Dehumanization as factors in the existence of modern man. Conceptualization of the concept of “modernism” in personal theories
Modern society - and not only Russian, but Russian in a particularly obvious form - is experiencing an intense transformation. We are talking not only and not so much about production and information technologies, the dynamics of forms of business activity or the dynamics of political structures in the world and national levels. It is not the external, but the internal and spiritual aspects that undergo transformation, not just the aspects, but the foundations social life- up to morality and religion.
Modern man finds details of his appearance, familiar properties, connections, structures, but not himself. He moves towards himself, but never reaches himself, falling into the objective world around him. A desperate search for self-determination, freedom and responsibility modern man, as well as the desire to escape from this freedom and responsibility, do not achieve the desired result.
Processes of social transformation, especially such a large-scale and deep one, are very dramatic and traumatic. They are often perceived as a loss or destruction of the foundations human existence, as the dehumanization of society and the loss of prospects for spirituality. However, such qualification raises a number of questions. Do pretentious formulations like “problems of dehumanization of modern society” mean that society was previously “humanized?” Where and when was such a society?
And what is dehumanization anyway? Dehumanization? Loss of humanity? In what and where? In civilization? In culture? In philosophy? How does this dehumanization manifest itself? In the growth of violence - primarily from the authorities? In the technological consideration of man as a means in politics, in management, even in medicine - as a supplier of spare parts, in art? And here the issue is moot. It is enough to at least recall the achievements in environmental protection, in medicine, the degree of comfort of life and working conditions achieved by modern civilization. And is dehumanization possible in principle, if all its manifestations are the work of human hands, the embodiment of his ideas, needs, aspirations?
The main problem is not dehumanization, but the person himself. And our time, indeed, poses this problem extremely acutely. The person himself has become problematic and needs some kind of homodicy. What is a person? By the end of the twentieth century, it is becoming increasingly clear that in its dual nature, in the unity of body and consciousness, flesh and spirit, human essence is still connected with the latter.
The main pathos of criticism of modern society is aimed at the meaninglessness of existence, rooted in utilitarianism, economism and technicism, commercial, capitalist and, ultimately, bureaucratic institutions of power, which tend to deprive life of its semantic richness and depth. The accusations take various forms: it is argued that there is no longer a place for heroism, aristocratic virtues, high goals, love and a sense of the depth of life have been lost.
If you wish, you can blame Descartes for everything, who was the first to pose the problem of human self-consciousness. “...From the devastated cogito, Descartes, like a spider, pulled out the world - the modern world, in fact, the material world, the materialist world, the world of the Enlightenment, probably the Western, imperialist, Protestant and capitalist, ethnocentric and phallocentric technological world as such, and not a world of meaning and love, laughter and tears, but a world of abstract thinking."
We live in a period of extreme individualism and at the same time deep depersonalization. An individual strives to act in accordance with his own ideas about life and his purpose, to do “his” business, but all these ideas and ways of life are subject to powerful external pressures and sooner or later come down to the desire to meet certain group subcultural standards, social roles. A person is required to do only one thing - to identify himself with some matrices, to accept such a matrix as his identity. In contrast to neoliberal ideas about the “end of history,” there are a large number of different groups and movements awaiting abrupt and radical changes that will bring unexpected metamorphoses to humanity. Someone expects this from space aliens, someone from in-depth collective preparation - meditation, invocation, etc., someone - the new coming of Christ, a new Avatar or some cosmic Entity that will renew everything and everyone. It is obvious to any unbiased observer that we live in an era of intense transition of human (personal and social) existence from one state to another, in an era of total liminality. We are talking about qualitative progress, not quantitative growth. social organization and communications, about qualitative changes in ways of life, communication, consciousness - and the changes are very ambiguous. As well as ten year old girl has very vague ideas that married life will require from her a fundamental change in consciousness and emotional reactions, so today’s humanity has very vague ideas about its future - not in terms of the future of civilization, but in a more fundamental sense, in terms of individuation.
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Prospects for metaphysics: Classical and non-classical metaphysics at the turn of the century
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Dehumanization or dehumanization is a phenomenon in psychology that denotes the process of depriving a subject belonging to the human race of humane values. Speaking about dehumanization, we can distinguish two main trends, which we will discuss further.
There are:
This term is most often used in conflicts: military, political, social. A famous example. During the Second World War, the political elite of Nazi Germany identified the Jewish people as the root of all evil, which is why the persecution and extermination of Jews began. In this case, political propaganda techniques were used, led by Joseph Goebbels.
Other cases are also known: the persecution and liquidation of black people by the Ku Klux Klan. The phenomenon of dehumanization was also observed during holy wars on religious grounds: holy campaigns on the part of the Christian religion, and jihad on the part of Islamic peoples. Dehumanization in this case served as a justification for wars.
Such examples have a common denominator: persecution of a social group based on its external or internal characteristics. Such a phenomenon as oppression of a community based on certain attributes is anti-human and initially contradicts human nature.
The phenomenon under consideration is closely intertwined with some traditions and stereotypes. Thus, in some cultures, representatives of homosexuality are considered “non-humans”, and they are subject to persecution and deprivation of status normal people. The reason is this: the difference in sexual preferences and views of homosexuals from the majority - people with heterosexual orientation.
Dehumanization of culture and social values
The process of dehumanization of culture and society was observed in states where social order socialism stood out. In the modern world, where humanism reigns, every person is an individual who has his own rights, freedom of action and the possibility of self-expression. The philosophy of socialism presupposes the equality of people, where each member of society is a cog in the system.
The main antithesis of such a political system is to forget and turn off forever the concept of personality. A collective system, where the main goal is to pursue the interests of the party, state or simply the majority, kills the individual psychologically, socially and philosophically. The creation of equality is one of the main goals of socialism.
However, equality is exclusively a concept of philosophers of leftist political movements. Equality does not exist a priori in nature. Every person is born an individual. Already in the womb, certain inclinations and predispositions are laid in the fetus. It is obvious that someone is born with a powerful mental or creative potential, while the other child does not have this.
Further equating one to one kills the essence of man - the ability to choose his own path and follow his goal. When a child with strong math skills is sent to typesetting, this is the phenomenon; when a child with artistic inclinations or the makings of a musician is not allowed to draw and play music - this is the phenomenon in question.
Principles of dehumanization of labor
Under the socialist system, not only the process of dehumanization of society was observed, but also the dehumanization of labor. A clear example of this is industrial production, in which a person performs the function of a production link. A craftsman creates a finished thing, this is the embodiment of his personal qualities: mastery of the craft, vision of details and the object as a whole, taste preferences. An ordinary worker is perceived only as a factor of production, in which all his psychological traits and manifestations of personality are lost.
The dehumanization of labor, however, first appeared in the organization of an American engineer, who managed to develop a system of sequential labor operations. This system was algorithmized, where each step is provided by instructions and strict discipline.
The founding engineer himself, Taylor, wrote in his diaries that every worker must learn to renounce his individuality. He must forget about preferences in working methods. His entire personality must be reorganized into the enterprise system.
With such an organization of labor, all individuality is denied. Man replaces mechanized machine. In the long term, psychologically, this phenomenon develops apathy; the worker develops a negative attitude towards work, because he is forced to work according to a plan to which the worker himself cannot contribute anything.
With the development of offices, the dehumanization of work affected office workers. They, like an assembly line, carry out bureaucratic procedures and are also forced to become a cog in the system.
Dehumanistic tendencies in art
Unlike socialism, where there is a dehumanization of society and labor, the dehumanization of art is observed with the capitalist system. In a market economy, every work of art, be it musical composition or the picture, according to Ortega y Gasset, is inevitably crushed aesthetically and meaningfully.
Any new work panders to the tastes of the rich and middle class. Thus art is reduced to a single formula. It turns into a craft, where, for example, painting a picture is just a craft process, conditioned general principles aesthetics.
This phenomenon leads to the impoverishment of art, the level of skill of bohemians is falling. According to Ortega y Gasset, all this has dehumanistic tendencies leading to the general death of art.
In my opinion, the problem of modern society in relation to the entire world as a whole, without touching certain individual local civilizations, is associated with such a concept as freedom. In general, I would like to note that culture as such is able to exist due to the harmonious relationship of such concepts as sanctions and freedom. When sanctions dominate, a totalitarian or authoritarian regime threatens to set in, the development of society is hampered due to the impossibility of developing culture, there is no opportunity to implement certain ideas, and when freedom is excessively dominant, the development of negative manifestations of culture is allowed.
In general, chaos appears, society degrades, and self-destruction sets in. In order to restore it, it is necessary to return to the harmonious relationship between sanctions and freedom.
Nowadays the problem of allowing or prohibiting certain things is so acute, because in certain areas of society there was initially an attitude towards humanity in relation to this or that by allowing this, but it turned out quite the opposite. Questions arise as to from whose position this or that aspect turns out to be humane, however, it should be noted that in the modern world there is an orientation towards freedom of choice, but the fact that this freedom turns out to be negative is forgotten. It has a detrimental effect on the person for whom it is intended. However, I would like to point out that there is no we're talking about about political freedom. This is the only area that is not touched upon too acutely here, since it is clear that in this discourse this topic cannot be considered from a position other than democratic, which presupposes the predominance of freedom over sanctions.
On the one hand, the dominance of freedom relative to sanctions takes into account the fact that a person can show himself as he is, without being forced to choose one or another option of something. And this is certainly good: he is in complete control of himself. Here, if he chose something wrong, he is solely to blame, but there is also a point: such a presence of freedom does not always affect the interests and/or well-being of other persons. This manifests itself in a variety of phenomena of existence, and there is also a question: how to correctly correlate sanctions and freedom so that it is truly harmonious and allows culture to develop. Indeed, this issue simply cannot be avoided. If we consider in particular freedom in the context of means mass media, then it becomes clear that, firstly, it is almost impossible to control the quality of the information released, as well as its content regarding whether it is moral or not, whether it affects someone’s rights or not, but it should still
It should be noted that it should be subjected to some control: children also view it, and if it does not meet certain criteria, then their idea of the proper order of things is distorted and their psyche is traumatized. Also, very often we can observe various releases of media products that are unacceptable from a moral point of view.
What to do about it? The answer here in general is this: it is impossible to control all this as a whole, completely, and the only opportunity to protect yourself from their influence is not to use what, from the point of view of its consumer, turns out to be immoral.
However, there are those areas of human life where it turns out to be impossible to do without significant imposition of sanctions. This is the sphere of legislation, healthcare, education, and culture. A society can be called humane only if what is harmful is limited by sanctions and what is permitted, of course, is what is useful.
So why does it still turn out that modern stage Is the development of society dominated by freedom and this turns out to be a negative point in relation to its development and functioning as a whole?
To do this, in my opinion, we can turn to the concept of “publicity” - “privacy” by Hannah Arendt. I believe that at the present stage of development of society, the tendency towards privacy is dominant. Moreover, due to the installation for almost complete freedom. Of course, there are a number of significant restrictions and penalties. But still, a number of consequences that follow the permission of certain things are not provided. Let's give a few examples. If we take such a phenomenon of modern society as euthanasia, then, as we know, this is a permitted process. It would seem that the doomed patient has freedom of choice. And his relatives too. However, few people thought that the patient himself was put in such a situation: “Kill yourself if you feel sorry for your relatives and their money for your treatment!” AND This is what happens: slavery! Slavery to one's own freedom. Yes, there is a choice, but it is framed in such a way that it forces action! Or an example with the death penalty: “Let the murderer pay with his life for killing someone!”, but, as it turns out, there is not only a question about the life of the defendant: who thought about those who will have to carry out the death penalty? Even if a person agrees to go to such “work,” but who thought about him, about his feelings? After all, one way or another his psyche is traumatized, even when the buttons are pressed by a certain number of people and it is not clear who killed him.
Or the problem of abortion: in cases where a child is killed due to so-called personal circumstances, and not because it is impossible to give birth for health reasons: when an adult is killed, the killers are sent to prison, and when a person is several weeks old, they even help kill him. And no one will even think that he has his own right to life, freedom of choice, and that he is simply still too young to protect himself. And a lot more similar kind examples. In a word, it is necessary to change some areas of society so that the freedom that is given does not harm those for whom it is intended.
Here, of course, there is a question about which model of society is ideal, what the ideal relationship between sanctions and freedom looks like. Of course, it is extremely difficult to talk about this and it seems hardly possible to put forward an ideal concept of such a society: each society develops individually anyway, has its own characteristics, but here it is necessary to take into account that the guidelines for humanism and the preservation of human life, helping those in need, etc. .P. If we try to take Christianity as an ideal, then the fact is that other societies, in which another religion dominates, will not want to accept the maxims of this worldview, therefore, at the level of the world community, world-class organizations, certain humane principles must be observed that affect each society and correct their legislation. This is necessary, because otherwise there will be endless questions about how to resolve yet another conflict that has destroyed masses of people. In general, freedom prevails in the world, but there are societies in which sanctions dominate. But here again is the problem of the predominance of freedom: many actions carried out in such societies are inhumane, and they say about them that this is their choice, their right to this or that way of life, while many people within such systems do not agree with this and they can't do anything about their situation.
Yulia Volskaya
A high-quality perfume should cost and look attractive. Luxury perfumes have now become available not only high society, but also to any Internet user.
Dehumanization as a problem of modern society
N.N. VASNEVA 1, S.A. VASNEV 2
1 National Research Nuclear University "MEPhI"
2 Russian Academy of Public Administration under the President of the Russian Federation
DEHUMANIZATION AS A PROBLEM OF MODERN SOCIETY
The article examines the problem of trends in the growth of dehumanization in modern society. The authors are of the opinion that this problem concerns the world community as a whole; it is visible in one form or another in countries with different economic potential, with different types of political government, and at almost all levels of social relations. It seems that modern society is no longer so interested in the ideals of humanism, tolerance and social solidarity. The purpose of the article is to trace the origins of dehumanization, its most obvious forms of manifestation. The problems of dehumanization are currently quite actively discussed by the domestic scientific community. Quite legitimate questions are raised: what is dehumanization? How does this dehumanization manifest itself? In the growth of violence on the part of the authorities? In the technological consideration of man as a means in politics, management, etc.? And immediately doubts arise as to whether it is possible in principle at all, if all its manifestations are an expression of various human motivations in society. Yes, modern man is contradictory, has extreme ambitions, but, nevertheless, time poses this problem, which requires its explanation. It is noted that dehumanization is presented as a multidimensional phenomenon that manifests itself in the most various fields: economics, politics, culture. The term "dehumanization" in in a broad sense it was proposed to be considered as a loss of spiritual and moral values; rejection of a worldview based on justice, attention and respect for the individual, for the individual qualities of a person. We can agree that in addition to this rather broad approach, dehumanization can also be considered as a phenomenon inherent in one or another separate sphere, say, art. José Ortega y Gasset raised the problem of the dehumanization of art back in the first quarter of the twentieth century. Ortega y Gasset viewed dehumanized art as those new trends in art that, in his opinion, provide “escape from man.” He writes that this is observed when present in artistic expression excessive metaphor, excessive stylization, lack of sensual expression, where form absorbs content, which in general deprives art of human pathos and any “transcendence”. Indeed, at one time L.N. Tolstoy believed that art that does not lead a person to goodness is useless and harmful. Today, such an answer is not sufficient to explain the whole range of problems and nuances contemporary art. Yes, there is not only classical painting in the style of realism, but also such modern trends in painting as surrealism, cubism, expressionism, impressionism, etc. And this does not mean at all that all modern painting is dehumanized. No one can even think that Salvador Dali could call for violence and all other human vices. But the fact that art is capable of not only expressing a person’s deep concern about the meaning of his existence, but also arousing in him aggression and hatred of the individual, there is no doubt about it. And it is here that the inconsistency of modern mass culture is hidden, which is placed on an industrial-market basis, where they not only create new cultural values, but also produce commercial products. Elite art has become inaccessible to the broad masses not because it produces the highest selected cultural values for the “chosen ones,” but because the majority are not ready to consume them, and more often than not do not want to bother themselves with this “high” art. Although here there are no unambiguous approaches to finding the true reasons for the attitude towards the classics. We should not forget that theaters and museums are not empty, the galleries are filled, despite the deepest psychological burden of the modern “philistine”. And yet it is necessary to put main question, why does modern society give rise to raising the problem of the loss of humanistic ideals and values? It is known that in the process of development of human civilization, starting from ancient times, questions of recognition of humanitarian values as the highest values in society were repeatedly raised. Initially, these attempts were expressed through folk art, where in legends, myths, fairy tales, and songs, the struggle between the ideals of good and evil naturally ended with the victory of good forces. That is, already in the early stages of the development of human civilization, moral values helped people survive in fairly harsh environmental conditions. Beginning with the Renaissance, humanism as a broad current of social thought marked the beginning of a profound revolution in the culture and worldview of not only the people of that time, but also provided the necessary prerequisites for the formation and development of a system of humanistic views among representatives of more later periods. The issues that worried representatives of early humanism concerned the recognition of the value of man as an individual, his right to freedom, happiness, manifestation and development of all his abilities. The principles of equality, justice and humanity were recognized as natural human rights, as a necessary norm of relations between people, between society, the individual and the state. The ideological representative of the era of the English bourgeois revolution, John Locke, developing the ideological and political doctrine of liberalism, was one of the first to put forward freedom of speech, faith and the protection of private property as priority “natural rights” of man. According to Marx, Locke’s ideas became “... the classic exponent of the legal ideas of bourgeois society as opposed to feudal society.” Indeed, the period of the emergence and development of bourgeois relations was a significant step towards developing the potential of the individual, the struggle for civil rights and freedom. It was during the formation of capitalism that Hegel began to view history as “the progress of the spirit in the consciousness of freedom,” which gave rise to the hope that with the economic and social development of society, the problems of alienation and social coercion of man in all its known forms would gradually be removed, and new conditions for his intellectual development. Much effort has been made on the part of political and economic elites to motivate people to realize these lofty goals. But modern society, based on consumer values, not only has not solved the problem of the growing shortage of public resources, but has also deepened the problems of growing social nihilism, anti-solidarity, consumer attitude towards people, and the loss of the function of responsibility for everything that happens around. Aggressive motivation to achieve results at any cost is increasingly becoming the norm, which inevitably leads to permanent social conflicts at all levels of public life. All this indicates that humanistic values, which under conditions of total commercialization are becoming an elementary commodity, are becoming more and more eroded. Among other things, there is a deep contradiction between manifestations of extreme individualism and deep depersonalization. Everything is leading to the fact that the entire life of a modern person is increasingly placed in an environment of forced role standardization, in a state of liminality and stigmatization. An entire army of sociologists and psychologists is working to develop methods of collective behavior, corporate psychology and ethics. All are encouraged to work towards the goals of the corporation and the organization. One cannot even think that science should not work for solidarity, for organization, for unity, for connection, etc. But in this regard, many questions arise: why is the state of human loneliness growing in conditions of total “organization”, why are there many abandoned children, why is the number of single-parent families growing, why are there so many lonely old people? This means that there are problems that are not noticed and are not solved, which means that we need to talk about them as much as possible, and as often as possible. It seems that the most important component of dehumanization is the growth of alienation in the world of work. It is known that the problem of alienation was first posed in the works of representatives of German classical philosophy. One of the aspects of alienation in Hegel’s philosophy was the specific attitude of man to the reality he created in the conditions of a bourgeois legal society. Feuerbach explored the anthropological side of alienation, the nature of which he sees in psychological state a person – a feeling of dependence and fear. In contrast to the idealistic trend, Marx and Engels began to look for the basis of alienation in the socio-economic nature of capitalism: in the dominance of private property, commodity-money relations, and the transformation of labor into a means of subsistence. Marx and Engels identified the following conceptual points of alienation: a) alienation of the very activity of man, who emerges from the labor process impoverished and devastated; b) alienation of working conditions from labor itself, where the worker is confronted in an alienated form as capital not only by the material, but also by the intellectual conditions of his labor, which is especially obvious in the alienation of production management and in the alienation of science from the worker; c) alienation of the results of labor from the hired worker; d) alienation of workers from the norms prescribed by social institutions, as well as from the institutions themselves, which turn into bureaucratic systems built on a hierarchical principle; e) alienation of ideology from life, leading to the formation among members of society of a level of aspirations and expectations that does not correspond to the actual capabilities of society, which often becomes the cause of deviant behavior. Marx's interpretation of alienation in the world of work is still relevant today. In conditions modern production and management, not only has the alienation of the employee from the results of his activities not been removed, but the degree of this alienation has increased even more. This is due to the growth of the intellectual and informational component of the nature of work, when a worker in, say, managerial work does not see his final product, being only a function in network or management projects. Specialization and professionalization of managers have given rise to the type of “alienated” professional manager, who is classified as a group of “office plankton”, dispassionately wandering from company to company in search of “ better life" It is impossible not to note the deepening trend of turning engineers, designers, and technologists into faceless office workers. Also relevant in the light of the alienation of labor is the problem of achieving status. It is generally accepted that society provides all the sufficient conditions for the possibility of achieving prestigious social statuses. Indeed, such a possibility exists. But the problem is that not everyone can achieve the desired result. And, in this case, many questions arise. For example, why does receiving a prestigious education not guarantee a successful career? Social practice indicates that the majority of citizens are not able to correlate their capabilities with their ambitions; they often focus not on their own internal introspection, not on the development of adequate motivation, but rather on external typological models of status behavior. Thus, from the point of view of sociology, there is a typical case of status-role conflict, the source of which is the individual’s inadequate self-perception of the desired prestigious social statuses. To be fair, it should be noted that this trend is objectively due to the transition from industrial to post-industrial society, when most work force begins to move into the service sector, causing social structural changes, influencing the increase in labor mobility, which was noted at one time by D. Bell, A. Toffler, M. Castells, who emphasized that the fundamental characteristic of labor in the new post-industrial society will be distinguish the communication of people with other people in contrast to the previous old feature industrial society, where man primarily interacted with machines. This new character labor is designed to open up other opportunities for personal development and increase the role of education and science. Under these conditions, a new information culture of society should be formed, which should not be reduced only to the skills of using computer technology and telecommunication systems. It is, first of all, aimed at people’s readiness to perceive new information, master new means, including digital professional means of communication, and master an increasing number of languages in which modern scientific, economic, technical and other knowledge is presented today. And this trend should, as it were, improve the quality of the workforce, loading it with a humanitarian meaning. But in fact, so far there is only a frightening quantitative increase in the share of the bureaucratic, but not the intellectual elite. On the other hand, the degree of information inequality is increasing not only between people, but also between regions and countries, where different conditions for the formation of the information environment arise. I.I. Colin rightly emphasizes that the problem of information inequality is not only a global economic, geopolitical and social one, it is also a cultural problem. Taking Advantage information technologies depends not only on the level of development of the economy of that other country, but also on the level of education and linguistic culture of society, its orientation towards a new, informational direction of the vector of development of modern civilization. And there is every reason to believe that the problem of information inequality will worsen, giving rise to ever new economic and humanitarian contradictions. It is noted that alienation is increasingly becoming a form of attitude towards work. Most politicians, officials, and writers suffer from this, which manifests itself in insecurity from the arbitrariness of the administration, from the arbitrariness of power, from the inability to influence decisions made, from a lack of understanding of those people who work with you in the same team. There is detachment, which is caused by difficulties in career growth, business and friendly communication, and rejection of the values of the team. It is clear that alienated labor always has a dependent character. This dependence is coercion to work, which can take several forms: a) economic coercion, manifested in the need to exchange labor power for material rewards used to satisfy basic human needs; b) social coercion, when an employee needs social status; c) moral coercion, when the employee needs social and moral approval. That is, there is a clearly visible relationship between the alienation of labor and its dehumanization. The most powerful motivation in modern consumer society is economic coercion; the employee is forced to make a choice (and he makes it) in favor of uninteresting, monotonous, routine, traumatic, but well-paid work. Workers no longer pay much attention to the dangerous, harmful, excessively difficult and stressful working conditions that still prevail in the global economy. According to the International Labor Organization, the share of traumatic, harmful and difficult work tends not to decrease, but to increase. I would like to quote the lines from Faust again and again: “People die for metal.” Dehumanization manifests itself not only in the economic but also in the political sphere. Modern politics is characterized by intolerance, aggressiveness, and the unjustified widespread use of violent means. It should be noted that we are not talking about the classical functions of political power, which uses rational violence as a natural means of solving problems for the sake of common goals, as N. Machiavelli and M. Weber wrote about. In modern world politics, this violence is often excessive and unjustified, giving rise to deep pessimism in people's minds. An example is the expansionism of bloc states in relation to states that have proclaimed the path of independent development (Afghanistan, Iraq, Iran). In these conditions, quite rightly, questions began to be raised not only about the devaluation of humanitarian values, but also about the prospects for the spirituality of human civilization. In particular, the problem of the relationship between the dehumanization of society and the problem of moral education. The loss of moral and moral guidelines is fraught with the fact that new technologies can be used not for economic development purposes, much less for humanitarian purposes, but for destructive purposes for the sake of narrow national interests. From this perspective, the problems of Russian society are seen as quite relevant. Russia has experienced many tragic stages in its history. Today we have managed to overcome many problems that two decades ago seemed insurmountable in the short term. Russia joined the general rhythm of development of economic and political structures, went through a difficult period of transformation of the main social institutions in the shortest historical periods of time, and entered a period of economic modernization. Currently, one of the problems that could partially alleviate the growing problems of dehumanization is the question of the quality of power, or as Eduard Popov, representing the Pitirim Sorokin Foundation, emphasized, in Russia there is a problem of “elite” against “elites”. E. Popov builds his concept on the assertion that in today’s conditions of “barbarization” and dehumanization of politics, a return to the traditions of the ancient classics, when Plato first stated that “power is the duty of the best,” is more relevant than ever. According to E. Popov, the current Russian elite meets the definition of an elite in terms of functionality, but not quality. The elite in its classical sense corresponds to another term widely used in the theory of elites - “counter-elite”. These are the best who should govern the state. The elite in its true meaning is a position in society, and not a bureaucratic table of ranks. We must pay tribute that in Russia this problem is understood and recognized as urgent. So, we can draw the following conclusion: dehumanization as a problem of modern society is quite obvious, which requires certain efforts, both from the scientific community and from ruling groups to remove those basic contradictions that may further aggravate this problem.
BIBLIOGRAPHY
1.Tulchinsky G.L. Humanitarianism versus humanism? [Electronic resource]. – Access mode: htth:/public/x2869.htm. 2. Komlev N.G. Dictionary of foreign words. M.: EKSMO, 2006. 3. Jose Ortega y Gasset. Aesthetics. Philosophy of culture. M.: Art, 1991. 4 . Marx K., Engels F. Collection Op. 2nd ed. T. 26. Part 1. 5. Philosophical encyclopedic dictionary: ch. editor: L.F. Ilyichev, P.N. Fedoseev, S.M. Kovalev, V.G. Panov. M.: Sov. Encyclopedia, 1983. 6. Colin I.I. Information globalization of society and the humanitarian revolution. [Electronic resource]. – Access mode: /D37Kolin.htm. 7. Popov Eduard. "Elite" versus "elite". [Electronic resource]. – Access mode: /index.php?id=250.
Modernism as a historical and cultural type
2.1 Modernist style and dehumanization of culture (J. Ortega y Gasset)
José Ortega y Gasset (1883-1955) - Spanish philosopher, publicist, publisher. From 1910 to 1936 he headed the department of metaphysics at the University of Madrid, having a significant influence on the formation of Spanish philosophical thought in the 20th century. He took an active part in political life before the start of the civil war, lived “in internal emigration”, being an opponent of the Franco regime. He founded the Institute of Humanities (1948), the magazine and publishing house “Revista de Occidente”, the main goal of which was to familiarize Spanish and Latin American readers with the best works of European philosophers and scientists.
Ortega y Gasset's work “The Dehumanization of Art” has become widely known; it examines various aspects of the crisis of modern culture, the modernist movement, and illuminates the emergence of “mass culture.”
Let’s get straight to the main ideas covered in “The Dehumanization of Art.”
The term “dehumanization” itself literally means: the waste of culture, art, science, etc. from the spiritual and moral side in human life, the absence of a humanistic principle, a humanistic essence. It is with this term that José Ortega y Gasset describes the era of the 20th century, where the ideas of modernism raged.
José Ortega y Gasset examines art from a sociological perspective, asking the question: “Why is something new in art accompanied by such deafening failure?” He seeks and finds the reasons for the obvious unpopularity of new art among the masses. The failure of young art is not an accident, but a pattern.
“Works of art act like a social force that creates two antagonistic groups, divides the shapeless mass into two different camps of people - the majority (the mass)”, which does not understand the new, modernist art, and the minority, capable of feeling this “art of the privileged, the art of the refined nervous organizations, the art of aristocratic instinct" Ortega y Gasset Dehumanization of art. - M., - 2000, - p. 37. .
The fact is that the majority of ordinary people, ignorant of art, value most of all in art its closeness to life. The more art resembles life, the more complete is the happiness of the average person, who suddenly feels himself in an understandable and familiar, and therefore extremely dear to his heart, artistic environment. And new art, modernist art, still far from the people.
Any “new style must go through an incubation period,” a period during which this style is not clear to the masses.
To the question, is every new style accompanied by failure? No, Ortega y Gasset explains that this is not characteristic of art, which avoids deviating from reality, for example, romanticism appealed to the masses because it was a folk style.
Ortega y Gasset wrote at a time when he could observe modernism in art, then the time of postmodernism had not yet come and that, perhaps, is why he is so categorical when speaking about the meaning of new art. He is totalitarian in art: “...the basis of modern reality lies deep injustice - the erroneously postulated equality of people,” he prefers to see art separately for the masses and separately for the “privileged.” “Most people don’t like new art, but a minority do.” Degradation of the masses on the basis of their anti-artism, insensitivity to new art: “New art is characterized by the fact that it divides people into those who understand it and those who do not.” Since the work was written in 1927, it can be assumed that the ideas of domination over the world were in the air, and penetrated everywhere - into politics and public life: “This art is not for man in general, but for a special breed of people who are clearly different from others » Ibid., p. 38. .
What is the essence of new art? Since it is not understandable to everyone, it means that it is not based on the human, its foundation is different. People and passions, says Ortega y Gasset, are the subjects of art. While art plays in them, people understand it, but as soon as it rises above reality, the understanding becomes thinner and breaks like a stretched thread to which a playful person is tied. balloon. Ortega y Gasset gives a metaphor: that the perceiver of a work of art seems to be looking through a glass window into a garden, i.e. to “people and passions”, and does not notice the glass, i.e. the most artistic device through which he sees them. Of course, after all, sophisticated artistic forms for the inexperienced are the same as a clouded glass through which he tries to see something interesting to him. If he succeeds, he feels chosen; if not, then we lose him. Ortega y Gasset does not regret this loss at all; he is glad that art is returning to normal, becoming the lot of a select few, a narrow “circle of limited people.”
“This will be art for artists, not for masses of people. The art of caste, not democratic art.” So, we see that new art arrogantly turns away from the viewer, it is not interested in success among many, it is more important for it to be known as an artistic fashion trendsetter. It is not afraid of the predominance of aesthetics over human images, it is not afraid of being misunderstood, because this will only confirm its novelty and difference from traditions.
Ortega y Gasset believes that art cannot be aimed at beauty at the same time artistic forms and on the “humanity” of perception, such art would become “cross-eyed”. Realism and true artistry, in his opinion, are two incompatible things. You cannot combine glass and garden without damaging one or the other to some extent.
In the new, modernist style, one can see certain interrelated trends: 1) a tendency towards the dehumanization of art; 2) a tendency to avoid living forms; 3) the desire for a work of art to be only a work of art; 4) the desire to understand art as a game, and nothing more; 5) attraction to deep irony; 6) the tendency to avoid any falsehood and, in this regard, careful performance skills, finally; 7) art, according to the opinion of young artists, is certainly alien to any kind of transcendence.
The essence of modernism is that it returns to style. The key word becomes “stylization”. Stylization is the deformation of the real, its derealization. “Stylization includes dehumanization. There is no other way to dehumanize.” An attempt to break away from reality, not to reproduce the realities of life with one’s creativity, is “the most difficult thing in the world” Ibid., p. 42. . To create something that would not copy “nature” and, however, would have a certain content - this presupposes a high gift.
Ortega y Gasset accurately captured the pace of the approaching postmodernism, because when he talks about a break from reality, there is no more accurate example than that of a dying man and his observers (his wife, a doctor, a newspaper reporter and an artist who happened to be nearby). The artist turned out to be the farthest from the dying person, from “living reality”. “All these realities are equivalent,” Ortega y Gasset clarifies. Here reality is broken into many balls, each of which is no more and no less than the other, postmodernists pour them onto the floor, they jump, colliding in the air and make it even more difficult to understand the artist’s ideas and thoughts.
Modernism usually means some kind of innovation in art, new, going against tradition, but from the point of view of science, modernism represents several artistic trends. In their forms, nature and tradition are subject to the gaze of the master, changing visible world at your own discretion, following your personal impression, inner idea. The craving for fresh, immediate modernity shows that modernism always strives to be at the peak of novelty. Modernist art is eternally renewed in accordance with the current, changing criteria of the new. Therefore, the samples of the future created by him become a thing of the past and become classics. To be always a little ahead, always in the vanguard, such is the role of modernism in art.
The assemblage point in modernism is the “I” of the subject, and the object of the image is the consciousness and subconscious spheres of the human psyche. Only a person himself can be a refuge for himself in a world of disharmony and chaos. The absurdity of the world is a universal condition in modernism, and individualism is the starting point. The focus of modernism on innovation, elevated to a principle. Always against traditions, rebellion, twist, shocking.
The phrase “options are possible” is consonant with modernism. Later, multivariance will lead to the idea of an empty sign, as an empty nest of reality, open to variations in signification. Modernism naturally leads to postmodernism; it contains the necessary prerequisites.
The most striking means of expressing new, modernist thought is metaphor, as well as the inverted hierarchical order of the elements of art. The best way overcome realism - take it to the extreme, for example, take a magnifying glass and examine life through it on a microscopic level, as Proust, Ramon Gomez de la Serna, Joyce did. In modernism, according to Ortega y Gasset, they moved from the depiction of thoughts to the depiction of ideas.
Indeed, art and science are such that they can be used primarily to judge changes in the collective type of perception. When the main attitude in life changes, a person immediately begins to express the new mood in artistic creativity, in creative emanations.
Modernists in their works strive to express their ironic attitude towards art. Considering people's attitude to art as a human action that can, save the whole world, in new era“If it can be said that art saves a person, then only in the sense that it saves him from a serious life and awakens boyishness in him.” There is no going back to the past.
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