Define the cultural picture of the world. Cultural picture of the world

Cultural picture peace

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

vital values:

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

consumption, environmental safety;

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Humanity is united in its roots, but in the process of development it branches into many diverse, special cultures. Each of them, in specific living conditions (geographical, historical, technological, everyday, etc.), creates its own history, develops its own language, and forms its own worldview. The uniqueness of each culture finds its manifestation in the cultural picture of the world, which is formed in the process of the emergence and development of the culture itself.

The term picture of the world was first introduced by Ludwig Wittgenstein in the Tractatus Logico-Philosophicus, but it came to anthropology and semiotics from the works of the German scientist Leo Weisgerber.

IN different cultures people perceive in their own way the world and thus create unique image of this world, their own special idea of ​​it, called the “cultural picture of the world.”

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

The concept of “cultural picture of the world” is used in the narrow and broad sense of the word. IN narrow meaning That is, the cultural picture of the world includes primary intuitions, national archetypes, ways of perceiving time and space, obvious but unproven statements, and extra-scientific knowledge. IN in a broad sense Along with the listed elements, scientific knowledge is also included in the cultural picture of the world.

The primary picture of the world represents intuitive ideas, meanings and meanings as an expression of the characteristics of a particular culture. Moreover, each meaning always reflects the universality of the world in which people live.

Each period of historical time has its own picture of the world. For example, the picture of the world of the ancient Indians is not similar to the picture of the world of medieval knights, and the picture of the world of knights is not similar to the picture of the world of their contemporaries, monks. In turn, the picture of the world of the Dominican monks is not similar to the picture of the world of the Franciscans, etc.

At the same time, it is possible to identify a universal picture of the world that is characteristic of all humanity, although it will be too abstract. Thus, for all people, apparently, a binary opposition (the main tool in describing or reconstructing the picture of the world) of white and black is characteristic, but for some groups white will correspond to the positive principle - life, and black - to the negative principle - death, and for others , for example, the Chinese, on the contrary. Any nation will have its own idea of ​​good and evil, norms and values, but each nation will have different ideas.

An individual’s picture of the world will be determined primarily by his character: for a sanguine extrovert and a realist, the picture of the world will be clearly opposite to the picture of the world of an introverted schizoid and an autist. A paranoid person and a patient with schizophrenia and psychosis will have their own picture of the world. The picture of the world will change with altered states of consciousness.

Man immersed in virtual reality, will also see the world completely differently.

Thus, the picture of the world is mediated by cultural language, which is spoken by this group.

In addition, the cultural picture of the world consists of clear, meaningful and obvious ideas, unconscious meanings, personal meanings, as well as experiences, feelings, motives and assessments. In other words, it comes down to a set of information and data. From this point of view, one can distinguish scientific, aesthetic, religious, ethical, legal and other similar pictures of the world.

The development of connections between cultures leads to smoothing out the unique characteristics of each of them. So, in the 20th century. similar features appear in everyday life and thinking different nations and countries, this is clearly evidenced by the processes of computerization. However, at the core of each culture, what is preserved is that which is determined by the ethnic and climatic characteristics of the country, the specifics of its language, cultural memory and entire history. Thus, the cultural picture of the world retains its uniqueness in the processes of universalization of culture.

The concept of a picture of the world is based on the study of human ideas about the world. If the world is the environment and man in their interaction, then the picture of the world is the result of processing information about the environment and man. The picture of the world is not mirror reflection of the world, but a certain interpretation of the world carried out by individual subjects who differ from each other. The picture of the world is a dynamic phenomenon: it is constantly being updated. The picture of the world can be interpreted as a mental representation of culture. The picture of the world is largely characterized by characteristics inherent in culture as a phenomenon: integrity, complexity, multidimensionality, historicity, diversity, polyinterpretability, the ability to be explicit, the ability to evolve, etc. The picture of the world can be represented using spatial (top - bottom, right - left, east - west, distant - close), temporal (day - night, winter - summer), quantitative, ethical and other parameters. A word can be compared to a piece of a mosaic. In different languages, these pieces are combined into different paintings. A concept, one and the same piece of reality has different forms of linguistic expression in different languages. Words from different languages ​​denoting the same concept may differ in semantic capacity and may cover different pieces of reality. The linguistic picture of the world is always subjective; it captures the perception, comprehension and understanding of the world by a specific ethnic group. National cultural picture of the world. Every national culture has whole line basic concepts, which had the most significant impact on the formation of this culture, which accumulate the essence of this culture, go back to its very origins and form the basis of this culture at all times of its existence. Concepts of culture can be divided into two groups: “cosmic, philosophical categories, which he calls universal categories of culture (time, space, cause, change, movement) and social categories, the so-called cultural categories(freedom, law, justice, labor, wealth, property. National culture should not be confused with the culture of the nation as a whole. For the culture of the nation as a whole includes not only ethical, nationally specific, but also interethnic, universal components of culture. Almost all specialized areas of culture have, to one degree or another, national specifics. At the same time, many specialized areas of culture are strongly influenced ethnic traditions, beliefs, folk art, ethnic mentality. Language is a treasure trove national culture people who speak this language. All life experience and all cultural achievements are recorded in language and find a mirror reflection in it. The national component of meaning is found in units of all levels of language, but it can be seen especially clearly in vocabulary, phraseology, aphorisms, rules speech etiquette, texts, etc. Therefore, when studying any language, especially a folk one, it is necessary to take into account one nuance: any language has a national expression, i.e. manifests itself in the form of a specific national language, expressing the national spirit and reflecting the national culture of the people who speak this language. The assimilation of the national linguistic picture of the world of another people, in turn, contributes to the formation of a linguistic personality, i.e. a person who not only knows the language as a code, but has mastered the morals, customs, culture - the mentality of the people - native speakers. The national linguistic picture of the world is a reflection in language (at all levels) of elements of a specific national way of seeing the world, a model of the world inherent in a given culture. The national linguistic picture of the world is a concept characteristic only of natural languages, since artificial languages ​​do not correspond to the worldview of a specific native people, which could be reflected in them. Description of linguistic pictures of the world in a contrasting aspect is a kind of showing the differences of a certain national personality against the background of similarities with the other and awareness of the unity of the differences of these linguistic cultures. The national linguistic picture of the world, in our opinion, is a reflection in language (at all levels) of elements of a specific national way of seeing the world, a model of the world inherent in a given culture. Thus, the types of pictures of the world discussed above are components of the national linguistic picture of the world. So, it should be noted that the above types of pictures of the world and their division are conditional, although in general they represent one comprehensive concept that incorporates all the components. These types of pictures of the world exist in parallel, influence each other, are in close interaction, interpenetration and are interconnected with each other. The picture of the world is associated with the initial prerequisites for viewing the world, the content-ontological constructions of scientific knowledge, and the deep structures underlying scientific and cognitive activity. Thus, we can say that on modern stage development of linguistics, language models of the world become the object of description and interpretation within the framework of the complex of human sciences. For Eastern culture, at the first level there are such values ​​as: motherhood, hierarchy, masculinity, the power of the state, peace, modesty, karma, respect for elders, the sanctity of arable land. For Muslim culture, the first level is: hierarchy, masculinity, collective responsibility, respect for elders, religiosity, authoritarianism. At the second level in Eastern culture are: respect for youth, education. On the second level in Muslim culture are: motherhood, money, education. At the third level in Eastern culture there are: individuality, money, punctuality. At the third level in Muslim culture there are: efficiency, punctuality, quality of life. At the fourth level, Eastern culture is characterized by such values ​​as: saving others, helping others, primacy. At the fourth level, Muslim culture presents such values ​​as: individuality, peace, primacy, preservation environment, equality of women with men.

Introduction

In this test work the “cultural picture of the world” is considered.
The relevance of this topic lies in the fact that the picture of the world is the foundation for assessing life and understanding the world, and reflects the peculiarities of thinking of representatives of a particular culture. It represents a set of rational knowledge and ideas about the values, norms, morals, and mentality of one’s own culture and the cultures of other peoples. This knowledge and ideas give the culture of each nation its originality, making it possible to distinguish one culture from another.
The study of this topic will help answer questions such as: The cultural picture of the world as a category of culture. What is the cultural picture of the world? What are its features? What is the essence of the concepts of “mentality” and “archetype” and their influence on the cultural picture of the world? What are the norms and values ​​of the culture?
Accordingly, the task of this study is to find answers to the questions posed above.
The logic of the study determined the structure of the test work, consisting of an introduction, three chapters, a conclusion and literature. Chapter 1 examines the cultural picture of the world as a category of cultural studies, its essence, and features. Chapter 2 discusses the concepts“mentality” and “archetype” and their influence on the cultural picture of the world. Chapter 3 is devoted to the norms and values ​​of culture.

Chapter 1. “Cultural picture of the world” as a category of cultural studies

Culturology is the science of the laws of existence and development of culture, of the interrelations between culture and other areas of human activity.
Culturology has developed as humanities about the most general laws of development and functioning of culture. In its structure there are following components :
-An object;
-Item;
-Content;
-Categories;
-Principles;
-Methods;
-Laws;
-Functions.
Categories of cultural studies . Categories are basic logical concepts that reflect the most general and essential connections and relationships between objects and phenomena of reality.
Among the categories, culturologists distinguish the following:
-categories of social and human sciences;
-categories of sciences that are at the intersection with cultural studies;
-own categories (culture, civilization, cultural picture of the world, mentality, mentality, etc.)
Let us consider the cultural picture of the world in more detail.
Culture is a product of the joint life of people, it is a system of agreed upon ways of their collective coexistence, ordered norms and rules. This system is formed as a result of long-term joint residence of people in a certain territory, their economic activities, defense against external enemies. All this forms a common understanding of the world among people, single image life, manner of communication, specifics of clothing, features of cooking, etc.
But each ethnic culture is not a mechanical sum of all acts of life of people of the corresponding ethnic group. Its core is a “set of rules” that developed in the process of their collective coexistence. Unlike biological properties In humans, these “rules of the game” are not inherited genetically, but are acquired only through training. For this reason, a single universal culture that unites all people on Earth is impossible.
Already ancient thinkers (Herodotus, Thucydides), who were engaged in historical descriptions, noticed that each culture has specific features that distinguish it from the cultures of other peoples. Growing up in specific living conditions (geographical, historical, technological, everyday, etc.), a culture unfolds its history, develops its own language, and forms its own worldview. The entire richness of the existence of a culture, the entire integrity of the existence of a people determines the way of understanding the world and being in it. The result of this specific vision of the world in which man lives is the cultural picture of the world.
Cultural picture of the world – a set of rational knowledge and ideas about the values, norms, morals, mentality of one’s own culture and the cultures of other peoples, a system of images, ideas, knowledge about the structure of the world and man’s place in it.
The cultural picture of the world finds its expression in in different ways to cultural phenomena, includes ideas about the individual, his relationship to society, about freedom, equality, honor, good and evil, about law and labor, about the family, about the course of history and the value of time, about the relationship between the new and the old, about death and soul. The cultural picture of the world is passed on from generation to generation, transformed during the development of society, it is inexhaustible in content and serves as the basis for human behavior.
The cultural characteristics of a particular people can manifest themselves in various aspects of human life: in the satisfaction of biological, material or spiritual needs, in natural behavioral habits, types of clothing and housing, types of tools, methods of labor operations, etc.
The cultural picture is formed depending on the meaning of the world for the person living in it. And a person satisfies even the most primitive needs and impulses in life in a strictly defined way.
Serious cultural differences among different nations are observed in the processes of eating food, its quantity, behavior at the table, forms of showing attention to the guest, etc. When satisfying hunger or thirst, a person follows established traditions characteristic of his culture: he uses certain utensils, certain cooking procedures and eating rituals. The meal thus acquires a special ritual and symbolic meaning for a person.
Thus, Russians, by tradition, immediately lead the invited guest to the table, which surprises Americans, since dinner is usually preceded by small talk with a glass of wine and light snacks. At the table, Russians place each guest on a plate with a variety of appetizers and main dishes, while in the United States, dishes are passed around so that each guest can put the right amount of food on their plate. Russian housewives are trying hard to feed the guest, which is unusual for Americans, since this is not accepted in their culture.
All life manifestations of a person as a subject of a certain culture are fixed by certain rites, rituals, norms, rules, which are significant components of culture that regulate the temporal and spatial processes of human life.
Often peoples living in similar geographical conditions and in close proximity to each other build houses differently. Russian northerners traditionally place their houses facing the street, while Russian southerners place their homes along the street. Balkars, Ossetians, and Karachais have lived in the Caucasus as neighbors for many centuries. However, the first build one-story stone houses, the second two-story, and the third - wooden houses.
Human life is inexhaustibly rich, diverse and multi-layered. Some of its moments, especially those associated with primary sensations, the first attempts of the emerging humanity to realize themselves in this world, are not subject to rational control and arise unconsciously. Therefore, the concept of “cultural picture of the world” is used in the broad and narrow sense of the word.
In a narrow sense, the cultural picture of the world usually includes primary intuitions, national archetypes, figurative structures, ways of perceiving time and space, “self-evident” but unproven statements, and extra-scientific knowledge. In a broad sense, along with the listed elements, scientific knowledge is also included in the cultural picture of the world.
The cultural picture of the world is specific and differs among different peoples. This is due to a number of factors: geography, climate, natural conditions, history, social structure, beliefs, traditions, way of life, etc. In addition, each historical era has its own picture of the world, and they are all different from one another.
At the same time, it is possible to identify a universal picture of the world, characteristic of all humanity, although it will be too abstract. So, for all people, apparently, a binary opposition of white and black is characteristic, but for some groups white will correspond to the positive principle - life, and black - to the negative principle - death, and for others, for example, the Chinese, on the contrary. Any nation will have its own idea of ​​good and evil, norms and values, but each nation will have different ideas.
Each person will also have their own picture of the world, and it will depend primarily on their character: for a sanguine person it is one, for a phlegmatic person it is completely different.
It should also be borne in mind that the picture of the world depends on the language spoken by its speakers, and, conversely, the main points of the picture of the world are always fixed in the language. Of course, the cultural picture of the world is fuller, deeper and richer than the linguistic picture of the world. In addition, the cultural picture of the world is primary in relation to the linguistic one, but it is in language that the cultural picture of the world is verbalized, realized, stored and passed on from generation to generation. Language is capable of describing everything that is in the cultural picture of the world: features of geography, climate, history, living conditions, etc.
Here is a typical example from the field of language interaction. How are colors indicated in different languages? It is known that the retina of the human eye, with the exception of individual pathological deviations, records color in exactly the same way, regardless of whose eye perceives the color - an Arab, a Jew, a Chukchi, a Russian, a Chinese or a German. But each language has established its own color system, and these systems often differ from each other. For example, in the Eskimo language, to denote different shades and types of snow, there are 14-20 (according to various sources) synonyms for the word white. A person who speaks English is color blind blue and blue, in difference from a Russian speaker, and sees only blue.
But such differences, naturally, concern not only the color scheme, but also other objects and phenomena of the surrounding reality. In Arabic there are several symbols for the word camel: there are separate names for a tired camel, a pregnant camel, etc.
Language imposes a certain vision of the world on a person. Assimilating native language, an English-speaking child sees two objects: foot And leg where a Russian speaker sees only one thing - a leg.
In Russian, for obvious reasons, there is and a blizzard, and a blizzard, and a blizzard, and a blizzard, and a blizzard, and drifting snow, and all this is connected with snow and winter, and in English this variety is expressed by the word snowstorm, which is quite sufficient to describe all snow manifestations in the English-speaking world.
Almost every culture has similar examples. Thus, in the Hindi language there are numerous names for a certain type of nut. This is explained by the role that general culture and subcultures of the Hindustan Peninsula, the fruits of the areca palm (Areca catechu) and hard nuts “supari” are played.
India annually consumes more than 200 thousand tons of such nuts: areca palms grow in a hot, humid climate, primarily along the Arabian Sea, in the Konkan. The fruits are collected unripe, ripe and overripe; they are dried in the sun, in the shade or in the wind; boiled in milk, water or fried in oil squeezed from other nuts - a change in technology entails an immediate change in taste, and each new option has its own name and has its own purpose. Among the Hindu rituals - regular, calendar and extraordinary - there is no such thing where one could do without the fruits of the areca palm.”
The existence of a very close connection and interdependence between a language and its speakers is beyond doubt. Language is inextricably linked with the life and development of the speech community that uses it as a means of communication.
The social nature of a language is manifested both in the external conditions of its functioning in a given society, and in the very structure of the language, in its syntax and grammar. Between language and the real world stands man. It is man who perceives and comprehends the world with the help of his senses and, on this basis, creates a system of ideas about the world. Having passed them through his consciousness, having comprehended the results of this perception, he transmits them to other members of his speech community using language.
Language as a way to express a thought and transmit it from person to person is closely connected with thinking. The path from the real world to the concept and further to verbal expression is not the same for different peoples, which is due to differences in history, geography, the peculiarities of life of these peoples and, accordingly, differences in the development of their social consciousness. Since our consciousness is determined both collectively (by way of life, customs, traditions, etc.) and individually (by the specific perception of the world characteristic of this particular individual), language reflects reality not directly, but through two zigzags: from the real world to thinking and from thinking to language. The cultural and linguistic pictures of the world are closely interconnected, are in a state of continuous interaction and go back to real picture peace, or rather, just to real world surrounding a person 1.
But language is not the only component of the cultural picture of the world; it is also formed from thematically understandable, conscious and undoubted contents of artifacts and unconscious meanings and personal meanings, as well as experiences, experiences, and assessments. As a result, from a content-thematic point of view, scientific, aesthetic, religious, ethical, legal and other similar pictures of the world are usually distinguished; from this position, the picture of the world is reduced to a set of information and data. The appearance of these paintings is preceded by the appearance of another picture of the world - a picture of intuitive ideas, meanings and meanings as an expression of the characteristics of the life of a given culture. Moreover, each meaning always represents in a special way the universality of the world in which people live.
The development of connections between cultures leads to the disappearance of the unique characteristics of each of them. So, in the 20th century. peoples and countries begin to unify in everyday life and in thinking. This is especially clearly evidenced by the processes of computerization, which subordinate the logic of thinking of those who work with the computer to a single algorithm. And yet, at the core of every culture, what is preserved is what is “crystallized” under the influence of the country’s nature, its climate, landscapes, food, ethnic type, language, memory of its history and culture. Thus, the cultural picture of the world retains its uniqueness in the processes of universalization of culture.

2. The essence of the concepts of “mentality” and “archetype”
and their influence on the cultural picture of the world

In the 20s In the 20th century, the concept of “ mentality " Its development was carried out by representatives of historical-psychological and cultural-anthropological directions: L. Levy-Bruhl, L. Febvre, M. Blok. In the original context, “mentality” meant the presence among representatives of a particular society, interpreted as a national-ethnic or socio-cultural community of people, of a certain “mental toolkit”, a kind of “psychological equipment”, which makes it possible to perceive and realize in their own way their natural and social environment and themselves.
Currently, two main trends are emerging in understanding the essence of mentality: on the one hand, mentality includes a way of life, features of folk realities, rituals, style of behavior, moral precepts of the people, and self-identification of a person in the social world. In a narrow sense, mentality is what allows you to uniformly perceive the surrounding reality, evaluate it and act in it in accordance with certain established norms and patterns of behavior in society, while adequately perceiving and understanding each other.
Mentality is a mindset, attitude, worldview, spiritual identity of the worldview, world experiences and attitudes of a community and an individual representing a particular culture. Mentality contains unconscious value orientations that are natural for a given people, archetypes that underlie collective ideas about the world and man’s place in it, as well as national images of culture, unconscious and behavioral reactions that cannot be comprehended in any other way than in words. national language. The mentality is different from public sentiment, value orientations and ideology of a more stable nature. Mentality is always a certain integrity of the “worldview”, the unity of opposite principles - natural and cultural, emotional and rational, irrational and rational, individual and social.
Mentality is a certain set of symbols formed within the framework of each historical and cultural era and nationality. This set of symbols is fixed in people's minds during dialogue with other people. These symbols (concepts, images, ideas) serve as explanations in everyday life, by expressing knowledge about the world and man’s place in it.
Mentality includes basic ideas about man, his place in nature and society, his understanding of nature and God as the creator of everything. These are emotional and valuable orientations, collective psychology, the way of thinking of both the individual and the collective;
Mentality, as the specificity of people’s psychological life, is revealed through:
- a system of views and assessments, norms of mentality, based on the knowledge and beliefs existing in a given society;
- language. Analysis of language makes it possible to very accurately identify the cultural specifics of people’s relationship to the world around them and represents the inner world of a person. One can learn through language the style of thinking;
- the dominant motives in a given group, through the hierarchy of values, which are manifested in beliefs, ideals and interests. All this makes it possible to identify social attitudes that ensure readiness to act in a certain way. Mentality is most clearly manifested in the typical behavior of people, representatives of a given culture, expressed primarily in stereotypes of behavior and decision-making, which in fact mean the choice of one of the behavioral alternatives;
- emotional sphere, through the dominance of any feelings;
- analysis of the main socio-political and ethnic categories that everyday consciousness operates on: “freedom”, “work”, “time”, “space”, “family”.
The concept of “mentality”, which is close in meaning, can be found among representatives of the psychological concepts of E. Fromm, K.G. Jung, Z. Freud, etc. Thus, the Swiss psychologist and psychiatrist K.G. Jung, trying to comprehend the deep foundations of collective psychology, used the concept of “archetype”.
Archetype represents the mental structures of the collective unconscious, which is not a personal acquisition of a person, but inherited from our distant ancestors. Archetypes are unique forms of understanding the world, in accordance with which the thoughts and feelings of people are formed and determine everything. mental processes related to their behavior.
The French ethnographer and psychologist L. Lévy-Bruhl thus designates a number of symbolic forms that exist in primitive thinking. The concept of “archetype” received the greatest development in analytical psychology by K.G. Jung, who, exploring, under the influence of S. Freud, the “individual unconscious,” gradually came to the conclusion that there is a deeper layer in the human psyche - the “collective unconscious,” which is a reflection of the experience of previous generations, “imprinted” in the structures of the brain.
Unlike the mentality , limited by spatiotemporal and sociocultural frameworks, the archetype is universal regardless of time and place. If mentality depends on the sociocultural context, with its inherent axiological ideas, then the archetype is axiologically neutral. It represents the basis of cultural and historical processes, to which mentality gives a certain form. Thus, the archetype is a deeply abstract category, and the mentality is historical. It is the archetype of the collective unconscious that, according to Jung, forms a certain image of the world, which is then reflected in mentalities various types society
Thus, cultural archetypes– basic elements of culture that form constant models of spiritual life. The content of cultural archetypes is typical in culture, and in this regard, archetypes are objective and transpersonal. The formation of cultural archetypes occurs at the level of the culture of all humanity and the culture of large historical communities in the process of systematization and schematization of cultural experience. Because of this, the individual is not clearly aware of his involvement in cultural archetypes, and the reproduction of the archetype by a specific person is a rationally unintentional act.
The most fundamental in the composition of culture universal cultural archetypes And ethnic cultural archetypes(ethnocultural archetypes).
In culture, understood as the “non-hereditary memory of the collective” (B.A. Uspensky), cultural archetypes act as spontaneously operating stable structures for processing, storing and representing collective experience. By preserving and reproducing the collective experience of cultural genesis, universal cultural archetypes ensure the continuity and unity of general cultural development. Ethnic archetypes (ethnocultural archetypes) are constants of national spirituality that express and consolidate the fundamental properties of an ethnic group as a cultural integrity. Each national culture is dominated by its own ethnocultural archetypes, which significantly determine the characteristics of their worldview, character, artistic creativity and historical fate people.
According to Jung, the actualization of an archetype is a “step into the past,” a return to the archaic qualities of spirituality, however, the strengthening of the archetypal can also be a projection into the future, because ethnocultural archetypes express not only the experience of the past, but also the aspirations of the future, the dream of the people. The active presence of ethnocultural archetypes is an important condition for preserving the identity and integrity of national culture.
Cultural archetypes, while remaining essentially unchanged, manifest themselves diachronically and synchronically in a wide variety of forms ( mythological images and plot elements, religious teachings and rituals, national ideals, etc.).
Returning to the consideration of mentality, let us dwell on Russian mentality, around which there has been an aura of mystery, mystery, and incomprehensibility for many centuries.
Modern researchers of Russian mentality note a clash in the minds of Russian people of contradictory attitudes and behavioral stereotypes, which is explained by the middle position of culture in relation to the Western and Eastern ones. “Western” and “Eastern” features in the Russian mentality do not strictly contradict each other, but rather combine and complement each other. Let's try to understand the peculiarities of the mentality of the Russian people and the reasons for their occurrence.
The Russian ethnos took root in the center of Eurasia, on a plain, not protected from the west and east by either seas or mountains and accessible to military invasions from both East Asia, and from Western Europe, and was historically, geographically and psychologically doomed to withstand the most severe pressure from the outside. The only way to maintain independence in such conditions is to occupy as much territory as possible, in which any enemy armies would be bogged down.
A huge, sparsely populated territory required for its development a special type of people, capable of decisive action, daring and courageous. Settling over a vast territory, the Russians created a network of fortress settlements, which also played the role of economic centers for the development of the territory. The population of such prisons was distinguished by their entrepreneurial spirit, extraordinary love of freedom and rebellion.
Colossal spaces, harsh climate and the need to resist the combined forces of many peoples from the West and East at the same time gave rise to the prevailing type of subconscious and conscious psychological attitudes, which were reflected in the mindset of the Russians, in the manner of their thinking.
In general, the variety of traits of a Russian person can be reduced to five main behavioral orientations:
- on collectivism(hospitality, mutual assistance, generosity, trustfulness, etc.);
- on spiritual values(justice, conscientiousness, wisdom, talent, etc.);
- on power(veneration of rank, creation of idols, controllability, etc.);
- on better future(hope for “maybe”, irresponsibility, carelessness, impracticality, lack of self-confidence, etc.);
- on quick solution to life problems
etc.................

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

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

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

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

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

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

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

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

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