine, Mongol-Tatar, German, French, and American contacts. Each of these waves left its mark, but at the same time Russian culture retained its own spiritual image, originality and stability.
The diffusion of culture has periods and phases, centers and periphery. The study allows us to identify incentives for cultural communication and barriers, donor culture and recipient culture.
The history of world cultural contacts is an independent branch of historical cultural studies. World cultural integration is gaining new momentum and expanding cultural exchange. This process is quite contradictory and has both positive and negative sides.
Historians turn to the study of cultural diffusion And cultural scientists, sociologists and ethnographers, art historians and psychologists. The problem of mutual influence of cultures and the historical unity of mankind, the preservation of national-ethnic identity is of particular relevance in the modern world. (This will be discussed in more detail in Chapter 2, “Cultural space as a value and national state.”)
Preservation and transmission of cultural heritage. This section of historical cultural studies characterizes the process of historical continuity. Despite the tragic periods of destruction of cultural memory, “dips and depressions,” “blank spots” and sad losses, the history of world culture is preserved thanks to the steadily operating law of historical continuity of cultural heritage. Each generation always begins its life journey with the development of the cultural past. It includes collective and individual historical experience, values and achievements that make up the spiritual and material wealth of society.
Cultural heritage has various shapes fixation: in monuments of art and architecture, literary works and documents. Every culture has a stable core that is passed on from generation to generation. Individual components of this structure are included in world culture, creating a body of classical heritage. The entire history of the development of human culture is a history not only of the creation of new ones, but also of the discovery of old cultural values. A person without memory of the past, deprived of the historical experience of his own and other peoples, is socially dangerous.
In real history, the process of continuity was repeatedly interrupted, entire cultural layers and layers of culture disappeared, monuments were destroyed and texts were erased. The methods of extremism in the destruction of cultural property have changed many times, but have become increasingly cruel and sophisticated. Censorship, official and secret, revelations and disinformation, direct violence inevitably influenced the self-awareness of the people and led to spiritual primitivism.
The study of historical continuity allows us to master the cultural heritage to the maximum extent and completeness. Historical memory must be restored; not a single outstanding idea or achievement can be crossed out.
Historical cultural studies studies the reconstruction of texts and the meanings of culture. Neither one-sided idealization and praise of history, nor deliberate distortion, should be allowed. The destruction of culture always occurs as a thorough “erasing” of memory, and a break in continuity is a “black hole” that has sucked in and carried away precious names and great events into oblivion.
Historical cultural studies explores contradictions, fractures, ups and downs, crises and revival of cultures in the process of continuity, identifies mechanisms for the transmission of cultural values, the role of social institutions of education, enlightenment and upbringing in the history of culture. (For more details, see Chapter 3 “Time as a factor in the development of culture.”)
Historical typology of cultures of the peoples of the world. The diversity of cultures in human history raises the theoretical problem of their systematization and classification. This problem has always attracted researchers who have substantiated various modeling principles.
These include the following classification:
According to economic structures;
By socio-economic formations;
By unique civilizations;
By ethnic and religious communities;
By historical periods, social classes;
Through natural landscapes.
Determining the territorial contours and historical dynamics of world civilizations makes it possible to in-depth analyze cultural processes in various regions. Each culture appears in its uniqueness, originality, self-sufficiency and historical significance. It includes the entirety of people’s life activities, their values and achievements. Historical cultural studies explores the interaction of the cultures of East and West, North and South as cultural-historical complexes. The equivalence of cultures raises the issue of understanding and dialogue to gain meaning And symbols of every cultural era.
Historical personology. The creator and subject of all achievements and processes of culture is man. The history of culture is not a “shop of antiquities”, but the history of people’s lives, their hopes and anxieties, joys and sorrows, beliefs and convictions. Without the “human factor,” cultural history is lifeless. It risks turning into a scheme inevitably associated with simplification and even falsification, in which the soul and spirit of culture disappears. That is why such great importance in historical cultural studies is attached to anthropology in its philosophical, social, historical, and psychological aspects.
Consideration of a person in all the diversity of his experiences, feelings, intellectual and emotional stress is an important methodological guideline and principle of historical cultural studies. An important category is the concept of mentality, because it reveals the peculiarities of the worldview of people of different eras. Mentality is the “subsoil” that reveals and helps to understand cultural texts, semantics and symbolism of norms, signs, and monuments.
The anthropological approach is a methodological principle And the basis of historical personology. (For more information, see Chapter 4, “Historical Personology: Sociocultural Context.”)
Methods and sources of historical cultural studies. The reliability and reliability of historical and cultural research is ensured by the use of scientific methods. Without being able to fully describe them, we will limit ourselves to just listing them. The historical method determines the chronological sequence of presentation of facts and events. Along with it, other general scientific methods are used: systemic, dialectical, structural-functional, comparative-historical, semiotic, modeling, biographical, hermeneutics and a number of others.
Historical cultural studies as a science is still in its infancy, but the future belongs to it. It will unite the research interests of specialists from different sciences and areas.
The main task of cultural studies is to preserve in all its richness the history of world and domestic cultures, to promote careful attitude to cultural heritage, the development of national-ethnic self-awareness, to promote mutual understanding between peoples.
PREFACE
Many textbooks and teaching aids have been published and are being published on cultural studies. Nevertheless, the need for cultural educational literature is still great. The authors of this textbook address it to everyone who studies cultural studies, and therefore sought to present the material simply, clearly, logically, while maintaining a high scientific level and compliance with the requirements of the state educational standard.
IN The textbook examines the problems of the theory of culture, methods of its study, briefly but succinctly - the history of culture, features of modern culture (world and domestic), sociology and semiotics of culture, intercultural communications and everyday culture.
And also, which is very important, issues related to the practical significance of cultural studies are highlighted.
IN the textbook contains test questions, additional literature on all topics and a vocabulary, a dictionary of basic cultural concepts
and terms.
The textbook was written by a team of highly qualified authors, professors and associate professors of the St. Petersburg State University of Culture and Arts, which includes:
V. P. Bolshakov, Doctor of Philosophy, Professor, Honored Worker of Higher Education of the Russian Federation, - preface; chapter 2; section 5.2 chapter 5; section 14.5 chapter 14 (together with G.V. Skotnikova); Chapter 15; conclusion; dictionary; general list of references;
E. P. Borzova, Doctor of Philosophy, Professor, - chapters 9, 10, 11, 12; section 13.1 chapter 13; Chapter 14 (except Section 14.5);
S. N. Ikonnikova, Doctor of Philosophy, Professor, Honored Scientist, President of the St. Petersburg Cultural Society, - Chapter 1; Chapter 4; Chapter 17;
V. D. Leleko, doctor of cultural studies, professor, - chapter 6; P. T. Makhlina, Doctor of Philosophy, Professor, Honored Work-
nickname of higher school of the Russian Federation, – chapter 7; I. K. Moskvina, candidate of philosophical sciences, associate professor, - section. 5.3 and 5.4
chapter 5; E. P. Ostrovskaya, Doctor of Philosophy, Professor, – chapter 3;
O. V. Prokudenkova, Candidate of Cultural Studies, Associate Professor, – Sec. 5.1, chapter 8;B. V. Selivanov, Doctor of Philosophy, Professor - Chapter 16; G. V. Skotnikova, Doctor of Cultural Studies, Professor, Section. 14.5 chapter 14
(together with V.P. Bolshakov); N. N. Suvorov, Doctor of Philosophy, Professor, - section. 13.2 chapter 13.
Primary meanings of the word and concept “culture”. Stages of development of ideas about culture: Antiquity, Renaissance, Enlightenment. The formation of cultural studies in the 19th – 20th centuries: accumulation of knowledge about culture, changes in the understanding of culture, civilization and their historical development. Ideas of evolutionism. Historical typologies of cultures. Diversity of cultures and local civilizations.
The emergence and development of cultural studies as a special humanitarian science.
The subject and significance of cultural studies, its structure and sections. Anthropology of culture (social and cultural anthropology), sociology of culture, axiology and semiotics of culture.
1.1. The meaning and meaning of the concept of “culture” in the context of the history of cultural studies
Culture is an integral component of human life and society. It arises in the process of human development. All peoples of the world create culture, preserve acquired experience and achievements, and pass them on to subsequent generations. Since ancient times, people provided for their needs, hunted and cultivated the land, used primitive tools, built homes, kept fires, satisfied hunger, transmitted messages, and had customs.
And rituals, kept track of time, composed myths and legends. Man-made artificial habitat, development of thinking, mind
And feelings as a way to improve the spiritual world, changing relationships with the human community - all this is a process of cultural development. Man acts as a creator and creation of culture; this is his historical role on our planet Earth.
But this does not mean that already in ancient times the word “culture” was in the language of different peoples. There was cultural reality, but concepts
“culture” was not there. This happens quite often. Reality exists, but designation, a collective concept, appears much later. The very existence of culture is as obvious as the reality of nature, society, and man. Culture is complex, each person has his own ideas about culture. Apparently, because culture does not have clear outlines and a specific sphere in society, human consciousness and behavior.
Culture covers all forms and manifestations of human activity. Culture is all-pervasive; the meanings, signs, and values of culture cover everything. Culture cannot be located
know by simple designation, pointing to a thing, object or phenomenon. Culture is hidden in them, not amenable to direct knowledge. To define culture, it is necessary to understand the meaning inherent in an object, reveal its purpose, and determine its value. Otherwise, this thing, although created by man, is devoid of cultural value and therefore remains outside the boundaries of culture.
Without a value relationship, objects are deprived of cultural meaning: a painting becomes a painted piece of canvas, a spoken word becomes a chaotic combination of sounds. As Professor V. M. Mezhuev rightly notes, “you cannot see culture with the same eyes as objects of the outside world. This requires a special kind of vision - vision with the mind, or speculation, the ability for which philosophy is endowed with. It is she who must be asked how culture is possible and what it really is.”
1.2. Three stages in the development of ideas about culture: Antiquity, Renaissance, Enlightenment
Initially, the concept of culture (cultura) was introduced into use as a word of Latin origin from the verbs colo, colere and has a wide range of meanings. There are three groups of meanings in these words: 1) to process, to cultivate; 2) cultivate; 3) inhabit, inhabit (the word colonus was transformed into “colony”). All of these word meanings originated in the Roman Empire.
Culture denoted the settlement of a person in a certain territory, as well as the cultivation and cultivation of the land. This is how the words agricultura - cultivation of the land, farming and agricola - farmer arise. The concept of “culture” turns out to be associated with a very honorable occupation - peasant labor and means conscious, purposeful human activity. Agriculture required quite extensive knowledge about the soil, the time of sowing and harvesting, methods of storage and consumption, participation in trade exchange and sale, the use of customs and rituals, prayers and chants. The farmer embodied a certain level of culture, was an epic hero, a sage.
The subject of care was not only the place, land, plants, but also the deity, which protected human life and the fruits of his labor. The word cultus arose in Latin, which meant “care, concern for the deity, cult.” In the history of culture, the cult of the pharaoh in Egypt, the cult of the Sun in Ancient Rus', the cult of faith in the religions of the world.
Mezhuev V. M. The idea of culture. Essays on the philosophy of culture. M.: Progress-
Tradition, 2006. P. 11.
Chapter 1. The formation of cultural studies
The listed values are the oldest complex of meanings of the word “culture”. As culturologist Yu. S. Stepanov notes, this
the concept reflects three facets of a single meaning and represents a holistic formula: “arrangement of the place where you live; cultivating the land, caring for it; veneration of the gods - the guardians of this place; protection by the gods of the people who live in such a place and who do so well.”
There is a well-known statement by the philosopher Cicero (106–43 BC), who wrote about the “culture of the soul” (cultura animi).
Antiquity, as the first stage in the formation of ideas about the concept of “culture,” is characterized by a cosmocentric model of the worldview with universal laws of nature, society and man. Subsequently, in the Middle Ages, this idea was subordinated to the divine will; the concept of mental, intellectual, spiritual culture (cultura mentis) was used as a divine gift and human destiny. But the very idea of culture as a manifestation of a person’s creative plan did not receive development in social thought and remained subordinate to the religious, scholastic, theocentric picture of the world.
If Antiquity can be called the first period in substantiating the concept of “culture,” then the second historical stage became Renaissance. The basis of the Renaissance worldview is the attitude towards man as a free, creative person, and this position expresses the essence of humanism. An anthropocentric picture of the world is formed, where the main character becomes a person, an individual, freely acting in culture. For many centuries, the ideas of humanity and freedom have been the embodiment of the essence of culture and the measure of human values. The era of the Renaissance was filled with admiration for human creative abilities, achievements in art and literature. However, like any historical period, the Renaissance was internally contradictory and ambiguous, containing the preconditions for a subsequent spiritual crisis.
The third most important historical stage in the formation of the representation
lazinessessenceculturewas era of European EnlightenmentXVIII
century. This period is rightly called the period of formation of the classical model of culture, in which special importance is attached to the rational activity of man, his liberation from ignorance thanks to education.
education and education. A person is cultured to the extent that rationality is realized in his consciousness and behavior. Culture is not just a given
Stepanov Yu. S. Constants: a dictionary of Russian culture. Research experience. M., 1997. P. 15.
1.2. Three stages in the development of ideas about culture
in man there is a desire for freedom or mercy, but an activity illuminated by the “light of reason.” In the new model, humanism is complemented by rationalism, the dominance of reason. It is on this fundamental position that the edifice of European culture is erected. The imperfection of the political organization of the state, lack of education and ignorance, moral laxity, injustice and inequality are criticized. It is necessary to free yourself from religious dogmas, myths and superstitions. Humanism and rationalism determine the process of development of science, technology, art, and morality in modern times. All forms of culture develop on the basis of enlightenment and education, the triumph of reason strengthens faith in the progress and universality of European culture and civilization. A sociocentric picture of the world emerges and receives support, where the basic idea is a reasonable political reorganization of society and all its structures. To realize this ideal, the growth of enlightenment and education is necessary as the main condition for the development of culture and civilization.
It was during the Enlightenment that treatises and writings appeared, dedicated to research culture as an integral world created by man. Culture is intended to create conditions for life, spiritual improvement of a person and mutual understanding between peoples. The ideas of humanism and enlightenment are reflected in many works, filled the spiritual atmosphere of European society, and developed in Italy and France, Germany and Russia. Among those who pledged theoretical basis studies of culture as an integral phenomenon are called the Italian humanist G. Vico (1668–1744) and the German thinker I. G. Herder (1744–1803).
Giambatista Vico is a historian and philosopher, doctor of law and rhetoric at the University of Naples, author of many works. The main work, “Foundations of the New Science of the Common Nature of Nations,” consists of five books and contains ideas about the cultural unity and diversity of the world, the dynamics of the cyclical development of culture and the change of eras, the importance of language, myth and folklore as a means of communication between peoples. There have been three grandiose eras in the history of culture: the Age of Gods, the Age of Heroes, and the Age of People. In dividing the eras, Vico refers to the ancient truth of the Egyptians, told by the historian Herodotus. Vico gives a brief outline of the culture of Greece and Rome, India, China, Russia, Persia, Turkey, Japan. Each era differs only in its inherent features of art and morality, law and power, myths and religion, but the cycle of cycles reflects the infinity of human development.
See: Vico J. Foundations of the New Science of the General Nature of Nations. M., 1994.
Chapter 1. The formation of cultural studies
of eternity. These ideas are at the origins of modern cultural studies, social and cultural anthropology, although during Vico’s lifetime they did not become widespread outside Italy. They became known in European history and philosophy of the 19th–20th centuries. Sociologist and cultural scientist P. A. Sorokin considered the work of G. Vico to be the first systematic work on social and cultural dynamics.
Johann Gottfried Herder - philosopher, literary theorist, pastor. Born in East Prussia, he graduated from the theological faculty of the University of Königsberg, listened to lectures by the famous German philosopher I. Kant, was a theoretician of the literary movement “Sturm und Drang” in Germany, a friend of the great German poet J. V. Goethe. All these circumstances influenced his worldview. The basic concept of cultural development is set out in the work “Ideas for the Philosophy of Human History” (1784–1791). According to its concept and its implementation, this work can be called the first encyclopedia of world culture. The book has been translated into many languages of the world. In Russia, the views of I. Herder were known to the historian N. Karamzin, the writer L. Tolstoy, N. Gogol in “Arabesques” called him the greatest architect of world history. I. Herder studied the cultural history of many peoples of Europe, including the Slavs, the culture of Babylon, Assyria, India and China, Egypt and Greece.
According to Herder's views, the highest destiny of man lies in the development of Reason and Humanity. This is achieved through education and upbringing, overcoming ignorance and maintaining peace, justice and trust in each other. To explore the spirit of humanity is the true task of the historian. Humanity is manifested in the communication of people, in government affairs, sciences and arts, notes I. Herder. The main features of humanity are peacefulness, sympathy for other people, shared experiences of life events, friendly communication and love. The highest humanity is manifested in religion, which is a teacher of man. She gives people advice in their affairs, consoles them in trouble, and rejoices in happiness. Reason, humanity and religion are the three most important values culture. To implement them, education is necessary that guides a person to perfection. Humanity must go through several stages of culture in order to achieve harmony of reason, faith and justice. This path is difficult and dangerous. Bloody wars and crimes, despotism and slavery, humiliation and delusions constantly haunt people and undermine culture. But man and culture have the power of resistance to evil and the relentless pursuit of perfection. The entire human race is one breed of people. Everyone has reason, experiences feelings of joy and
1.3. The concepts of “culture” and “civilization” in their historical development
anger, have a language to communicate. Humanity is constantly renewing its cultural image and improving relations with other peoples. The diversity of forms of cultural life requires the study and compilation of an anthropological map of the peoples of the world.
1.3. The concepts of “culture” and “civilization” in their historical development
The energy of the word and concept “culture” for many centuries, while maintaining its original meaning, is supplemented with new aspects. The concept of culture organically combines everyday, sacred and secular meaning, a scheme for understanding cultural phenomena. In almost all European languages, the concept of “culture” is expressed by one word of Latin origin, which has some differences in spelling: the French and English forms are culture, the German is
some – Kultur, Italian –coltura (cultura), Spanish –cultura. About-
The general term emphasizes the unity of the culture of peoples European world, and subsequently it becomes common to describe the culture of mankind.
In Russia, the word “culture” is reflected for the first time in the “Pocket Dictionary” foreign words"N. Kirillov (1846) and meant purposeful activity to awaken the forces dormant in the subject. In 1865, in V. Dahl's Explanatory Dictionary, culture is considered as a concept of mental and moral education. IN Encyclopedic Dictionary Brockhaus and Efron (1896) define culture as the material and spiritual state of a historical era or people.
Along with the word “culture,” the concepts of “education” and “upbringing” from the Greek word “paideia” and the Latin equivalent of the concept of humanity are gradually being included in the lexicon. These categories are organically combined with each other, a cultural and educational ideal is put forward, a holistic image of cultural life that expresses the humanistic orientation of human creative activity. The concepts of humanity and humaneness turn out to be close and even synonymous with culture. Thus, the idea of culture is gradually formed in history, which will become the subject of special consideration.
It should also be noted the concept of “civilization” (civilization, civiliser), which appears much later than the word “culture”, but is subsequently used in a similar meaning as a synonym or expresses a new meaning. In French, preference is given to the concept
Cm.: Asoyan Yu., Malafeev A. Discovery of the idea of culture. Experience of Russian cultural studies of the mid-nineteenth and early twentieth centuries. M., 2000. P. 32.
civilization, in the English tradition these concepts are interchangeable, in the German and Russian languages they are in opposition to each other as a contrast between German culture and French civilization.
The history of the word “civilization” is studied most thoroughly and in detail by the French historian Lucien Febvre in the book “Fights for History”, in the chapter “Civilization: the evolution of a word and a group of ideas”. Problems of interaction between the concepts of “culture” and “civilization” are considered in the works of many European and Russian scientists. Compared to the word “culture,” the concept of “civilization” appears only in the 17th–18th centuries. and means the opposite of barbarism, observance of laws, rules of decency and courtesy in relations between people, softening the morals of society. This ideal meant universality European civilization, or Eurocentrism, asserted the universal nature of the values of European culture. Subsequently, it is criticized, and an idea of many civilizations is formed, each of which has its own unique appearance and destiny. Civilizations need to be studied, compared with each other, identified merits and achievements, and included in the global flow of cultural development. Each nation has its own civilization and culture, but there are similar peoples united in European, Middle Eastern, Central Asian and other civilizations. The general history of civilization is a task for future research.
The concept of civilization, in contrast to the concept of culture, focuses on the universal elements of technological progress, the development of media and communications, financial systems and transnational corporations, political order and democratic processes, social institutions education and leisure, comfort of the service sector. Civilizations acquire a universal, universal character, while cultures are unique, inimitable, and this is their historical purpose and meaning. Civilizations strive for unification and similarity in level of development. Cultures identify individual differences as the basis for self-realization of originality and preservation of one's own appearance.
1.4. The emergence of cultural studies as a humanities science. Ideas of evolutionism
Identification of the meanings of the basic concepts associated with the description of the essence of culture allows us to move on to the study of the process of becoming
See: February L. Fights for history. M., 1991. pp. 243–276.
innovations in the science of culture – cultural studies. Any branch of scientific knowledge goes through a rather long, sometimes dramatic, path of development. The general concept and structure of science develops gradually, as research expands, empirical material accumulates, and a conceptual apparatus and terminology develops. The views and theoretical positions of a particular author are not always shared by his contemporaries, but are only subsequently appreciated. Therefore, it is hardly legitimate to limit the history of cultural science to the presentation of one concept, even if it has many supporters. It is necessary to expand the field of research as much as possible, to master and discuss different approaches and views.
In the history of science, the concept of “paradigm” is widely used to explain the change of theoretical schools. The term was adopted in ancient and medieval philosophy and meant "pattern" (paradeigma), a generally accepted way of explaining and understanding reality. In the 20th century the concept has been widely used in the history of science. Researchers and scientists who adhere to the same positions and belief systems rely on common theoretical principles and empirical practices. On this basis, a commonality and consistency of views of all representatives of a given scientific school arises. Followers of a particular scientific direction form a common set of ideas and concepts, publish books and articles, and discuss empirical research. The formation of scientific schools based on a common paradigm is common in both the natural sciences and the humanities. The spread of a certain set of scientific theories is accompanied by the institutionalization of science: the organization scientific societies, creation of specialized magazines, consolidation in the education system. But at the same time, alternative scientific schools can exist. On this basis, competition, rivalry, struggle, and conflicts arise. The process of scientific development appears to be intense and dramatic. The historian of science, American scientist Thomas Kuhn called a “change of paradigms a scientific revolution,” when resistance to old dogmas, disappointment in previous concepts, and the collapse of authorities rapidly develops. A new paradigm emerges, new theories are put forward, which gain fame and popularity. Previous scientific schools are gradually disappearing, their representatives often move to the position of a new paradigm and become involved in the activities of the scientific school. The change of scientific paradigms occurs over a long period of time, during which new
Kuhn T. Structure of scientific revolutions. M., 2001.S. 42.
ways of describing and explaining reality, concepts, categories, value orientations. The structure of scientific revolutions proposed by T. Kuhn based on a change of paradigms reveals the process of development of sciences, identifies various vectors and strategies in scientific knowledge. This approach can be successfully applied to the development of cultural studies as a humanities science.
Starting from European Enlightenment XVIII V. Gradually but steadily, interest in culture as an integral social and anthropological reality is being formed. Subsequently, researchers in the history of cultural studies will call this a “cultural shift”, “cultural centrism” in humanitarian knowledge, a “culture-centric” picture of the world.
Culture in all the richness of its components is the focus of attention of philosophers, anthropologists, as well as writers, artists, and politicians; not individual spheres and forms of culture, but rather a general worldview of what culture is in scientific knowledge, what are the specifics of research methods, what are the dynamics of cultural processes. Even the posing of these questions indicates the emergence of a new paradigm: a cultural approach to measuring reality. A very significant shift has occurred in the orientation of the European humanities, associated with the awareness of the fundamental fact that between man and nature in all its manifestations there is a “third world of cultural languages.” In the history of European culture, dominants have repeatedly emerged that determine the main direction of humanitarian consciousness. There were periods, philosophical and historical, religious and literary, economic and political, when certain spheres of culture found themselves in the center.
“The shift to a new paradigm of consciousness, according to the main concept that defines it, can be called cultural.” The problem of forming a culturological horizon of consciousness acquires special significance in the philosophy of culture, social and cultural anthropology, and then in determining the status of culturology as a science.
First, it is necessary to consider the process of searching for those arguments that were put forward to determine the place of cultural studies in the classification of sciences. The German philosopher W. Dilthey (1833–1911) in his fundamental work “Introduction to the Sciences of the Spirit” substantiated the fundamental differences between the methods of scientific research of the natural sciences and the physical sciences.
Asoyan Yu., Malafeev A. Decree. Op. P. 15.
See: DiltheyV. Introduction to the science of the spirit/Collected works: v6t.M., 2000.T.1.P.303.
St. Petersburg: Peter, 2008. - 592 pp. The textbook was created by a team of highly qualified specialists from the Department of Theory and History of Culture of the St. Petersburg State University of Culture and Arts. It outlines theoretical ideas about culture, its essence, formation and development, features and methods of study. The book also examines issues such as continuity and innovation in culture, the culture of everyday life, semiotics of culture and intercultural communications. Much space in the publication is devoted to the specifics of modern, including postmodern, culture, and vectors for the further development of cultural studies.
The textbook fully complies with the State educational standard in the subject "Theory of Culture" and is intended for students studying in the direction of "Cultural Studies" and teachers of cultural disciplines. Written brightly and intelligibly, it will also be of interest to historians, philosophers, art critics and all those who are interested in problems of cultural development. Table of contents:
Preface
Historical development of theoretical ideas about culture
The formation of theoretical cultural studies.
Vectors and guidelines of modern cultural studies.
Connections between theoretical cultural studies and other humanities.
Methodologies and methods for cultural research
Culture as a specific object and subject of research.
Philosophical, general scientific and specific scientific methodologies in cultural studies.
Empirical and theoretical methods in the study of culture.
Structural, functional and typological methods of cultural research.
Systematic method in cultural research.
Genetic, reconstructive and modeling methods in cultural research.
Specific methodologies for cultural research.
Phenomenology and hermeneutics.
Psychoanalysis.
Postmodern methodologies for understanding and comprehending culture.
Problems of understanding culture
Modern meanings of the concept “culture”.
Culture and civilization. Culture and civilization.
Levels of culture and culture.
Cultural values.
Norms and ideals in culture.
Structuring culture.
Functioning of culture.
Diversity of cultural values
Faith, religion, culture.
Faith as a cultural value. Culture and religion.
Religious beliefs in the processes of formation of civilization and culture.
Religion in modern culture.
Moral culture.
Specifics of moral culture and its values.
Moral culture in different living conditions.
Cultural meanings of love.
Aesthetic and artistic culture.
Originality aesthetic culture and its values.
Culture and artistic activity. Culture and art.
Culture and cognition. Truth as a cultural value.
Cognition in its cultural meaning.
Education, intelligence, culture.
Truth as a cultural value.
Culture and freedom.
Culture and its values in different spheres of human life
Culture in the economic sphere.
Culture in political activity.
Legal culture.
Culturogenesis. Historical dynamics and typologies of cultures
Problems of cultural genesis.
Sociocultural dynamics.
Historical typologies of cultures.
Culture and cultures
Universal, ethno-national and regional in culture.
Spatial landmarks of culture: West-East, North-South.
Ethnic identity of cultures.
National cultures.
Social specificity of culture.
Age specificity and gender aspects of culture.
Traditions, innovation and continuity in culture
Traditions and innovation in culture.
The continuity of generations.
Generations: inherited and new in culture.
“Fathers and Sons”: the spectrum of relationships between generations.
Social cultural institutions.
Problems of cultural interaction. Cultural communications
The concept of “intercultural communication”.
Structure and means of intercultural communications.
Types of intercultural communication.
Acculturation in intercultural interactions.
The problem of understanding in intercultural communication.
Tolerance as a result of intercultural communication.
Everyday culture
Research traditions and the current state of studying everyday culture.
What is everyday life?
Cultural semantics of everyday space.
The human body. Experience of sociocultural topography.
Home as a locus of everyday space.
Settlement as an area-maximum of everyday space.
Culture as a set of sign systems and value meanings
Semiotic approach to understanding culture.
Semiotics of everyday life.
Art as a language of culture.
Space and time in culture
Culture and space.
Culture in space and cultural spaces.
Architectonics of cultural space.
Dynamism of space and cultural contacts.
Cyberspace is a new type of reality.
Culture and time.
Chronotope of culture.
Models of time in science.
Images of time in the history of culture.
Culture and modernity
Significant features of modern culture.
Civilizational shifts and modern culture.
The originality of the existence of culture in the XX-XXI centuries.
Culture and anticulture.
Postmodernism and modern culture
Origins and essence of postmodernism.
Folds and rhizomorphic nature of the cultural field.
Elite and mass consciousness in the space of modern culture.
Globalization of culture
The concept of "globalization".
Sociocultural dynamics of globalization.
Cultural parameters of globalization.
Ballroom culture and cultural “expansion”. Conclusion
Recommended reading
Sample questions to test your knowledge.
Report at the International Scientific Conference “Living Ethics and Culture.
Ideas of the legacy of the Roerich family in our lives",
St. Petersburg State University of Culture and Arts, February 11-12, 2011.
The culture of each era is inextricably linked with the names of outstanding figures in science and politics, technology and art, philosophy and religion, and other equally significant spheres of social and individual life. These Names remain in historical memory as symbols national pride, evoke reverence and admiration, a desire to learn about the peculiarities of life’s path, personal qualities and social circle, and to experience worries and worries together.
That is why the biographical genres of “biographies” are so popular, which create a portrait of a famous person, introduce the uniqueness of an individual’s appearance, and provide an opportunity to better understand difficulties and achievements. These are the series of books “Life wonderful people", "Famous University Students" about graduates of St. Petersburg State University, many publications of the biographical genre, memoirs, relics of family albums that preserve the features of the individual's life world. “The Constellation of the Roerich Family” is an extraordinary phenomenon in the history of world and Russian culture. Passion for the general idea of human spiritual development, the preservation of cultural heritage, the dialogue between the cultures of the West and the East, ancient and modern civilizations, the creation of a Pact for the Protection of Cultural Property are the connective tissue of life and social activities Roerich family. This common feature and the inseparability of spiritual quests, the commonality of life and moral positions became the basis for the creation of the unique “Museum-Institute of the Roerich Family” in St. Petersburg. It preserves many documents, photographs, letters, personal things from the environment of the Roerich family, which restore the features of the life world.
Not only detailed memories are no less important, but also fleeting meetings, which also contain unique impressions, add new features of a person’s mental appearance, his manner of speaking and convincing, a tendency to monologue or dialogue, eye expression and facial expressions, timbre of voice and rhythm of speech. Added to this is the impression of costume and gait, the meaning of gestures, and the ability to persuade. Some behavioral features are remembered for a long time and become an integral part of the appearance. It is not for nothing that people are not satisfied with the “picture”, be it a photograph or a television image, but they strive to see it “live” and preserve this impression. Meetings add new features, retain the emotional characteristics of the impression, joy and empathy, agreement and admiration, but other negative experiences and disappointments are also possible. The meeting with Svyatoslav Nikolaevich Roerich took place in 1978 in Sofia, the capital of Bulgaria. Minister of Culture Lyudmila Zhivkova organized a scientific conference to discuss the problems of spiritual development of the individual. Scientists from many countries were invited to the conference; the delegation from the USSR was headed by Deputy Minister of Culture Yu.A. Barabash. I was already a Doctor of Philosophy, a professor, worked as the head of the department of theory and history of culture at the Institute of Culture. N.K. Krupskaya also made a report at the conference. Svyatoslav Nikolaevich was together with his wife Devika Rani, a famous Indian actress, an unusually beautiful and attractive person. Main report made by S.N. Roerich and made a special impression not only with the importance of the topic, but also with the severity of emotional anxiety. the main idea was the need to search not only for external social and other conditions for the development of the spiritual world of the individual, but to focus on the search for internal sources of spirituality. He spoke convincingly about the importance of “the energy of mental activity,” which becomes an important stimulus for spiritual interests and aspirations. Mental energy has a high potential for developing personal culture and strengthens confidence in one’s capabilities; promotes renewal of life goals; helps to find harmony of feelings; heals from ailments.
S.N. Roerich spoke with alarm that “death of the spirit” is a danger of modern civilization. Noting the importance of thought energy, he emphasized the importance of determining the “quality” and direction of intentions and goals. A good thought promotes creation and creativity. Evil ideas are no less dangerous, because possessing energy, they violate the protective layer created by culture and are capable of instilling horror, fear, hatred, and causing physical and spiritual illnesses. Evil thoughts “sprinkle the Earth with deathly slag.” Anger, curses, quarrels do not pass without a trace, “stain the soul”, and are destructive for the spiritual world of a person and society.
This should be counteracted by “Illumination of Life” as the main motive of mental aspirations and actions. “The Muse of Joy” serves as an influx of vitality, faces brighten, radiate calm and hope. This is precisely the high purpose of culture, which helps to increase positive feelings and actions.
These positions of S.N. Roerich were in tune with the general mood of those years, the time after the “Thaw”, the disappointments and restrictions on freedom that came, and anxiety for the future.
The report made an indelible impression on everyone; it sounded like parting words and a program for the spiritual development of man as the main goal of society.
Material achievements and conditions are a necessary but not sufficient condition for human improvement. Forgetting spiritual guidelines and values can lead not only to “distortion” and imbalance, but also to change consciousness and its priorities. The spiritual state of an individual, the direction of interests and aspirations are the main indicators of civilization. These ideas of S.N. Roerich are in tune with modern times. The ideological power of the speech was organically combined with the impression of the appearance. All together made an indelible impression of the Power of the Spirit. The impression from the report was complemented by communication during a visit to the Church of St. Alexander Nevsky, a collection of icons, a discussion of the fate of religion. He spoke not only about Christianity and Orthodoxy, but was concerned about the fate of the Buddhist Datsan in Leningrad. This remarkable monument was not operational because it was occupied by outside organizations. S.N. Roerich asked to help preserve Datsan as a center of Buddhism. It should be noted that now Datsan in St. Petersburg is a world monument and an active temple.
Communication with Svyatoslav Nikolaevich made an indelible impression and was remembered for a long time. He was distinguished by his delicacy and ability to win over his listener and interlocutor. This was facilitated by an attentive look, a friendly facial expression, and the ability to listen and remember the thoughts and words of another person. These features determined readiness for dialogue and interest in the interlocutor. I liked him as an ideal man, emphatically attentive, always friendly, tastefully dressed, easy to talk to, an interesting and caring interlocutor. S.N. Roerich, as a farewell gift, gave me a book of poems by Nicholas Roerich, published in Sofia with Bulgarian and Russian text. On this book he wrote: “To Svetlana Svetlana - in loving memory from Svyatoslav.” I keep these words and they help me live.
