How does culture influence a person? The problem of the influence of public culture on a person

From all of the above, we can conclude that where the demonstration effect works in full, catch-up modernization accelerates and brings results relatively quickly. Where there are barriers to the spread of the demonstration effect, modernization slows down. These barriers can be natural (long distances, lack of means of communication) or unnatural (iron curtains of various kinds). But in any case, they interfere with catching up because they deprive you of information.

Let us note in passing that some people consider catch-up modernization a positive phenomenon, and some - a negative one. Some people believe that catching up is good because it promotes development, while others believe that it is bad because it destroys our traditional culture and imposes dubious values. However, regardless of what assessment we give to modernization (I personally prefer the first point of view), it is difficult to doubt the decisive influence of the demonstration effect on it.

But here a question arises that in recent years has almost dominated discussions about the modernization of Russia. Is our lag an objective consequence of previously existing barriers to the spread of the demonstration effect (Russia’s peripheral position on the edge of Europe, the lack of means of communication, the gap between the Orthodox and Catholic churches, ignorance of Western languages, the Iron Curtain of communist times, etc.) or for us Today there are rigid barriers through which no challenge from the West can pass? In practical terms, the answer to this question means the following: we are simply behind, but we have good chance catch up, or can we not catch up, because we ourselves do not want to move in the direction in which the demonstration effect beckons us?

The failures of recent years in the democratization of Russia, as well as problems associated with the high level of corruption and inefficiency of our market economy, have contributed to the formation of pessimistic ideas about modernization. It is often said that in addition to the demonstration effect and perhaps even in to a greater extent than him, different countries are influenced by traditional culture. There are cultures that are predisposed to the market and democracy, and there are those that are not. There are those in which the market, democracy and development in general are perceived positively, and there are those where they are negative. In other words, in some cultures, although people like high level consumption, but I really don’t like the institutions that need to be formed to achieve such a level. And therefore the demonstration effect works only halfway. I want to buy a foreign car or an iPad, but I don’t respect the right of ownership. Therefore, modernization is carried out only on superficial level and quickly fades when the money for purchases runs out.

Can they Russian problems be associated with our special culture that denies modernization? Theoretically, they can, since history knows examples of cultures that stimulate development or, on the contrary, inhibit it. The most famous case is the Protestant ethic, the meaning of which was revealed by Max Weber.

According to his theory, true believing Protestants have a special spirit that contributes to the development of capitalism. They believe that salvation in the next world cannot be earned good deeds or sincere repentance. All people are initially predestined by God for salvation or destruction. A person is not destined to know exactly what his fate is. However, indirectly, he can judge the future by looking at his present. Success in life testifies that the Lord does not leave you, and failures, failures and ruins serve as a sign of a catastrophe that awaits in the other world.

Thus, it turns out that we can be calm about the fate of our soul only when we see our own successes, when we work honestly, lead approximate image life, feeding our family, raising children, decorating our home and city. It is not surprising that, faced with such psychological problem, a true Protestant will do everything possible to prosper. He will not necessarily become a major capitalist (although this would be the greatest evidence life success), but in any case, he will work with high productivity, strive for career success, and establish contacts with people on whom his success depends. In other words, a Protestant turns out to be a person optimally suitable for modernization, and, accordingly, representatives of confessions in which such a capitalist spirit is not formed are less suitable.

Weber's theory is most likely correct. However, as we saw above, the absence Protestant ethics did not prevent many European Catholic countries from rushing in pursuit of the leaders, and, in fact, catching up with them. Catholic France is a very successful country. The Catholic regions of Germany are clearly not lagging behind the Lutheran ones. The north of Catholic Italy (Piedmont, Lombardy) is one of the most developed regions in Europe. Catholic Spain, the Czech Republic, Poland, and Hungary carried out quite successful reforms in their time, becoming market and democratic. Thus, the demonstration effect in this case is more important than cultural differences.

The presence of a special culture in itself does not mean a long lag. Now, if the culture of a certain people contains some features that are incompatible with modernization, but at the same time are steadily reproduced with each new generation, then the problem is obvious. Then the demonstration effect does not work. Or more precisely, a person, sandwiched between a national culture that denies change, and a demonstration effect that requires modernization, finds himself in a difficult situation. He must either reject the temptations of the outer world, or part with his inner world. He must break himself, abandon his own identity, in order to build a society that is not inferior in competitiveness to the leaders of modernization.

Russia undoubtedly has its own cultural characteristics. Russia is not America, and Ukraine is not Russia. But Germany is not France, and Estonia is not Lithuania. In our country there is an idea that cultural differences Russia from Europe are very large, while intra-European ones are insignificant. However, there is no instrument that can measure differences in culture the way differences in height or weight of people are measured. Do our ideas about the scale of cultural differences arise from the fact that we simply see no other way to explain Russia's lag in modernization? They say that if Italy has caught up with England in terms of GDP per capita and in building democratic institutions, then the cultural differences between a village in Sicily and an industrial center in Lancashire are not so significant. And if Russia has not caught up, then it turns out that the culture of this mysterious country completely different.

In this regard, many curious theories appear that interpret the specifics Russian culture. If a society, unable to otherwise understand our backwardness, places a demand for “cultural” explanations, then the “marketplace of ideas” begins to produce an incredible number of such explanations. Each one finds its consumer one way or another.

One of the most bright examples- book “The Character of the Russian People” famous philosopher Nikolai Lossky. The author offers a certain set of traits that define this character - religiosity, the desire to find the meaning of life, powerful willpower, love of freedom, kindness, talent, etc. But as evidence of his approach, Lossky offers only examples from the life of a narrow circle of intellectuals, or even references to fiction- on Tolstoy and Dostoevsky. As a result, we get a picture of the spiritual world of some part of the elite (which, in general, is not bad), but for the study of modernization, for understanding what factors influence production and social order, such “research” is completely unsuitable.

In the same way, “research” with conclusions of the opposite nature, but based on a similar “methodological basis,” is not suitable. The authors simply give the usual cliches the form of research when they write, for example, about the innate servility of the Russian people, about their tendency to binge drinking, about the primitivism of their beliefs, about cruelty, about a natural commitment to anti-Semitism and an inability to painstaking, creative work. At the same time, the traditional veneration of the Germans, the love of drinking of the Finns, complicated attitude to Jews among Poles and similar phenomena are not analyzed. They say that since they are doing better with modernization, it means that the problems are not so significant.

Such “Russophilia” and “Russophobia” are two sides of the same coin. They are neither studies of culture as a whole nor an analysis of its influence on modernization. A cultural study that could really be useful for solving the problem that interests us would probably have to contain four elements. First, we need to find the real specifics of Russian life. Secondly, to show that this is truly a cultural trait, that is, that it is passed on from generation to generation. Thirdly, to identify the mechanisms of this transmission. Fourthly, to identify the mechanisms of influence of this cultural feature on economic and political institutions.

Scientific research features of our culture are emerging today. For example, Igor Yakovenko formulates a hypothesis according to which Manichaeism and Gnosticism represent the cultural codes of Russian civilization. Accordingly, our vision of the world in the light of this hypothesis turns out to be somewhat different than in the West. However, it is not entirely clear why such a vision is formed in a person born in the second half of the twentieth century. The words that all this is “absorbed by us with mother’s milk” are not very convincing. Why does “mother’s milk” have a stronger effect than, say, a demonstration effect? Why should some idea inherent in the ancestors force a person to refuse to use institutions that can improve the quality of life, despite the fact that this person is not an ascetic or a monk seeking to retire from the world?

And most importantly, the mechanism of connection between these cultural characteristics and specific unresolved problems of modernization is not clear. Are Manichaeism and Gnosticism, for example, related to the macroeconomic instability that prevented us from achieving GDP growth for so long in the 1990s? Moreover, did Manichaeism and Gnosticism give rise to an authoritarian character? Russian state? And if so, what to do with authoritarian regimes, known in the history of almost all European peoples? The Germans, Spaniards or Poles have the same problem cultural codes? And if so, then what is special about Russia? Can our problems be explained by culture?

Introduction

2. Ethno-cultural component

4. Musical education of children

5. Realization of musical abilities in different cultures

6. Identification, development and improvement of young talents

7. Genes are information carriers

8. Diagnosis of children's creative abilities

9. Cultural analysis modern education

10. Reforms of creative education of children in various ethno-cultural formations

Conclusion

The social development of mankind has been well studied, and its laws are formulated by historical materialism. The spontaneous development of social forms through socio-economic formations is inherent only to a person in a group, and is in no way connected with his biological structure. There is not a single person on Earth outside the ethnic group. Ethnicity in the human mind is a universal phenomenon.

Norms and values separate groups or microcultures are called ethnic models that affect many areas of life, including the sphere of education, including creative ones.

Ethnicity is the process of identifying oneself and others using ethnic labels. For example, subjective attributes reflect a person's ethnic self-identification. An objective definition of ethnicity is based on sociocultural criteria.

The goal facing us in this work is to consider the ethno-cultural component as an opportunity to realize the child’s creative abilities in musical education.

The objectives of the work are to study the problem of the influence of the social environment on a person; consider what the ethno-cultural component is and how it affects the development of the child’s creative abilities.

1. The problem of influencing a person public culture

One of the first researchers to pay attention to the influence of culture and emphasize its importance was B. Simon in 1958. B. Simon especially sharply emphasized that the assessments of the subjects that the researcher receives primarily reflect not their true capabilities, but the social conditions in which they were born and raised. As an example, a number of verbal tests are given using words that the child must know the meaning of in order to answer the test questions well. The words used in the tests are better known to some children, worse to others, and for others they are not known at all. Thus, children who did not have the opportunity to read extensively or develop spoken language were at a disadvantage.

B. Simon's research applies only to English children, that is, children raised in one national culture, despite all its diversity. Naturally, these properties of tests become brighter when representatives of different ethnic groups, different national cultures, as well as persons from a different social environment. In recent years, diagnostic research has expanded to include children and adults who were raised and formed in environments different from what is generally referred to as European culture, such as members of some African ethnic groups.

The formation of individual psychological differences between people is influenced by socio-economic and cultural factors. The role of heredity cannot be ruled out either. The identified characteristics of people are considered as a product of the joint action of the environment and heredity.

Now let's look in more detail at how social culture influences a person and his development.

It must be said that culture includes both abstract and material elements. Let's look at their differences. Abstract elements are understood as values, beliefs, ideas, personality types, religious ideas. Material components include books, computers, tools, buildings, etc.

Culture gives a person awareness of himself as an individual and an understanding of acceptable patterns of behavior. The most important ideological and behavioral aspects formed under the influence of culture are:

Awareness of oneself and the world;

Communication and language;

Clothing and appearance;

Food culture;

Concepts of time;

Relationships;

Values and norms;

Faith and beliefs;

Thought processes and learning;

Work habits.

Values are beliefs that unite individuals or social norms. Norms are rules of behavior developed by a group based on the consent of all its members.

Culture is passed on from generation to generation, primarily through social institutions such as family, school, and religion. Previous experience and communication with peers are also sources cultural values. So, three institutions - family, religion and school - make a huge contribution to the transmission and assimilation of traditional values and prepare the ground for a harmonious perception of new realities.

2. Ethno-cultural component

People constitute a separate ethnic group depending on how common the members of the ethnic group are to have features of worldview and worldview that are different from the views of other ethnic groups. Just as human behavior is determined by culture and social environment, it is also determined by a sense of one’s own ethnicity.

The concept of ethno-cultural component distinguishes between such cultures as, for example, the culture of the indigenous inhabitants of a country; culture national groups; culture of religious and ethnic groups. And then there are multicultural societies, such as the United States, Russia and Singapore, where cultural diversity and equality are highly valued.

Microcultures are formed around nationality, religion, and geographic location. Some ethnic groups contribute more to a country's cultural diversity than others, but the variables that are important to success are generally the same for everyone, regardless of ethnicity.

The influence of the ethno-cultural component on the development of people’s creative abilities is enormous. Each ethnic group has its own cultural characteristics and creative achievements in art, literature, and music.

Since the purpose of this work is to consider the ethno-cultural component as an opportunity to realize creative abilities in the musical education of a child, we should consider the relationship between the ethno-cultural component and the psychology of the creative education of a child.

3. Children's creativity

Sometimes the creative abilities of children border on genius, especially if they provide the opportunity to get ahead of their time and comprehend new areas of knowledge and experience.

If we take a point of view that has a pronounced social overtones and agree that talent is not a lucky gift given by nature, but the result of special optimal conditions of learning, hard work and curiosity, then the statement that an individual who has not received an education cannot be considered talented, far from true. It has long been proven over and over again that even in the most democratic society, people are not born with the same abilities.

The main question that interests us in this work is the question of whether the environment can have a serious impact on the development of a child’s creative abilities? Today there is debate in psychology about this. Many scientists believe that environment and external environment are important only for the discovery and application of natural talent.

Others, on the contrary, are convinced that every child is influenced by his environment and, accordingly, is a product of his environment. Consequently, creative abilities are formed under the influence of psychodynamic influences, that is, under the influence of an environment that can be benevolent or hostile to it.

It should be said that the practical implementation of our innate inclinations increases functionality organism, and the beneficial influence of the environment makes this process more productive.

The development of innate abilities is possible only if there is an environment conducive to their development, and the environment helps the development of abilities only if there is a good hereditary basis. If there is no such basis, then the environment is powerless. If the environment does not have its beneficial effect, then the best inclinations may be unclaimed.

With the interaction of good hereditary material and beneficial influence environment creates optimal conditions for the development of creative abilities.

Regarding the influence of the ethno-cultural component on the development of children's creative abilities, numerous studies have shown that in terms of development and talent, all people of different ethnic groups are equal.

Let us give an example of such an equality. The young violinist takes the stage. Behind her is one of the most famous symphony orchestras in the world. At only 12 years old, she already enjoys well-deserved authority among musicians and critics who highly value her performing skills. When the famous American conductor first heard the young talent play, she impressed him so much that he invited the girl to be a soloist in a concert of the New York Philharmonic Orchestra. She delighted the audience with her performance of Paganini's Concerto No. 1. The name of this violinist is Sarah Chang, she was born in America in a family of Korean immigrants. The public, having learned about Sarah Chang's Asian-American origin, was very surprised. Since many psychologists have proven that the level of intelligence and creativity is lower than that of whites.

Introduction

1. The problem of the influence of public culture on a person

2. Ethno-cultural component

3. Children's creativity

4. Musical education of children

5. Realization of musical abilities in different cultures

6. Identification, development and improvement of young talents

7. Genes are information carriers

8. Diagnosis of children's creative abilities

9. Cultural analysis of modern education

10. Reforms of creative education of children in various ethno-cultural formations

Conclusion

Bibliography

Introduction

Man is a social creature. Our behavior is dictated by genetic predisposition, environment, or some unique combination of many factors.

Culture refers to the set of values, ideas, artifacts, and other meaningful symbols that help individuals communicate and interpret and evaluate each other as members of society. 1

The norms and values of individual groups or microcultures are called ethnic models, which affect many areas of life, including the sphere of education, including creative ones.

The goal facing us in this work is to consider the ethno-cultural component as an opportunity to realize the child’s creative abilities in musical education.

The problem of the influence of public culture on a person

B. Simon's research applies only to English children, that is, children raised in one national culture, despite all its diversity. Naturally, these properties of tests become brighter when representatives of different ethnic groups, different national cultures, as well as people from a different social environment become the objects of diagnosis. In recent years, diagnostic research has expanded to include children and adults who were raised and formed in environments different from what is generally referred to as European culture, such as members of some African ethnic groups.

Now let's look in more detail at how social culture influences a person and his development.

It must be said that culture includes both abstract and material elements. Let's look at their differences. Abstract elements are understood as values, beliefs, ideas, personality types, and religious ideas. Material components include books, computers, tools, buildings, etc.

awareness of oneself and the world;

communication and language;

clothing and appearance;

food culture;

ideas about time;

relationships;

values and norms;

faith and beliefs;

thought processes and learning;

work habits.

Values are beliefs or social norms that unite individuals. Norms are rules of behavior developed by a group based on the consent of all its members. 3

Culture is passed on from generation to generation, primarily through social institutions such as family, school, and religion. Previous experiences and interactions with peers are also sources of cultural values. So, three institutions - family, religion and school - make a huge contribution to the transmission and assimilation of traditional values and prepare the ground for a harmonious perception of new realities.

Ethno-cultural component

The concept of ethno-cultural component distinguishes between such cultures as, for example, the culture of the indigenous inhabitants of a country; culture of national groups; culture of religious and ethnic groups. And then there are multicultural societies, such as the United States, Russia and Singapore, where cultural diversity and equality are highly valued.

Creative abilities of children

Sometimes the creative abilities of children border on genius, especially if they provide the opportunity to get ahead of their time and comprehend new areas of knowledge and experience.

If we take a point of view that has a pronounced social overtones and agree that talent is not a lucky gift given by nature, but the result of special optimal conditions of learning, hard work and curiosity, then the statement that an individual who has not received an education cannot be considered talented, far from true. 5 It has long been proven over and over again that even in the most democratic society people are not born with the same abilities.

It should be said that the practical implementation of our innate inclinations increases the functional capabilities of the body, and the beneficial influence of the environment makes this process more productive.

The interaction of good hereditary material and the favorable influence of the environment creates optimal conditions for the development of creative abilities.

Let us say once again that people experience a weak or, conversely, a serious influence of the ethnic models of the microculture in which they were raised. Each person is susceptible to these influences to varying degrees. In addition, an individual may simultaneously belong to several ethnic groups, the level of exposure of which is not the same.

This role of culture is realized through a number of functions:

Educational function. We can say that it is culture that makes a person a person. An individual becomes a member of society, a personality, as he socializes, i.e., masters knowledge, language, symbols, values, norms, customs, traditions of his people, his social group and all humanity. The level of a person's culture is determined by his socialization - familiarization with the cultural heritage, as well as the degree of development of individual abilities. Personal culture is usually associated with developed creative abilities, erudition, understanding of works of art, fluency in native and foreign languages, accuracy, politeness, self-control, high morality, etc. All this is achieved in the process of upbringing and education.

Integrative and disintegrative functions of culture. E. Durkheim paid special attention to these functions in his research. According to E. Durkheim, the development of culture creates in people - members of a particular community - a sense of community, belonging to one nation, people, religion, group, etc. Thus, culture unites people, integrates them, and ensures the integrity of the community. But while uniting some on the basis of some subculture, it contrasts them with others, separating wider communities and communities. Cultural conflicts may arise within these broader communities and communities. Thus, culture can and often does perform a disintegrating function.

Regulatory function of culture. As noted earlier, during socialization, values, ideals, norms and patterns of behavior become part of the individual’s self-awareness. They shape and regulate her behavior. We can say that culture as a whole determines the framework within which a person can and should act. Culture regulates human behavior in the family, school, at work, in everyday life, etc., putting forward a system of regulations and prohibitions. Violation of these regulations and prohibitions triggers certain sanctions that are established by the community and enforced by force. public opinion and various forms of institutional coercion.

The function of broadcasting (transferring) social experience is often called the function of historical continuity, or information. Culture, which is a complex sign system, transmits social experience from generation to generation, from era to era. Apart from culture, society does not have other mechanisms for concentrating the entire wealth of experience that has been accumulated by people. Therefore, it is no coincidence that culture is considered the social memory of humanity.

The cognitive (epistemological) function is closely related to the function of transmitting social experience and, in a certain sense, follows from it. Culture, concentrating the best social experience of many generations of people, acquires the ability to accumulate rich knowledge about the world and thereby create favorable opportunities for its knowledge and development. It can be argued that a society is intellectual to the extent that it fully utilizes the wealth of knowledge contained in the cultural gene pool of humanity. All types of society that live on Earth today differ significantly primarily in this regard.

The regulatory (normative) function is primarily associated with the determination (regulation) of various aspects, types of public and personal activities of people. In the sphere of work, life, interpersonal relationships culture, one way or another, influences people’s behavior and regulates their actions and even the choice of certain material and spiritual values. The regulatory function of culture is supported by such regulatory systems like morality and law.

The sign function is the most important in the cultural system. Representing a certain sign system, culture presupposes knowledge and mastery of it. Without studying the corresponding sign systems, it is impossible to master the achievements of culture. Thus, language (oral or written) is a means of communication between people. Literary language acts as the most important means mastering national culture. Specific languages are needed to understand the world of music, painting, and theater. Natural sciences also have their own sign systems.

The value, or axiological, function reflects the most important qualitative state of culture. Culture as specific system values forms in a person very specific value needs and orientations. By their level and quality, people most often judge the degree of culture of a person. Moral and intellectual content, as a rule, acts as a criterion for appropriate assessment.

Social functions of culture

The social functions that culture performs allow people to carry out collective activity, optimally satisfying your needs. The main functions of culture include:

- social integration - ensuring the unity of humanity, a common worldview (with the help of myth, religion, philosophy);
- organization and regulation of joint life activities of people through law, politics, morality, customs, ideology, etc.;
- providing the means of human life (such as cognition, communication, accumulation and transfer of knowledge, upbringing, education, stimulation of innovation, selection of values, etc.);
- regulation of individual areas human activity(life culture, leisure culture, work culture, food culture, etc.).

Thus, the cultural system is not only complex and diverse, but also very mobile. Culture is an integral part of the life of both society as a whole and its closely interconnected subjects: individuals, social communities, social institutions.

The complex and multi-level structure of culture determines the diversity of its functions in the life of a person and society. But there is no complete unanimity among culturologists regarding the number of functions of culture. Nevertheless, all authors agree with the idea of multifunctionality of culture, with the fact that each of its components can perform different functions.

The adaptive function is the most important function of culture, ensuring human adaptation to the environment. It is known that the adaptation of living organisms to their environment is a necessary condition their survival in the process of evolution. Their adaptation occurs due to the work of the mechanisms of natural selection, heredity and variability, which ensure the survival of individuals best adapted to the environment, the preservation and transmission of useful characteristics to subsequent generations. But what happens is completely different: a person does not adapt to his environment, to changes in the environment, like other living organisms, but changes his environment in accordance with his needs, remaking it for himself.

When the environment is transformed, a new, artificial world is created - culture. In other words, a person cannot lead a natural lifestyle like animals, and in order to survive, he creates an artificial habitat around himself, protecting himself from unfavorable conditions external environment. Man gradually becomes independent of natural conditions: if other living organisms can live only in a certain ecological niche, then man is able to master any natural conditions at the cost of forming an artificial world of culture.

Of course, a person cannot achieve complete independence from the environment, since the form of culture is largely determined natural conditions. The type of economy, housing, traditions and customs, beliefs, rites and rituals of peoples depend on natural and climatic conditions. So. the culture of mountain peoples differs from the culture of peoples leading a nomadic lifestyle or engaged in maritime fishing, etc. Southern peoples They use a lot of spices when cooking to delay spoilage in hot climates.

As culture develops, humanity provides itself with increasing security and comfort. The quality of life is constantly improving. But having gotten rid of old fears and dangers, a person comes face to face with new problems that he creates for himself. For example, today there is no need to be afraid of the terrible diseases of the past - the plague or smallpox, but new diseases have appeared, such as AIDS, for which no cure has yet been found, and other deadly diseases created by man himself are waiting in military laboratories. Therefore, a person needs to protect himself not only from the natural environment, but also from the world of culture, artificially created by man himself.

The adaptive function has a dual nature. On the one hand, it manifests itself in the creation of specific means of human protection - necessary for a person means of protection from the outside world. These are all the products of culture that help a person survive and feel confident in the world: the use of fire, storing food and other necessary things, creating productive Agriculture, medicine, etc. Moreover, these include not only objects of material culture, but also those specific means that a person develops to adapt to life in society, keeping him from mutual destruction and death - state structures, laws, customs, traditions, moral norms, etc. .d.

On the other hand, there are non-specific means of human protection - culture as a whole, existing as a picture of the world. Understanding culture as a “second nature”, a world created by man, we emphasize the most important property of human activity and culture - the ability to “double the world”, highlighting sensory-objective and ideal-imaginative layers in it. By connecting culture with the ideal-shaped world, we obtain the most important property of culture - to be a picture of the world, a certain network of images and meanings through which it is perceived. the world. Culture as a picture of the world makes it possible to see the world not as a continuous flow of information, but as ordered and structured information. Any object or phenomenon of the external world is perceived through this symbolic grid, it has a place in this system of meanings, and it is often assessed as useful, harmful or indifferent to a person.

The symbolic, significative function (naming) is associated with culture as a picture of the world. The formation of names and titles is very important for a person. If some object or phenomenon is not named, does not have a name, is not designated by a person, they do not exist for him. By giving a name to an object or phenomenon and assessing it as threatening, a person simultaneously receives the necessary information that allows him to act to avoid danger, since when labeling a threat, it is not just given a name, but it fits into the hierarchy of existence. Let's give an example. Each of us has been sick at least once in our lives (not with a mild cold, but with some fairly serious illness). In this case, a person experiences not only painful sensations, feelings of weakness and helplessness. Usually, in such a state, unpleasant thoughts come to mind, including about a possible death, and the symptoms of all the diseases that we have heard about are recalled. The situation is exactly according to J. Jerome, one of the heroes of whose novel “Three in a Boat, Not Counting a Dog,” while studying a medical reference book, found all the diseases in himself, except for puerperal fever. In other words, a person experiences fear because of the uncertainty of his future, because he feels a threat, but knows nothing about it. This significantly worsens the general condition of the patient. In such cases, a doctor is called, who usually makes a diagnosis and prescribes treatment. But relief occurs even before taking medication, since the doctor, having made a diagnosis, gave a name to the threat, thereby entering it into the picture of the world, which automatically provided information about possible means of combating it.

We can say that culture as an image and picture of the world is an orderly and balanced scheme of the cosmos, and is the prism through which a person looks at the world. It is expressed through philosophy, literature, mythology, ideology and in human actions. Most members of the ethnos are fragmentarily aware of its content; it is fully accessible only to a small number of cultural specialists. The basis of this picture of the world are ethnic constants - the values and norms of ethnic culture.

The cognitive (epistemological) function most fully manifests itself in science and scientific knowledge. Culture concentrates the experience and skills of many generations of people, accumulates rich knowledge about the world and thereby creates favorable opportunities for its knowledge and development. Of course, knowledge is acquired not only in science, but also in other spheres of culture, but there it is a by-product of human activity, and in science, obtaining objective knowledge about the world is the most important goal.

The science for a long time remained only a phenomenon European civilization and culture, while other peoples chose a different way of understanding the world around them. Thus, in the East, the most complex systems of philosophy and psychotechnics were created for this purpose. They seriously discussed such ways of understanding the world, unusual for rational European minds, as telepathy (transfer of thoughts at a distance), telekinesis (the ability to influence objects with thought), clairvoyance (the ability to predict the future), etc.

The function of accumulation and storage of information is inextricably linked with the cognitive function, since knowledge and information are the result of knowledge of the world. The need for information on the most various issues acts as a natural condition for the life of both an individual and society as a whole. A person must remember his past, be able to evaluate it correctly, admit his mistakes; must know who he is, where he comes from and where he is going. To answer these questions, people have created sign systems that collect, systematize and store the necessary information. At the same time, culture can be represented as a complex sign system that ensures historical continuity and the transfer of social experience from generation to generation, from era to era, from one country to another, as well as the synchronous transfer of information between people living at the same time. Various sign systems help a person not only understand the world, but also record this understanding and structure it. Humanity has only one way to preserve, increase and distribute accumulated knowledge in time and space - through culture.

The means of storing, accumulating and transmitting information are the natural memory of the individual, the collective memory of the people, enshrined in language and spiritual culture, symbolic and material means of storing information - books, works of art, any objects created by man, since they are also texts . IN Lately Electronic means of information storage have begun to play an increasingly important role. The society also created special institutions to perform this cultural function - libraries, schools and universities, archives, and other services for collecting and processing information.

The communicative function of culture ensures that people communicate with each other. A person cannot solve any complex problem without the help of other people. People enter into communication in the process of any type of work activity. Without communication with others like themselves, a person cannot become a full-fledged member of society and develop his abilities. A long separation from society leads an individual to mental and spiritual degradation, turning him into an animal. Culture is the condition and result of human communication. Only through the assimilation of culture do people become members of society. Culture provides people with a means of communication. In turn, by communicating, people create, preserve and develop culture.

Nature has not endowed man with the ability to establish emotional contacts, exchange information without the help of signs, sounds, writing, and for communication man has created various means cultural communication. Information can be transmitted by verbal (verbal) methods, non-verbal (facial expressions, gestures, postures, communication distance, information transmitted through material objects, for example through clothing, especially uniforms) and paraverbal (rate of speech, intonation, volume, articulation, pitch of voice and so on.).

To communicate with other people, a person uses natural languages, artificial languages and codes - computer, logical, mathematical symbols and formulas, signs traffic, as well as a variety of technical devices.

The communication process consists of three stages:

- encoding of information that must be transmitted to the addressee, i.e. translation into some symbolic form;
- transmission via communication channels, with possible interference and loss of some information;
- decoding of the received message by the addressee, and due to differences in ideas about the world, different individual experiences of the sender and recipient of the message, decoding occurs with errors. Therefore, communication is never 100% successful; greater or lesser losses are inevitable. The effectiveness of communication is ensured by a number of cultural conditions, such as the presence of a common language, channels for transmitting information, appropriate motivation, ethical, semiotic rules, which ultimately determine to whom, what, when and how can be communicated and from whom and when to expect a response message.

The development of forms and methods of communication is the most important aspect formation of culture. On early stages In the history of mankind, the possibilities of communication were limited to direct contacts between people and in order to transmit information they had to come closer to the distance of direct visibility and audibility. Over time, people found the opportunity to increase the communication range, for example, with the help of special devices. This is how signal drums and bonfires appeared. But their capabilities were limited to transmitting only a few signals. That's why the most important stage in the development of culture was the invention of writing, which made it possible to transmit complex messages over long distances. In the modern world, mass communication media are becoming increasingly important, primarily television, radio, print, as well as computer networks, coming first as a means of communication between people.

In modern conditions, the importance of the communicative function of culture is growing faster than any other function. The development of communication capabilities leads to the erasure of national characteristics and contributes to the formation of a single universal civilization, i.e. processes of globalization. These processes, in turn, stimulate intensive progress in means of communication, which is expressed in an increase in the power and range of communication means, an increase in information flows, and an increase in the speed of information transfer. Along with this, people’s mutual understanding and their ability to sympathize and empathize are progressing.

The integrative function of culture is related to the communicative one and is associated with the fact that culture unites any social communities-- peoples, social groups and states. The basis for the unity of such groups is: a common language, one system values and ideals, creating a common outlook on the world, as well as general norms governing the behavior of people in society. The result is a sense of community with people who are members of the in-group, as opposed to others who are perceived as “outsiders.” Because of this, the whole world is divided into “us” and “strangers”, into Us and They. As a rule, a person has more trust in “his own” than in “strangers” who speak an incomprehensible language and behave incorrectly. Therefore, communications between representatives different cultures always difficult, there is a high risk of mistakes that give rise to conflicts and even wars. But recently, due to the processes of globalization, the development of means mass media and communication, intercultural contacts are strengthened and expanded. This is largely facilitated by modern mass culture, thanks to which books, music, achievements of science and technology, fashion, etc. become available to many people in different countries. The Internet plays a particularly important role in this process. We can say that the integrative function of culture has recently contributed to the unity of not only individual social and ethnic groups, but also humanity as a whole.

The normative (regulatory) function of culture manifests itself as a system of norms and requirements of society for all its members in all areas of their lives and activities - work, everyday life, family, intergroup, interethnic, interpersonal relations.

In any human community, it is necessary to regulate the behavior of the individuals composing them in order to maintain balance within the community itself and for the survival of each individual. The cultural products that a person has at his disposal outline the field of his possible activities, allow him to predict the development of various events, but do not determine how a person should act in a given situation. Each person must consciously and responsibly carry out his actions, based on the norms and requirements for the behavior of people that have historically developed in society and are clearly entrenched in our consciousness and subconscious.

Norms of human behavior, both permissive and prohibitive, are an indication of the acceptable limits and boundaries within which a person must act in order for his behavior to be positively assessed by other people and society as a whole. Each culture has its own norms of behavior. There are cultures with a strong normative side (China) and cultures in which normativity is weaker (European cultures). The question of the existence of universal human norms remains debatable.

Through norms, culture regulates and coordinates actions individuals and human groups, develops optimal ways to resolve conflict situations, gives recommendations when resolving vital issues.

The regulatory function of culture is carried out at several levels:

- morality and other norms that are strictly observed, despite the absence of special monitoring institutions; violation of these norms is met with sharp condemnation from society;
- rules of law, which are set out in detail in the constitution and laws of the country. Their compliance is controlled by specially created institutions - the court, the prosecutor's office, the police, the penitentiary system;
- customs and traditions, which represent a stable system of behavior of people in different areas life and different situations which has become the norm and is passed on from generation to generation. As a rule, they take the form of a certain stereotype and are stable over the centuries with any social changes;
- norms of human behavior at work, at home, in communication with other people, in relation to nature, including a wide range of requirements - from basic neatness and adherence to the rules of good manners to general requirements To spiritual world person.

The axiological (evaluative) function of culture is associated with its value orientations. Cultural regulation of human activity is carried out not only normatively, but also through a system of values—ideals that people strive to achieve. Values imply the choice of a particular object, state, need, goal in accordance with the criterion of their usefulness for human life and help society and people to separate good from bad, truth from error, fair from unfair, permissible from forbidden, etc. The selection of values occurs in the process practical activities. As experience accumulates, values form and disappear, are revised and enriched.

Values provide the specificity of each culture. What is important in one culture may not be important in another. Each nation develops its own hierarchy of values, although the set of values has a universal human character. Therefore, we can conditionally classify the core values as follows:

- vital values - life, health, safety, welfare, strength, etc.;
- social -- social status, labor, profession, personal independence, family, gender equality;
- political - freedom of speech, civil liberties, legality,
- civil peace;
- moral - goodness, goodness, love, friendship, duty, honor, selflessness, decency, loyalty, justice, respect for elders, love for children;
- aesthetic values-- beauty, ideal, style, harmony, fashion, originality.

Each society, each culture is guided by its own set of values, which may lack some of the values listed above. In addition, each culture represents certain values in its own way. Thus, the ideals of beauty vary quite widely among different nations. For example, in medieval China, aristocratic women, in accordance with the then existing ideal of beauty, should have tiny feet; the desired was achieved through painful foot-binding procedures, which girls were subjected to from the age of five and as a result of which they became literally crippled.

People's behavior is oriented through values. A person cannot treat the opposites that make up the world in the same way; he must give preference to one thing. Most of believes that he strives for good, truth, love, but what seems good to some may turn out to be evil to others. This again leads to cultural specificity of values. Based on our ideas about good and evil, all our lives we act as “evaluators” of the world around us. culture atheistic elitist mass

The recreational function of culture (mental relaxation) is the opposite of the normative function. Regulation and regulation of behavior are necessary, but their consequence is the restriction of the freedom of individuals and groups, the suppression of some of their desires and inclinations, which leads to the development of hidden conflicts and tensions. A person comes to the same result due to excessive specialization of activity, forced loneliness or excess communication, unsatisfied needs for love, faith, immortality, intimate contact with another person. Not all of these tensions can be rationally resolved. Therefore, culture faces the task of creating organized and relatively safe ways of detente that do not violate social stability.

The simplest, most natural individual means of relaxation are laughter, crying, fits of anger, confession, declarations of love, and honest conversation. Specifically cultural, collective forms of detente, enshrined in tradition - holidays and leisure, freed from direct participation in production. IN holidays people do not work, do not observe everyday norms of life, they organize processions, carnivals, and feasts. The meaning of the holiday is the solemn collective renewal of life. During the holiday, the ideal and the real seem to merge, a person involved in festive culture and who knows how to celebrate, experiences relief and joy. Holidays also take place according to certain rules - observing the appropriate place and time, playing sustainable roles. With the destruction of these formalities and the strengthening of sensual inclinations, physiological pleasure can become an end in itself and will be achieved at any cost; as a result, alcoholism, drug addiction and other vices will appear.

Rituals are also a means of collective release and regulate the most important points in people's lives, related to the sphere of the sacred (sacred) in a given culture. Among the ritual events are birth and death, marriage, rites of growing up (initiation), especially important in primitive and traditional cultures. This group also includes religious rituals and ceremonies, the implementation of which is one of the best ways of compensation created by culture. Rituals are characterized by special solemnity and cultural richness.

Also, a game that satisfies drives through symbolic means is effectively used as a collective release. The symbolism of the game will create a special psychological attitude, when a person both believes and does not believe in what is happening, it encourages him to use all his strength and skill to achieve the goal. Play allows you to defuse unconscious impulses that are prohibited or unclaimed by culture. Thus, many games contain competitive, sexual motives - sports, lottery, competitions, dancing. In games such as collecting, accumulative drives are realized, which are assessed in everyday life as a manifestation of greed. Finally, there are games that play on the meaning of death - bullfighting, gladiator fights.

On the one hand, today we can talk about the humanization of games, the replacement of many entertainments of the past, such as street fist fights and public executions, sports, television, cinema. But on the other hand, cinema and television show many scenes of violence in films and programs, traumatizing the psyche of people, especially children.

The function of socialization and inculturation, or the human-creative function, is the most important function of culture. Socialization is the process of assimilation by a human individual of certain knowledge, norms and values necessary for life as a full member of society, and enculturation is the process of assimilation of skills and knowledge necessary for life in a particular culture. These similar processes are possible only with the help of specially created cultural systems of upbringing and education. Outside of society, these processes are impossible, so Mowgli or Tarzan would never have turned out real man. Children who, for some reason, grow up among animals themselves remain animals forever.

The processes of socialization and enculturation presuppose the active internal work of the person himself, striving to master the information necessary for life. Therefore, having mastered the complex of knowledge required for a given culture, a person begins to develop his individual abilities, your natural inclinations. This may be the development of musical or artistic abilities, mathematical or technical knowledge, something that can be useful in mastering a future profession or will become a person’s leisure activity.

Socialization and enculturation continue throughout a person's life, but the most important learning is acquired during childhood. Then the child learns to speak his native language, assimilates the norms and values of his culture. Basically, this happens automatically when the child first copies the behavior of his parents, and then his peers, teachers and other adults. This is how the social experience accumulated by the people is assimilated, the cultural tradition is preserved and passed on from generation to generation, which ensures the stability of the culture.

Changes in the cultural sphere inevitably have an impact on crime. In turn, changes in crime are always somehow connected with cultural processes.

You can change the standards of people's behavior by changing both the culture itself and the mechanisms of its regeneration in social environment: transmission of cultural elements from one person to another, from generation to generation.

A. Culture change is a natural and continuous process. Culture has a dual nature. On the one hand, it is formed spontaneously in the process of interaction of an ethnic group with environment. In this sense, culture appears to each generation as a certain given. On the other hand, each generation and each person makes its own contribution to culture, to the processes of its functioning.

Factors of culture change can be:

Nature;

Level of development of science and technology;

Understanding the surrounding world, the essence and meaning of existence.

Culture can change spontaneously: under the influence of the natural environment or in connection with scientific discoveries and progress in technology. And purposefully - under the influence of the conscious activities of people to achieve certain social goals. As society develops, the development of a tendency to manage cultural processes is becoming more and more visible. Such phenomena as the Ministry of Culture and cultural revolutions arose. Control cultural development society is reality.

One of the goals of influencing the cultural environment is to influence crime. Moreover, the intentions of certain entities do not always include changing culture in order to reduce crime. In any society there are criminal and anti-criminal, constructive and destructive vectors of cultural development. The sources of impulses for the destructive development of culture can be both external (a potential enemy, economic competitors) and internal (the criminal world, the comprador bourgeoisie, and other consortia for which cultural environment people is alien). In this regard, Dulles’s 1945 reflections on the implementation of the American post-war doctrine against the USSR are of interest: “Having sowed chaos there, we will quietly replace their values with false ones and force them to believe in these false values. How? We will find our like-minded people, our allies and helpers in Russia itself. Episode after episode, a grandiose tragedy of the death of the most rebellious people on earth, the final irreversible extinction of their self-awareness, will play out... Literature, theaters and cinema - everything will depict and glorify the basest human feelings. We will in every possible way support and raise the so-called artists who will plant and hammer into human consciousness the cult of sex, violence, sadism, betrayal - in a word, all kinds of immorality... Honesty and decency will be ridiculed and no one will need it, they will turn into a relic of the past. Rudeness and arrogance, lies and deceit, drunkenness and drug addiction, animal fear of each other and shamelessness, betrayal, nationalism and enmity of peoples, above all, enmity and hatred of the Russian people - we will deftly and quietly cultivate all this. And only a few, very few, will guess or even understand what is happening. But we will put such people in a helpless position, turn them into a laughing stock, find a way to slander them and declare them the scum of society.”

The transformation of culture occurs mainly due to changes in the ways of satisfying needs. Sometimes this can change the standards of need. Basically, changes in the hierarchy of needs occur under the influence of ideology and religion. It is necessary to take into account that in addition to processes over which society has relatively great control (modeling of certain elements of culture, persuasion and coercion), changing culture depends on the readiness of society to perceive the new. This phenomenon is relatively autonomous.

Culture change can be radical or gradual. They can be carried out both at the macro level (society), and at the mini level (group) and micro level (individual culture). In relation to the scale of organized cultural processes, it is necessary to keep in mind the following. The larger the task, the more effort and resources will be required to implement it, the more time it will take, the more serious the preparation should be, including both a theoretical understanding of the problem and the material side of support, the higher the likelihood that final results will not meet the original goals.

In the modern situation, in conditions of interaction and mutual influence of many cultures when changing national culture we're talking about, as a rule, is not about the emergence of something fundamentally new, but about the introduction of elements of another into one culture, as a result of which a new one can arise cultural structure, entailing systemic changes in society and people’s lifestyles.

B. The world cultural environment is extremely diverse and polyphonic. There are cultures that deny crime, and vice versa - those that develop it. Under these conditions, not so much the process of forming new elements of culture, but facilitating the spread of anti-criminal cultures (the development of healthy national traditions, perception of the positive from the outside) and hindering the development of their antipodes. In this context, we are talking about the establishment of a positive cultural ideal in society and its widespread dissemination.

The cultural ideal is almost impossible to formulate in a comprehensive form, but its basic elements can be outlined:

Development of spiritual needs (including orientation towards higher justice), creation of priority in the social hierarchy of needs;

Excluding elements that develop social pathology - culture should help strengthen the health of the nation, prevent social disorganization and degradation;

Limitation and gradual displacement of violence and individualism as forms of social existence.

Mechanisms for the spread of culture must be controlled by society in two aspects:

Supporting the dissemination of a cultural ideal, finding means to increase the efficiency of the channels for disseminating such a culture;

Restriction, and in some aspects, ban on the propaganda of anti-culture (everything that denies the cultural ideal).

Today in Russia, many cultural processes have the opposite direction; anticulture is actively being introduced into the public consciousness. The current situation in our country can be assessed as a kind of testing. Signs of a viable culture are: 1) rejection of elements that initiate destruction; 2) the ability to self-heal after destructive external influences. V.O. Klyuchevsky attributes the ability of the culture of the Russian people to self-restoration to essential characteristics our country as social organism: “One of the hallmarks of a great people is its ability to rise to its feet after falling. No matter how severe his humiliation may be, the appointed hour will strike, he will gather his confused moral forces and embody them in one great man or in several great people, who will lead him onto the straight historical path that he had temporarily abandoned.”

Literature on the topic

Herder I. Ideas for the history of the philosophy of mankind. M., 1977; Dolgova A.I. Crime and society. M., 1992; Karpets I.I. crime: illusions and reality. M., 1992; Sorokin P.A. Human. Civilization. Society. M., 1992; Pozdnyakov E.A. Philosophy of politics. M., 1994; Fromm E. Anatomy of human destructiveness. M., 1994; Introduction to cultural studies. IN 3 volumes. M., 1995. T.1. ; Gumilev L.N. Ethnogenesis and biosphere of the Earth. M., 1997; Criminology. Textbook (edited by A.I. Dolgova) M., 1997; Crime: strategy of struggle. M., 1997; Crime and reforms in Russia. M., 1998; Ter-Akopov A.A. Human safety. M., 1998; Crime and culture. M., 1999.

Section IV. Impact on individual species crime

How does culture influence a person? The problem of the influence of public culture on a person

1. The problem of influencing a person public culture

2. Ethno-cultural component

3. Children's creativity

Introduction

The problem of the influence of public culture on a person

Ethno-cultural component

Creative abilities of children