Tests for the course of cultural studies. The state of scientific knowledge of modern sociology is expressed in its subject

1. The actual merger of cities and settlements, united into one whole by intensive production, labor, cultural and everyday connections:

metropolis

agglomeration

supercity

urbanization 2. Philosophical doctrine that states that God and

nature are identical and form a single whole: clericalism

pantheism

totemism

3. A scientific theory that centers on the problems of self-organization and the transition from chaos to order:

ecology

hermeneutics

ergonomics

synergetics

4. A type of culture that consciously focuses its material and spiritual values ​​on the “average consumer”:

popular culture commercial culture consumer culture

Mass culture

5. Which philosopher did not deny universal human culture and believed that Russia should not follow the path of the West:

Mensheviks

Slavophiles

Marxists

Westerners 6. What culture arose during the Neolithic era in the North

East Africa in the Nile Valley: Khmer

Ancient Egyptian

Maya 7. When Slavophilism arose as a movement

Russian social and philosophical thought:

at 18

at 21

at 19

at 20 in

8. A set of theological and philosophical doctrines related to the belief in the afterlife existence of the souls of the dead, and a special practice of communicating with them: shamanism

spiritualism

mysticism 9. Attitude imbued with cheerfulness and

confidence in the future: futurism

optimism

hedonism

utopianism 10. A pictorial representation of God or a saint,

being an object of religious worship:

portrait 11. When liberalization began in Soviet times

public life: under Brezhnev under Andropov

under Khrushchev

under Stalin

12. In what century was the classical stage of cultural development:

14th – late 19th centuries.

10th century early 20th century late 20th century

13. The process of the initial emergence of a people and the further formation of its ethnographic, linguistic and anthropological characteristics:

sociogenesis

enculturation

ethnogenesis

socialization 14. Culture of a national population of people,

living in a certain territory or part thereof, surrounded by other states:

enclave culture

culture of ethnic group culture of region underground culture

15. The era of “stagnation” in the Soviet period is associated with political leadership:

Brezhnev

Andropova

Stalin 1. One of the varieties elite culture, basis

which consists of systems of teachings and practices intended for a narrow circle of initiates: counterculture non-traditional culture

esoteric culture

everyday culture 2. From Danilevsky’s point of view, every cultural

The historical type does NOT manifest itself in the following areas:

legal

political

religious socio-economic

3. The emergence of Islam is associated with the name of which prophet:

Jesus Christ Yahweh

Fu Xi 4. Theoretical direction, whose representatives

explore the way of life, the dynamics of the city’s development, as well as the formation of the self-awareness of its residents:

urbanism

metabolism

monocentrism

constructivism 5. Which of the German classical philosophers approached

consideration of culture from the standpoint of morality and ethics: A. Schopenhauer

L. Feuerbach G. Hegel

6. Religious and mystical idea of ​​the inevitable predetermination of events in the world, blind faith in predetermination, the inevitability of fate, rock: fanaticism

fatalism

phantasmagoria

chiliasm 7. Movement for the unification of churches:

integration interfaith unity reformation

ecumenism

8. In what religion does the concept of Sharia exist: Christianity

Confucianism

Buddhism 9. The simplest fixed by public consciousness

an element of the cultural process that carries some meaning or image of culture:

cultural unit

cultural origin cultural person cultural individual

10. What ideological term was used in

USSR to denote a radical revolution in culture:

international culture

cultural revolution

folk culture Mass culture

11. Philosophical doctrine according to which sensuality is main form reliable knowledge:

symbolism

sensationalism

sensitivism

sentimentalism 12. Which of the great cultures does the Vedic culture belong to:

antique

Chinese

Indian

Egyptian 13. What is Taoism:

movement in Chinese philosophy

current in Indian philosophy current in Japanese philosophy current in Korean philosophy

14. What caused enormous damage to the Russian national culture XII– XVI centuries:

Tatar-Mongol yoke

separation of the culture of Rus' from the culture of Europe; feudal fragmentation of the Russian state; separation of the culture of Rus' from the culture of Byzantium 15. Years in the history of Soviet society, which are symbolically called the “thaw”:

1. A position that is approved in religious systems and theology by the highest church authorities and is declared an indisputable truth for believers:

legal provisions

2. One of the areas of studying cultural studies:

cultural aspects of various areas of social life, spiritual sphere

historical problems of the formation of the geological structure of the Earth; historical questions of the formation of life on Earth

historical aspects of the development of nature

3. The creator of the anthropological school in cultural studies? Schliemann Akhenaton

Champollion

4. What approach characterizes the definition of culture as a set of material and spiritual values:

subject-value

personal-attributive socially attributive activity

5. Where the Semitic-Hamitic family of languages ​​was formed: between the Baltic Sea and Central Asia, Western Asia

North and East Africa

South-West of Siberia 6. What is cultural studies:

a set of disparate knowledge about cultural phenomena and objects; a separate area of ​​scientific knowledge included in philosophy

sociological discipline about the dynamics of development of world culture

a separate autonomous branch of scientific knowledge about culture

7. What term denotes the denial of the existence of God, as well as often a hostile attitude towards faith and religion:

godlessness

anti-clericalism 8. Which Soviet writer received the Nobel Prize

prize for the novel “Doctor Zhivago”, he was persecuted in his homeland:

A. Voznesensky

B. Pasternak

E. Yevtushenko I. Brodsky

9. What is the name of the act of canonizing a person as a saint in religious culture:

canonization

deification

dogmatization

iconization 10. In which of the cultural concepts is culture

conceived as a continuous process of human labor activity, the most important type of which is material production:

concept of “Russian cosmism”

Marxist

cultural-anthropological

educational 11. Form of material culture representing

is the experience accumulated by humanity in the process of material production, in its individual spheres: culture of labor and production, technocracy

technological culture

technicalism 12. How oral is understood in modern science

folk art:

folklore

barbarism

primitivism

savagery 13. Which of the ancient thinkers belongs to

saying: “Philosophy is the culture of the soul”: Democritus Plato Aristotle

Cicero

14. Which movement in art perceived the world as a complex of alogisms, paradoxes, and social madness:

Suprematism

surrealism

tachism 15. Scientific direction focused on

philosophical comprehension of culture as a unique and comprehensive social phenomenon: ideology of culture sociology of culture

philosophy of culture

sociodynamics of culture

1. What values ​​does folk culture affirm?

a) traditional

b) non-traditional

c) archaic

d) ordinary

e) none of the above

2. Which of the following characteristics contributes to cultural stability?

a) elitism

b) diffusionism

c) isolation

d) tolerance

e) marginality

3. What is the name of the set of sciences that study the culture of a people, expressed in language and literary creativity?

a) cultural studies

b) literary criticism

c) philology

d) linguistics

e) cultural philosophy

4. The essence of cultural conservatism is the desire to:

c) improve the revived elements of culture

e) revive obsolete elements of culture

5. What is the forward motion called? sociocultural system from the simplest to the most complex structure, from the less perfect to the more perfect form?

a) progress

b) development

c) regression

d) revolution

e) evolution

6. What is the name of the set of political, ideological, moral, ethical, cultural and everyday norms of life and behavior that manifest themselves in direct communication between representatives of different nationalities?

a) culture of interethnic communication

b) national culture

c) regional culture

d) culture of the nation

e) subculture

7. What is the name of the set of rites and rituals associated with belief in the supernatural?

b) actions

c) worship d) worship e) cult

8. What is the name of a region of the world that, in the sociocultural sense, develops independently, regardless of the processes occurring in other regions?

a) local civilization

b) cultural-historical type

c) cultural district

d) ecumene

e) range

9. What is the name of the process during which an individual masters traditional ways of thinking and acting characteristic of the culture to which he belongs?

a) fetishization

b) enculturation

c) mythologization

d) innovation

e) none of the above

10. To which direction in fine art do the following artists belong: C. Monet, O. Renoir, C. Pissaro, A. Sisley, E. Degas?

a) impressionism

b) modernism

c) expressionism

d) cubism

e) Fauvism

11. What is the name of charity, helping the poor, the needy, the socially vulnerable? a) patronage

b) patronage c) sponsorship

d) patronage e) philanthropy

12. Ambivalence as a specific feature of artistic images of folk laughter culture of the Middle Ages and the Renaissance was reflected in the works of a domestic culturologist:

a) N. Berdyaev b) M. Bakhtin

c) E. Ilyenkova

d) L. Batkina

e) N. Arsenyev

13. What is the process of an individual’s entry into society and his mastery of sociocultural heritage called in cultural studies?

a) integration

b) enculturation

c) initiation

d) assimilation

e) identification

14. Who belongs to the anthropological school in cultural studies?

a) E. Taylor

b) I. Kant

c) G. Vico

d) J. Fraser

e) D. Bell

15. Name the direction in Western European art XII-XIV centuries, which was essentially cult, characterized by the dominance of line, vertical composition, as well as the close connection between sculpture and architecture?

a) empire style

b) romanticism

c) baroque

d) gothic

e) rococo

16. The term “Hellenism” denotes a certain “Greek-Oriental syncretism”, which was the result of:

a) constant wars of the Greeks with their neighbors

b) migration of Greeks to XII-XIII centuries BC.

c) Peloponnesian Wars 431-404 BC.

d) alliance between the Greeks and Romans

e) conquests of Alexander the Great

17. When did cinema originate in Russia?

a) in 1902

b) in 1905

c) in 1908

d) in 1910

e) in 1912

18. What is the name of the process through which culture is transmitted from previous generations to subsequent ones through learning?

a) educational process

b) didactic process

c) cultural transmission

d) cultural continuity

e) cultural assimilation

19. What is the name of a set of objects? natural phenomena included in the cultural circulation of a given people, as well as ideas about the norms, goals and spiritual determinants of activity?

a) the value of technology

b) moral values ​​c) artistic values ​​d) scientific values

e) cultural values

20. What is the name of an element of laughter culture, subtle hidden ridicule or allegory, when a word or statement acquires in the context of speech a meaning that is opposite to the literal meaning, negating it or casting doubt on it?

a) satire b) humor c) anecdote d) irony

e) everything except a)

21. Choose the correct, in your opinion, judgment about the relationship between cultural studies and philosophy:

a) philosophy is a methodology in relation to cultural studies

b) philosophy and cultural studies are identical concepts

c) cultural studies is an indispensable and obligatory part of philosophy

d) culturology is a special philosophy, namely the philosophy of culture

e) everything except d)

22. Name the only female deity in the ancient Russian pagan pantheon:

a) Yarilo

b) Simagl

c) Mokosh

d) Svarog

e) Stribog

a) one of the varieties of anticulture

b) autonomous culture of a particular social

c) elite culture

d) grassroots culture

e) mass culture

24. Find the correct definition of the concept “cultural universals”:

a) basic values ​​inherent in all types of cultures

b) values ​​characteristic of spiritual culture

c) basic values ​​inherent in the dominant culture

d) basic values ​​inherent in material culture

e) values ​​inherent in the subculture

25. What are the names of meanings, ideas, knowledge, artistic images, moral and religious motives of activity that acquire a positive evaluative meaning in a given culture?

a) spiritual values

b) social values

c) material values

d) cultural values

e) none of the above

26. What is the name of the direction in Western European art XVI century, reflecting the crisis of humanism, which is characterized by the assertion of instability, tragic dissonances, power supernatural powers, subjectivity?

a) antisimentism

b) mannerism

c) courtliness

d) Fauvism

e) realism

27. What is the humanistic tendency in the spiritual culture of the Renaissance?

a) demonstration of the dignity of the common man in the plastic art of the Renaissance

b) appeal to the culture of contemporary society artists

c) demonstration of the beauty of the human body

d) appeal to man as the highest principle of existence, faith in his capabilities, will and reason

e) none of the following

28. What is the chronological framework of the Renaissance for most European countries:

a) XIII-XVII centuries b) XIV-XVI centuries. c) XIV-XVII centuries. d) XV-XVIII centuries. e) XV-XVII centuries.

29. What is the name of the youth movement that arose at the end 70s, declaring itself the guardian of social order and opposing the anarchic, destructive influences of a number of youth subcultures?

a) rockers b) teds

c) punks

d) hippie

e) beatniks

30. What is the name of non-professional, anonymous, collective culture, including myths, legends, tales, epics, epics, fairy tales, songs, dances?

a) folk culture

b) amateur performances

c) folk art

d) arts and crafts

e) Mass culture

1. What is the name of the synthesis of cultures of various layers, groups and classes of a historically established community of people, characterized by the unity of territory and economic life?

a) folk culture

b) regional culture

c) national culture

d) cultural-national autonomy

e) everything except c)

2. What is the name of the community of the figurative system, the means artistic expression existing in the culture of a certain era, country, as well as in established genres, types and movements of art?

a) sample

b) stereotype

c) norm

d) style

e) everything except b)

3. Name a representative of the existentialist concept of culture

a) K. Jaspers

b) E. Fromm

c) K. Jung

d) E. Husserl

e) P. Sorokin

4. Choose the correct understanding of the term “golden ratio”:

a) one of the types of plot construction in a work of art

b) one of the main artistic techniques in modern surrealism

c) method of planar construction of a work of art

d) mathematical ratio of proportions when

the whole relates to its larger part as the larger to the smaller

e) none of the above

5. What is the name of the concept of culture, built on criticism of “mass culture” and “one-dimensional man” in the context of the growing standardization of life in Western society in the mid-20th century?

a) morphology of culture

b) theology of culture

c) Marxist

d) Frankfurt school

e) socio-historical direction

6. What is the name of the concept of culture, which claims that each culture is strictly local, original, does not transmit its origins to others, moves in a vicious circle, evolves within it, like a living organism, going through the stages of maturity, maturity, decrepitness and death?

a) cultural anthropology

b) morphology of culture

c) cultural

d) cultural-historical types

e) cultural philosophy

7. Which of the identified cultures belongs to the historical type of culture?

a) material

b) medieval

c) urban

d) rural

e) folk

8. O. Spengler believed that every culture goes through several stages in its development. Name them:

a) primitive, slaveholding, feudal, capitalist

b) birth, crisis, rebirth, flourishing

c) spring Summer Autumn Winter

d) preliterate, written, screen

e) flourishing, crisis, revival

9. What is the name of the system of normative relations between people and organizations, formed in the process of social interaction, concluded and regulated by fixed norms, performance obligations and protected by the state?

a) legal culture

b) civic culture

c) legal consciousness

d) law-abiding

e) laws

10. Name the main representatives of the theory of cultural- historical types and the circulation of local civilizations in the study of culture:

a) K. Breisig, L. Frobenius

b) P. Sorokin, G. Simmel

c) E Husserl, K. Jung

d) M. Scheler, N. Hartmann

e) N. Danilevsky, A. Toynbee

11. How is atheism characterized?

a) disbelief in God's intervention in earthly affairs

b) militant intransigence towards religion

c) indifference to religion

d) disbelief in God, denial of his existence

e) everything except c)

12. What is the conscious borrowing of mythological motifs and transferring them into the world of modern artistic culture called?

a) anachronism

b) plagiarism

c) mythologem

d) anti-historicism

e) none of the above

13. What is the name of one of the methods of studying culture associated with the consideration of a particular cultural phenomenon in the context of its spatiotemporal changes?

a) comparative-historical

b) historical-typological

c) structural-functional

d) historical-genetic

e) socio-historical

14. What is the name of the ideological and artistic movement in late European culture? XVIII-early XIX centuries, reflecting disappointment in the results French Revolution, i.e. patterns of functioning of culture in society?

a) romanticism

b) sentimentalism

c) rationalism

d) primitivism

e) conservatism

15. What is the name of the concept of culture, which states that culture symbolically encodes reality, creating universal patterns of behavior and thinking through which human socialization is carried out?

a) psychoanalytic

b) gaming

c) symbolist

d) existentialist

e) sociological

16. What is borrowing called in cultural studies? the highest examples one culture from another without their deep internal assimilation and urgent need for them?

a) acculturation

b) transfer

c) plagiarism

d) enculturation

e) rarity

17. What is the name given to awareness, assessment by representatives of their knowledge, interests, ideals and motives for activity, a holistic assessment of themselves as a subject of social development?

a) national identity

b) subjective self-awareness

c) reflection

d) mentality

e) ideology

18. Which of the eras of the historical evolution of mankind in the conditions of cultural-historical periodization, established in social sciences in the 18th-19th centuries, follows the advent of writing?

a) primitiveness

b) wildness

c) barbarism

d) formation

e) civilization

19. Which scientist first used the term “culture” in his works?

a) J. Adelung

b) I. Herder

c) S. Pufendorf

d) V. Dahl

e) E. Taylor

20. The German philosopher F. Nietzsche came to the conclusion that culture is possible only in the combination and balance of two principles. Name them:

a) creative and dogmatic

b) secular and religious

c) Dionysian and Apollonian

d) male and female

e) human and nature

21. What is the name of the process of transforming and switching the mental energy of a person’s affective drives for the purposes of social and cultural activity, including artistic creativity? a) ambivalence

b) passionarity c) catharsis

e) sublimation

22. When did the concept begin to be widely used?

"culture"?

a) XVIII century

b) XVI century

c) XVII century

d) XIX century

e) end of the 16th and beginning of the 17th centuries

23. Name the concept that is used to designate decadent, crisis phenomena in politics and art, manifested in a person’s views on life, in his behavior and morals:

a) crisis

b) decadence

c) collapse

d) stagnation

e) everything except c)

24. What are the names of the forms, signs, symbols, texts that allow people to enter into communicative connections and navigate the space and time of culture?

a) dialogue of cultures

b) cultural categories

c) cultural languages

d) means of communication

e) cultural norms

25. What is the name of the union of different cultural traits into a dominant pattern or central theme that persists in the study of culture?

a) enculturation

b) cultural configuration

c) synthesis of cultures

d) integration of cultures

e) none of the above

26. What is the name of the collection artistic values, a historically determined system of their reproduction and functioning in society?

a) secular culture

b) art culture

c) elite culture

d) Mass culture

e) humanitarian culture

27. What is the name of the direction in cultural studies of the first half of the 20th century, which set as its goal to find out how its component parts function in culture in relation to each other and the whole?

a) structuralism

b) evolutionism

c) functionalism

d) symbolism

e) none of the above

28. What is the name of the development of mental abilities, which allows a person to consciously and purposefully master spiritual values, not only necessary for his professional activities, but also developing his intellect and spiritual abilities?

a) attitude

b) worldview

c) philosophical culture

d) intellectual culture

e) worldview

29. What is the name of the direction in cultural studies that arose in the era. Enlightenment and opposed dogmatism and stereotyped attitudes towards cultural achievements, its main representatives J.-J. Rousseau and F. Nietzsche?

a) cultural opposition

b) cultural configuration

c) cultural nihilism

d) cultural criticism

e) counterculture

30. Name one of the symbolic and most dynamic forms of spiritual culture, mastering the world through a system of images and based on the world of beauty:

a) morality

b) science

c) art

d) religion

e) right

1. The process during which ethnic groups or small groups separated from them, finding themselves in a non-ethnic environment, perceive the language and culture of another ethnic group, gradually merge and identify themselves with it

ethnic assimilation

consolidation interethnic assimilation ethnolingual fixation ethnogenetic

2. The process of acquisition by one people of certain forms of culture of another people, occurring as a result of their communication, is ... accommodation, continuity

acculturation

assimilation

3. A process associated with the weakening of the significance of high spheres of culture, its primitivization, and the growth of pragmatic orientation public consciousness, that is, with a set of facts caused by the standardization of life in a mass society: cultural change, cultural crisis, cultural degradation

cultural decline

4. The process of transmitting information - ideas, ideas, opinions, assessments, knowledge, feelings, etc. – from individual to individual, from group to group... continuity

cultural communication

modernization

globalization

5. The pan-European process of transition from traditional to modern society, accompanied by the autonomization of the individual, the growth of scientific understanding of the world, the secularization of all spheres of life of consciousness, assimilation, integration, colonization

modernization

6. A concept that includes elements of social and cultural heritage that are passed on from generation to generation and persist for a long time

tradition

7. Concept denoting isolated, independent existence ethnic cultures, psychologically “allowing” each other’s existence, but as if at a distance

segregation

8. A concept that describes the change or modification of cultural traits in time and space

cultural dynamics

broadcast

assimilation

diffusion 9. A special type of direct relationships and connections,

that develop between cultures, as well as those influences, mutual changes that arise in this process - culture shock

interaction of cultures

cultural imperialism dialogue

10. A term that in cultural studies denotes a crisis or crisis phenomena in culture - a fall in authority national culture in relation to the cultures of other countries or peoples.

degradation of culture diversification of culture dysfunction of culture

devaluation of culture

11. A term denoting a stable state of culture, characterized by an optimal internal structure, normal functioning of its elements, maximum productivity, and the creation of generally recognized examples of material and spiritual culture.

maturity of culture

apogee of culture dominant culture ideal of culture

12. The result of immersion in an unfamiliar culture by an unprepared visitor.

cultural collapse cultural explosion

culture shock

cultural revolution 13. Forms, signs, symbols, texts that allow

people to enter into communicative connections, navigate space and time, cultural standards

cultural languages

cultural norms traditions of culture

14. The state of society when a change in material culture, the material life of society outpaces the transformation of non-material culture is ... cultural ossification

cultural backwardness

cultural lag

cultural dogmatism 15. Phenomena and forms of culture that are absent in

the previous stage of its development, but which appeared subsequently and found their place in general cultural practice are ... norms

cultural innovation

heritage

traditions 16. Term denoting spontaneous spread

culture in social and geographical space through the interpenetration of cultural traits of different communities:

assimilation

diffusion

acculturation

modernization

17. The tendency of some elements of culture to resist changes to which they cannot adapt and persist despite the loss of significant social functions cultural reservation cultural stagnation cultural crisis

cultural inertia

18. The enrichment of an existing culture with new elements, the emergence of new patterns, differentiation, integration and borrowing from other cultures is ... cultural revolution cultural adaptation

cultural accumulation

cultural heritage 19. The process and result of voluntary or

forced geographical movement of a certain established type of culture to other regions of human habitation is ... acculturation

transculturation

assimilation

enculturation 20. A situation where one cultural group destroys

members of another. The justification is usually put forward by the thesis of the inferiority of the group undergoing destruction:

assimilation devaluation of culture degradation of culture

21. The type of cultural relationships in which all participants in these relationships adapt to each other.

adaptation

modernization

socialization

synchronization 22. A period of diverse changes in culture,

occurring at a much greater speed than changes characteristic of periods of gradual cultural changes- ... in culture.

23. Transformation of culture, acquisition of new integrity in the face of the invasion of significant innovations.

integration

transformation

confrontation 24. ... involves awareness of other cultures based on

joint activities, mutually beneficial cooperation, spiritual communication different nations acculturation assimilation

transculturation 25. A cultural term that refers to

a state of long-term immutability and repetition of norms, meanings, values, knowledge to the detriment of the new, changed - this is ... cultural

imperative

conservatism

dogmatism

26. Destruction of ethnic cultures that are experiencing massive external influence and are not able to adequately meet new life requirements confrontation transformation integration

27. A process accompanied by a sharp weakening of traditional ties between the most important elements and institutions of culture, which often leads to the collapse of the cultural dynamics system

cultural crisis

cultural change cultural collapse

28. The process of deepening cultural interaction and mutual influence between states, national cultural groups and historical and cultural areas are ... ethnic integration social integration inculturation

cultural integration

29. A term denoting one of the factors of sociocultural determination that determines changes in culture - spontaneous spread in social and geographical space through the interpenetration of cultural traits of different communities static

diffusion

cultural dynamics continuity

30. A judgment that most fully reflects the content of the concept of “acculturation”:

The process of cultural borrowing is the negative attitude of the culture of one people to the culture of another

The aggressive action of one culture towards another, resulting in external change culture

Long-term contacts between cultures, when there is a more or less complete perception by one people of the culture of another people

1. The basis of the connection between the present, past and future in the development of culture is ... -transmission

Continuity

Inheritance - legacy

2. The standard of cultural activity that regulates people’s behavior and testifies to their idea of ​​what is proper and desirable is ... - a cultural model

Cultural norm

Cultural law - cultural tradition

3. A term denoting the inclusion of younger generations in life human society ensuring their fulfillment of certain social roles

socialization

4. Features of primitive culture

Insufficient practical mastery of nature is compensated by semantic twinning with it, mystical involvement - Anthropomorphism - attributed to nature

human traits. The deep content of everything that happens on earth is the constant struggle between the gods

Formation of a human personality with independence, activity, a clear position in life, the desire for self-realization - Affirmation of the ideals of reason, freedom, justice

The basis of social structures and collective consciousness is myth

The formation of an individual - a separate representative of the human race, a “social atom” 5. Traits of Renaissance culture

Worship of God, the Absolute, the Supreme Mind Formation of the main types of religious ideas: totemism, animism, fetishism, magic Justice, which permeates the world, is reflected in taboos (prohibitions). The slightest deviation from them is a sin leading to disaster

Man is not so much a creation as a creator, God-like, the central force of the universe, capable of transforming all things into harmony of a higher order

religious sense

Affirmation of the ideals of humanism, human beauty, the value of love. A real, earthly and internally free person is the measure of all things. The formation of human personality. Human dignity is recognized in the ability to undertake and comprehend something oneself, to shape oneself and to evaluate everything oneself.

6. Scientific method used in cultural studies, which is based on the systematization of periods (stages) in the development of culture

typology

systematization

classification

cyclicality 7. In cultural studies, the term “self-identification” is understood...

identification of oneself with one or another historical figure identification of the person who committed the offense

a sense of belonging to a particular social group, a community that is the bearer of cultural values

attributing oneself to one or another social stratum

8. All known cultures nourished by world religions are branches of one “tree of history.” World-historical development proceeds from local cultural communities to a single universal human culture - believed ... O. Spengler

N. Ya. Danilevsky

A. Toynbee

9. Main features of medieval culture

Complete dissolution of a person in a team, the dominance of “We are consciousness” Activation of an economically developed personality,

gaining self-esteem as a result of business success, rationality, effectiveness of actions in the real (material) world

Worship of God, the Absolute Symbolism, consideration of each material object as an image of something corresponding to it in the higher spheres

Historicism of spiritual life, conditioned by the Christian idea of ​​​​the uniqueness of events

Real, earthly and internally free man is the measure of all things. Man is not so much a creation as a creator,

similar to God, the central force of the universe, capable of transforming all things into harmony of the highest order

The dominance of the values ​​of conscience, faith, hope, love, spirituality

ON THE. Berdyaev

P. A. Sorokin

V.I.Lenin N.O.Lossky

11. Initially, the word “culture” in Latin meant ...

land cultivation methods

rules of behavior in society intellectual achievements of mankind the creation of artificial nature 12. The function of culture associated with the production

mechanisms, means, methods, rules with the help of which a person’s adaptation to the natural social environment is optimized, simplified, and becomes more effective.

historical continuity

adaptive

informational

communication 13. Elements of culture that have a certain

significance, measured by their involvement in the sphere of human life, interests and needs, social relations - these are cultural

phenomena

imperatives

achievements

values

14. Features of ancient culture

Cosmologism (awareness of the Universe as a supreme unity, all elements of which are ordered, interconnected, interdependent and opposed to Chaos)

Activation of an economically developed personality who gains self-respect and self-confidence as a result of business and economic success Formation of a human personality with

independence, activity, clear life position, desire for self-realization

Anthropocentrism, affirmation of the ideals of human inner and outer beauty

Culture is considered as a result of the historical development of mankind and an indicator of the level of reasonable and humane social relations achieved by it 15. The culture of modern times is characterized by the following features

Setting up for change and development. You can understand the laws of nature and society and, on their basis, change the world. Setting up to achieve business, economic

success as recognition of the rationality, usefulness, and effectiveness of human actions in the real (material) world

Religion plays the main role in the spiritual culture of society.

Liberation of man from the hierarchical class system, formation of individual activity, development of the scale of communication

Insufficient practical mastery of nature is compensated by semantic twinning with it, mystical involvement. Symbolism, consideration of each material object as an image of something corresponding to it in the higher spheres

16. A school of cultural studies that views history as the alternation and parallel existence of different cultures, going through stages from rise to breakdown, collapse and death

socio-historical

symbolic

naturalistic

sociological 17. Synthesis of cultures of various layers, groups and classes

historically established community of people, characterized by the unity of territory and economic life

national culture

cultural-national autonomy regional culture folk culture

18. The function of culture associated with the transfer of social experience, ensuring the historical continuity of culture; the function of socialization

informational

adaptive organizational-regulatory

19. The material side of any cultural process or activity of a technician

material culture

nature technical culture

20. The transfer of cultural values ​​and norms from generation to generation is ... the revival of culture cultural message

cultural reproduction

cultural inheritance 21. The founder of the theory of “cultural-historical types” was ... P. Sorokin

N. Ya. Danilevsky

O. Spengler A. Toynbee

22. The relationship between material and spiritual culture

material and spiritual culture are in a dialectical relationship with each other

dividing culture into material and spiritual is incorrect. Culture refers to everything that is created by man between material and spiritual culture, not

there are connections. They exist autonomously from each other between material and spiritual culture, deep

qualitative differences, therefore there can be no connections 23. The idea of ​​a “superman”, a “blond beast” standing

above the crowd, with its morality, with its prejudices, belongs...

I. Kant A. Schopenhauer K. Marx

24. Entering a culture, mastering the appropriate worldview and behavior, as a result of which a person’s similarity with representatives of a given culture is formed, in contrast to carriers of other cultures

enculturation

25. Civilization, according to O. Spengler, is...

the ideal of the progressive development of humanity as a whole

a cultural-historical system limited in time and space, embodying the most rational and humane forms of human existence, society at a certain stage of history

development with a special economic basis and the corresponding political and spiritual superstructure is the final stage of development of any local

culture, a symptom of its doom and inevitable death

26. Part (aspect) of the general culture, meaning the world of meanings, ideas, knowledge, images, religious and moral motives of human activity - this is... social, humanitarian, humanistic culture

K. Jaspers

O. Spengler 1. Scientific discipline that gave impetus to the development of the science of culture

anthropology

psychology

archeology

sociology

2. Method of cultural studies, which allows you to compare different cultures within the same era

synchronous

diachronic

normative structural - functional

3. Section of cultural studies, the research results of which are aimed at forecasting, designing and regulating cultural processes, practical pragmatic

applied

current 4. Correct judgment about cultural studies

is a methodology in relation to cultural studies

a set of private scientific disciplines that study individual subsystems of culture

cultural studies and cultural studies are identical concepts - integrative knowledge about the integral phenomenon of culture

5. Awareness of the specifics of culture occurs in ...

antiquity

Renaissance Modern Age Middle Ages

6. Statements characteristic of the psychoanalytic school in cultural studies

Culture suppresses many creative inclinations in a person, creating an “average person.” Culture restrains instincts, the destructive forces of the human unconscious

The historical process does not proceed in a straight line, but as a “cyclical fluctuation” - a change of culture types flowing into each other that occurs in complete cycles. World-historical development appears in the form

movement from local cultural communities to a single universal culture 7. Statement characteristic of the sociological direction of cultural studies

History is a change of integral socio-cultural super-communities, internally connected by a certain unity of values ​​and meanings

The cultural process has an irrational basis. The increasing role of the intellect weakens the primary instincts of man, the feeling of his unity with the world. World-historical development appears in the form of a movement from local cultural communities to a single universal human culture. Culture is a set of sign systems, the most important of

which is the language. A person unconsciously obeys the hidden patterns of these systems 8. Definition of culture according to E. Taylor

man-made part of the environment

the body of knowledge, beliefs, art, morality, laws, customs, as well as abilities and habits acquired by a person

a specific way of thinking, feeling, behaving, forms of behavior familiar to a group, community

people with material and intangible traits 9. A school in cultural studies that explains the essence

culture, based on a person’s ability to create symbols of the reality surrounding him and transmit them in space and time naturalistic sociological social - historical

Culture always belongs to a certain social community (group, society, ethnic group, etc.). It is impossible to understand a culture without studying this community. Any changes in the boundaries of a social community or its structure lead to a change in culture, and vice versa.

Culture as an integral phenomenon belongs to the largest social groups, called “societies”.

Culture is a property of society as a whole. Any group included in a society possesses only part of the culture. Therefore, strictly speaking, the culture of a separate social group should be called a subculture. However, for the sake of brevity, people often talk about the culture of individual social groups.

For example, a group of students together with a teacher form a social group. This group has its own experience that belongs only to it. This experience can persist even if its composition (the students themselves or the teacher) changes, and therefore it forms the basis of the subculture of this group. However, most of the cultural norms that govern this group belong to the society of which it is a part. Social groups are created by people ultimately in order to ensure survival, to satisfy a number of basic biological and social needs and, if possible, to satisfy them in the best possible way.

Society is an association of people that has certain geographical boundaries, a common legislative system and a certain national (socio-cultural) identity.

The most complete and detailed definition of society was given by the American sociologist Edward Shills. There are 4 main components to this definition:

1. Demographic – society is large group people (at least several hundred people), which ensures its own reproduction, that is, includes both men and women who marry primarily within a given community (endogamy), and the children from these marriages are also members of this society; The duration of existence of this community should significantly exceed the duration of human life, that is, at least 150–200 years.

2. Geographic - a group that makes up a society occupies a certain territory that has its own clear territorial border (political or geographical); representatives of this group must constitute an absolute majority among the permanent population of this territory.

3. Normative - the group must have its own system of governance and system of social norms, largely independent in relation to other similar systems or wider communities.

4. Socio-cultural - the community must have its own culture, perceived by its members as general culture the entire population; she must have a common colloquial(which does not exclude the presence of local languages ​​and dialects); members of a community must have self-awareness of their group identity, an integral part of which is a historical myth (in the scientific sense of the word), interpreting the events associated with the formation and development of this community.

The structure of culture and the structure of the society to which it belongs are closely interrelated. Therefore, when revealing the content of these concepts, the same categories are used (role, norm, values, etc.). Rapid and dramatic changes in the structure and composition of society inevitably lead to changes in its culture. The loss by society of the qualities listed in the above definition is accompanied by the collapse of culture as a whole. And, conversely, the collapse of culture leads to the collapse of society.

Why is society the carrier of an integral complex of culture? Why in the strict sense of the word cannot we talk about a holistic autonomous cultural complex such social groups as a class, stratum, political party, population of a territorial administrative unit (region, city)?

First of all, because none of the listed groups provides a full cycle of meeting the needs of the individuals and groups within them. City population, many social classes and even more so, the totality of political like-minded people who make up the party cannot provide themselves with food without the participation of other social groups. The population of the region cannot be guaranteed against armed invasion without the participation of the entire state. Many large social groups in modern society cannot ensure demographic and cultural reproduction, much less guarantee compliance with a certain normative order in their environment. It is society as a whole that guarantees the complete satisfaction of these needs.

As the Earth's population grew, technologies became more complex and developed, and needs developed, the number of such groups increased and their structure became more complex. At the earliest stages of human existence, the collective that would solve these problems consisted of several neighboring focal groups and formed a tribe, which was a primitive form of society. The number of primitive tribes, within which the entire life cycle took place, rarely exceeded several dozen, sometimes hundreds of people.

A special role in the preservation of culture is played by such a social community as an ethnic group. Therefore, it stands out as a special object in anthropology.

Even the most stable and closed societies sooner or later disintegrate or change their boundaries; The composition of citizens is changing dramatically - new migration flows are pouring in, emigration is taking place, divisions once single society or, conversely, the unification of once independent societies. All these changes lead to the formation of ethnic groups - large social categories, groups or quasi-groups, whose representatives do not necessarily form integral society(that is, this category, as a rule, does not possess all the properties of society). For example, an ethnic group does not necessarily occupy a compact territory or have political sovereignty. At the same time, the cultural and demographic characteristics of the ethnic group correspond to the characteristics of society. An ethnos can be part of any society or be part of several societies. Very often it forms the basis of a society, which includes, along with it, relatively small ethnic groups (“minorities”).

An equally important manifestation of the social nature of culture is that it organizes a social group (including such a large social group as society). It is well known that in order to destroy any social community it is not at all necessary to resort to genocide. It is enough to destroy basic values ​​and especially symbols - identifiers, to remove them from collective memory. Of course, such an “operation” is not always successful, and its results largely depend on the reaction of the community itself on which it is performed.

I.2.3. Culture is formed and maintained through language

Culture is transmitted through learning, that is, it is the experience of a group that is consolidated not at the level of the gene pool, but through language. Language, as a set of symbols that ensure the accumulation and transmission of cultural values, always, to one degree or another, reflects the basic properties of this particular culture, of which it is the bearer.

Group experience can be accumulated and transmitted from generation to generation not only through language, but also through biological mechanisms, through the gene pool.

For example, racial characteristics are the result of groups accumulating experience at the biological (genetic) level. Certain human populations produce enzymes that increase the body's resistance to certain types of drugs or poisons. Both racial characteristics and resistance to various kinds of drugs are closely related to elements of the culture of the populations in which they appear, but are not part of the culture in themselves.

What is the fundamental difference in the nature of consolidation and transmission of information between the genetic code and language?

Culture and language - what distinguishes humans from the animal world - are much more flexible and capable of restructuring codes compared to genetic codes, and it is due to this that they significantly increase the adaptability of human communities compared to animal communities. Genetic code hard. Culture is much more variable and allows social systems to adapt more quickly and efficiently to changing conditions without changing the genetic code.

The genotype, which consolidates the individual characteristics of an organism and the methods of group behavior of a community of animals, changes extremely slowly - for its significant change, a change of many generations is required. Therefore, a community of animals faced with a sharp change in their habitat is forced to either migrate to where these conditions are close to those to which their body and group behavior are adapted, or die out. Some populations survive through mutations. But this applies only to a small part of populations and only if the changes that occur are not too radical.

Human communities, whose adaptability is less determined by the genetic characteristics of the organism and the set of genes in the population, are capable of changing their “group

memory" (culture) much faster, that is, they are able to remain in their previous habitat, adapting to new conditions. Moreover, they are able to change this environment, adapting it not only to their physiological characteristics, but also to the requirements of their culture. It is language that gives this ability to human communities.

Let's take a closer look at what language is.

There is interaction between individuals belonging to any community (human or animal). Interaction in any complex system, including communities of living organisms, has two sides: energy and information. Any contact between living organisms is both an energetic contact (that is, associated with the direct transfer of energy) and informational. Any interaction involves the exchange of information, or communication.

Communication is the process of transferring information from sender to recipient.

The sender, whose goal is to have a certain impact on the recipient, transmits a particular message using a specific code.

How do information contacts (messages) differ from energy contacts?

First of all, by the fact that in energy contacts two or more beings directly interact with each other, while information contacts (messages) are based on the fact that a sign, or a system of signs, turns out to be an intermediary between them.

A sign is some physical body, sound or image that replaces any object or phenomenon referred to in the message. For example, I send my business card to the person I want to visit. IN in this case a card is an object that is a sign of me as an individual, that is, at a certain stage it replaces me in the process of communication.

When a dog marks a post, the scent remaining is a sign of the dog, and in certain situations informs other dogs who was there, what age and height he is, etc.

The sign systems used by animals and humans differ markedly from each other.

The simplest sign systems are based on the fact that signs inform partners in contacts about the physiological state of the body, that is, signs represent each of the participants in contacts, and nothing more. It is precisely these sign systems that operate in animals. They are also preserved in humans, although they lose their dominant significance.

More complex sign systems that arise in higher animals allow, in the process of contacts, to transmit information not only about one’s own state, but also about any “third” objects, creatures that are important for the participants in the contact.

Human speech is fundamentally different from the sign systems used by animals. A person, with the help of a system of symbols, can transmit information about the relationships between objects “external” in relation to the participants in the contact of the world.

A symbol is a sign that is not directly physically connected with the object or phenomenon it denotes.

Let us recall, for example, the scene in the poultry yard from the famous fairy tale by G.Kh. Andersen's "The Ugly Duckling", in which the "population" of the poultry yard discusses oddities appearance and the behavior of a little swan.

What is unreal, fantastic in this scene? The fact that birds communicate with each other using sounds? But anyone who has dealt with animals knows very well: they communicate, and how! Including representatives different types. That they, with the help of their “language,” convey to each other information about the appearance of a creature alien to them in their circle and about the need to expel it? It is enough to read any popular book on ethology - the science of animal behavior - to be convinced that this is not an exception, but a common practice among all animal communities.

And only one detail in this scene is fantastic - that the birds collect gossip, that is, they discuss among themselves the relationships of third parties who have no direct relation to the speakers. Who is the duck's child? Real animals are not interested in this. But the person is interested. He has the ability to discuss such issues because he has a language - a system of symbols that are not connected by any direct physical connection with the objects they represent. In a developed language, a bound or written word (for example, “vacuum cleaner”) has no physical connection with the actual vacuum cleaner, while the “mark” left by a dog on a pole is very specifically associated with that particular dog.

In addition, a person uses many sign systems that complement each other. It only seems that people, as a rule, speak the same language. In fact, we communicate with each other in many languages ​​at the same time, even if we speak only one spoken (“speech”) language. These “languages” include: sign language; language of clothing; tongue of “flies” – stickers on the face that imitate moles; language of tattoos, etc. (see § 6.4 for more details).

Man differs from animals, first of all, in that he created a language, or rather, many languages, including a system of symbols that are physically in no way connected with the real objects that these symbols represent, as well as the rules for “working” with these abstract symbols.

It has now been experimentally proven that higher primates can make the simplest tools. Moreover, they can “store” them and reuse them; can they teach specific examples other members of your group - show them how they do it.

But primates, unlike humans, cannot do two things:

- tell your relative how to make a digging stick or a stone ax if his own “experimental sample” was lost, and there is nothing suitable for demonstrating the technological methods of its manufacture at hand;

– explain (and understand) that the same technological technique that was used to extract a banana from a tree (lengthening a limb with a stick) can be used both when catching fish and when defending against enemies. To do this, it is necessary that a specific stick in intergroup communication be replaced by an abstract sign-symbol of a stick, regarding which in the evening around the fire we can discuss different ways of using it, that is, language is necessary.

Man is a physically weak creature and, compared to many other animals, was poorly adapted to survive in an aggressive environment. Therefore, even at the earliest stages of development, people tended to stay in groups, much like modern primates - chimpanzees, orangutans, gorillas. Such a group could form around an older man or around an older woman and usually included 5–8 people.

And man needed language, among other things, in order to maintain the existence of his group:

– firstly, communicate, conveying important messages;

– secondly, distinguish between members of your group;

– thirdly, to distinguish other similar groups living or wandering in the neighborhood.

For the last two purposes, not only spoken language was used, but also other symbolic systems: tattoos, jewelry, forms of clothing, etc.

Already at the earliest stages of human development, a form of unification of people emerged, now called a “social group”. People who form a social group constantly exchange messages and react to these messages in some way. We will call their actions in the process of communication “behavior.”

Signs are used for two purposes: firstly, to designate any objects or phenomena; secondly, transmit information, messages about these objects or phenomena to other individuals.

A symbol is a sign in which the connection between it and the meaning is more conventional than natural.

The group's experience is recorded not only in the content of the messages conveyed, but also in the structure of the language. It has long been noted that the same phenomena are reflected in completely different ways in different languages. In the languages ​​of peoples who use camels as a means of transportation, there are several dozen terms for camel. The peoples living on the coast of the Arctic Ocean use many terms to denote shades of white (the color of snow), and those living in the Amazon forests use green (the color of foliage). For the successful life of these peoples, the ability to distinguish the shades of snow, tundra or jungle seems extremely important. For most Europeans, a leaf is just green, snow is just white, and a camel... is just a camel.

The opposite statement is also true - the languages ​​of these peoples lack many concepts that seem natural to a European.

The same applies to concepts reflecting social relations. For example, in the languages ​​of peoples in which traditional (classificatory) kinship systems continue to be important, the designation of many relatives is noticeably different from what we are accustomed to in European languages.

Thus, different languages ​​classify differently the world. These differences are due to differences in the culture of peoples, that is, ultimately, to the peculiarities of their historical experience, enshrined in language.

Since the experiences of all peoples (and all cultures) inevitably differ, one of the main problems of practical anthropology is the effectiveness of everyday (including business) communication between representatives of different cultures, which is very significant even when people speak the same intermediary language. In intercultural communication, as a rule, for at least one of the speakers (and often for both), the intermediary language is not present.

Lying to his relatives. And in this case, the speaker usually subconsciously

“imposes” norms and classification systems of his native language on this language, which causes communication difficulties.

Another aspect of the relationship between culture and language is the dependence of the size and structure of society, the nature of cultural processes in it, on the organization of channels of linguistic communication. From this point of view, we can distinguish 4 stages in the development of language as a means of communication:

1) the emergence of oral speech;

2) creation of writing;

3) the emergence of printing;

4) formation of a modern media system.

Each of the listed events related to language caused a radical restructuring of the entire system of accumulation and transmission of information in society and accordingly changed the mechanisms of the functioning of culture.

Any epochal change in the system of storage and transmission of information in society causes profound changes in cultural processes. After all, culture itself is nothing more than information, appropriately encoded, filtered and transmitted through various channels within a given community.

In early human communities, the processes of cultural formation were based on oral tradition. Basic elements cultures had to be transmitted unchanged - otherwise the social group simply could not exist. Ancient myths and epic tales performed precisely this function - they were supposed to transmit from generation to generation some fixed experience of the entire community. Therefore, ancient legends were remembered verbatim, at least in the main blocks. To facilitate memorization and guarantee the identity of texts reproduced over generations, mnemonic devices were needed. There is a hypothesis that the original poetic form of the epic was nothing more than a way of memorizing texts in their canonical version.

The fulfillment of this function was assigned to special groups - poets, ashugs, skalds. Thus, the need to preserve culture itself influenced the social structure of society.

The oral tradition, however, contained pitfalls. It did not allow the creation of sufficiently numerous groups over large territories. New tribes were formed, they added new texts and changed old ones. Folklorists are well aware that fairy tales, myths, and traditions of many peoples living at a distance of hundreds and thousands of kilometers from each other are often based on the same mythological complex. But only specialists can identify this. An ordinary member of an ethnic group and even a professional poet may not even guess about it, the myths of two distant peoples will be so different in appearance.

The advent of writing created completely new conditions for maintaining group identity, as well as the accumulation and comprehension of group experience, which forms the basis of culture. It became possible not to memorize the text, but to record it on papyrus, clay, stone, paper. This, in turn, made it possible to maintain cultural identity for groups that found themselves in a variety of social and natural conditions. A good example of this is the Jews, who have maintained an identity in the Diaspora for almost two thousand years.

Handwritten texts, which usually existed in one or less often in several copies, were accessible only to a narrow circle

"enlightened". In addition, handwritten copying inevitably led to a large number of errors, and often intentional distortions of the original texts.

Printing allowed:

1) reproduce identical text in a large number of copies and for a long time;

2) gain access to “primary texts” for a large number of ordinary members of society, which was the result of the spread of literacy and a significant reduction in the cost of books.

This fact greatly influenced both the functioning mechanisms of culture and the social structure of society. Broad sections of the population received the opportunity to directly become familiar with those layers of culture (both ideology and technology) that were previously available only to a select few. As a result, the social role of the “guardians of truth” has significantly decreased; layers of the “educated public” began to form, that is, people not only capable, but also interested in the development of culture.

A new stage in the development of culture is associated with the emergence of the mass media system. Strictly speaking, it began with the emergence of mass and relatively cheap book printing, with the development of mass literacy. But its heyday, a qualitatively new stage, undoubtedly occurred during the period when television became an object everyday life for the vast majority of humanity.

The general result of the last two stages was, first of all, that the size of society, which in principle can divide unified system cultural values ​​have increased significantly. A society of several tens of thousands, perhaps hundreds of thousands of people may be based on oral tradition. The emergence of writing makes it possible to maintain cultural tradition and maintain identity in societies of millions of people. Printing makes it possible to create societies that include tens and even hundreds of millions of people. Finally, the development of modern media raises the question of the emergence of a global society, the culture of which embraces all of humanity. Another thing is that the implementation of this opportunity is a topic for a special conversation, and at present it is far from obvious that such an opportunity should turn into reality.

I.2.4. Feedback as a mechanism for the functioning of culture Since culture is a group experience accumulated and transmitted from generation to generation, it is based on communicative connections between individuals and groups included in

society, as well as between different societies.

The most important element of communication is feedback. The elements of the communication process are the source and receiver of information (individuals and groups that make up society, or society itself and environmental factors), the message itself, the channel for its broadcast, as well as encoding and decoding devices. Any real communication process is influenced by noise, that is, disordered messages affecting the communication process. Finally, both when transmitting and receiving a message, the source and receiver of information consciously or unconsciously take into account the context in which the message is transmitted, that is, circumstances that are not directly included in the content of the message, but influence its perception. For example, the message that a button on your shirt has come undone should be conveyed very differently depending on whether you are in friendly company or at an official reception.

The message has meaning not in itself, but only taking into account how the recipient reacts to it, that is, taking into account feedback. Actually, culture is nothing more than a system of stable feedback connections in society, that is, expected reactions to messages encoded in a certain way. In response to every “message,” which may be expressed through spoken language or any other sign system used in a given society, the recipient responds with a counter message. The lack of any reaction is also a message. Thus, a feedback mechanism is implemented.

Let's imagine that your friend agrees to your invitation to go to the cinema one time, hangs up the other time, agrees the third time, but does not show up for the meeting, and the fourth time she comes to it, but with her new friend, and then calls you and will make a scene because you completely forgot about her. It is unlikely that you will want to date such a girl for a long time, and your small group will fall apart. Any social group, like society as a whole, can exist only when the reaction to each “message” is within certain limits, that is, when the sender of the message approximately expects what reactions there may be and what exactly each of them means. The degree of “predictability” of a reaction within a group is one of the main indicators of the development of the culture of this group.

The principle of feedback operates in the formation of culture not only at the micro, but also at the macro level. This principle was most consistently formulated by the English historian A. Toynbee as

“historical challenge to civilization” (see paragraph 8.2.5). In accordance with the principle of cultural inertia, any society strives to preserve the basic principles of its culture unchanged until external circumstances force them to radically change these principles. The totality of these external circumstances is the “historical challenge.” A civilization that is able to bring its cultural norms into line with external conditions survives and continues to function on the world stage. A civilization that fails to do this inevitably disappears as a cultural entity. Let us note that this disappearance does not necessarily mean the physical destruction of the individuals and groups that make up a civilization. The system of norms and values ​​disappears, as well as a number of key social institutions that form the basis of society; surviving institutions will fully or partially reorient their activities in accordance with new system norms and values.

Material taken from the book Culture and Exchange (A. A. Susokolov)

The term “socio-cultural community” in the context of our subject has a collective meaning. In principle, it extends to the most diverse in terms of quantitative and qualitative composition of group members, acting as objects and subjects of socio-cultural activity.

Under socio-cultural community, involved in the field of culture, art, sports, tourism, recreation, implies a predominantly informal set of people united by common socio-cultural, leisure interests and hobbies, common goals and objectives of their activities, more or less strong connections and interactions, a common type of behavior , speculation and state of mind.

This definition characterizes the socio-cultural activity of people representing not only homogeneous, but also different age, social, professional, ethnic and other groups. The common connecting point for them is, at a minimum, the conscious setting of goals (both personal and socially significant) and a measure of personal and collective responsibility and interest.

Depending on the number of participants and conditions of intragroup interaction socio-cultural communities divided into small, medium and large.

TO small Socio-cultural communities include small associations of participants in socio-cultural activities, including from two to several dozen people (optimally 7-9) who are in direct emotional and personal contact with each other, which gives them a special psychological feeling - “we - group". In everyday social and cultural life, in the process of mass and club events, such groups include a family, a circle team, an amateur association, a sports team, a team of KVN participants, a project group and others. In organizational terms, a small group thus represents a primary socio-cultural unit.

To groups average scale, or corporate, refers to relatively stable production, educational, household, military and other similar groups, for which the most defining semantic concepts are “corporation” and “corporate culture”. Corporate communities unite people working in one institution or enterprise in the socio-cultural sphere, studying at a higher or secondary specialized educational institution of culture and art, etc.

Large socio-cultural communities acting as subjects of socio-cultural activities, as a rule, represent a large stable group of people, distinguished by characteristic features and traits, acting together in socio-cultural situations and functioning on the scale of a single region or the entire country. These include social strata, socio-political movements, parties, associations, professional groups, ethnic, demographic or religious associations, often including tens and hundreds of thousands of people. A large socio-cultural community consists of residents living in a fairly large but limited territory (city, district, region).

A number of small, medium and partly large communities simultaneously act as corporate socio-cultural communities, because they are subjects of the formation and implementation of their own corporate culture.

The group of corporate socio-cultural communities can rightfully include state-owned, joint-stock, joint and private firms, enterprises, institutions and organizations of various types in the field of industry, trade, culture, education, art, sports, etc. This group also includes various formalized and informal associations and associations of representatives of social strata of society, the business world, the intelligentsia, youth, and any other emerging entrepreneurial structures and initiative forms.

When characterizing a particular socio-cultural environment, we talk about the presence in it of certain territorial, professional, ethnic, religious and other socio-cultural communities.

A social community is a collection of people characterized by the conditions of their life that are common to a given group of interacting individuals. Main elements social structure societies are such social communities as classes and class-like groups, estates, ethnic, socio-demographic groups, socio-territorial communities (city, village, region). Each element of the social structure has its own specific system of norms and values, and therefore can be considered as a sociocultural community.

§1. Culture of the estates

The class division of society was extremely developed in ancient times. In a number of countries (England, Holland, Spain, Sweden) some of its elements have been preserved to this day. In different states, in different eras, there were different classes. The relationships between them and the role of each of them in the life of society and in the formation of national culture were different. In ancient Rome, for example, at the top of the class ladder, there were two classes - senatorial and equestrian. The rest of the population consisted of free citizens, freedmen and slaves. In the Middle Ages in most countries Western Europe the ruling classes were the clergy and nobility, which rose above the third class, which included peasants, burghers, merchants, etc. In Russia, until 1917, the clergy, nobility, Cossacks, peasantry, petty bourgeoisie, and merchants existed as special estates. The culture of each of these classes, being an integral part of the national culture, also had its own class characteristics.

Noble culture. The nobility is a collection of fragments that change their outlines and composition as historical movement. France of the 14th-15th centuries is most often referred to as a classical class society. or Russia at the end of the 16th century - early XVII centuries, when the nobility turned from land holders into hereditary farmers.

On the one hand, the nobles rely on their monopoly land ownership, they live and dominate society thanks to it. This property was given to them in the form of “family” - in the sense of its opposition to commodity relations - a natural connection. The nobility is therefore extremely heterogeneous; it is divided into old princely families, the new nobility; court nobility and provincial landowners. But there is also a common class interest: in maintaining feudal exploitation and their own privileges.

However, the medal also has reverse side. On this - the other - side, nobles are service people who had a preferential, if not exclusive, right to occupy government positions. In those countries where the formation of the capitalist system was delayed and proceeded active participation state, the nobility was the first free class of the emerging “civil society.” This, in particular, happened in Russia and this largely explains the positive role of the nobility in the development of Russian XVIII culture- first third of the 19th century. It should also be noted that the nobility was the first class in Russia exempted by law from corporal punishment.

Noble consciousness as an element of culture quite clearly reveals two features: paternalism and conservatism. Paternalism (from the Latin patemus - fatherly) is a value orientation arising from the personal form of social relations and presupposing social inequality of interacting individuals. The paternalistic approach required that all relationships between people be built on the model of the relationship between fathers and children.

The inequality of rights and duties, from which the paternalistic way of thinking flowed, meant, among other things, that actions were not always judged by their intrinsic merit. The class affiliation of the person who committed the offense was no less important.

The manifestations of feudal paternalism in relation to women are very peculiar. The medieval knight had to take care of orphans and widows. Of course, the forms of “service” depended on the social status of the parties.

Along with paternalism, a notable feature of the noble way of life and consciousness was, as already mentioned, tradition. Tradition determined the type of occupation worthy of a nobleman. The American sociologist T. Veblen, in his work “The Theory of the Leisure Class,” names four activities that did not damage the honor of those who stood at the top of the social hierarchy: management, religious functions, war and sports. In relation to the nobility, one should add the management of their land management here.

The nobility was traditionally a service class: it held on, as the Russian historian S.F. wrote. Platonov, at the beginning of his personal career. With the emergence of the absolute monarchy, it turned into a “state” class: the binding force of vassal loyalty is now concentrated on the monarch as the personification of the suzerain principle. Along this path, new ideological values ​​were created and incorporated into the noble culture. But, on the other hand, thanks to the same process, many requirements of the noble code of honor lost their functionality, degenerating into prejudice or cultural “fossil.”

It should be noted that absolutism influenced spiritual life not so much through the novelty of ideas as through its direct administrative intervention in the activities of cultural institutions. Already the 17th century fully demonstrated the importance of science for strengthening the economic power of the country and the development of military affairs.

Our outline of some features noble culture will certainly be incomplete if we do not mention one more phenomenon of noble culture, namely the Russian noble estate. Russian noble estate of the 17th-18th centuries. - a unique phenomenon primarily due to the socio-historical features of the development of the Russian state.

The world of the estate is reflected in the memoir and literary tradition from A. Bolotov and A. Radishchev to A. Chekhov and I. Bunin. Many arts came together to create the estate ensemble: architecture, park design, painting, sculpture, theater and music. Estate culture greatly contributed to the flourishing of Russian art in the 19th century.

Noble culture in many of its features and aspects was a pan-European culture. And while the occupation of the overwhelming majority of the population of the European continent was agriculture, the noble “nests” objectively contained the opportunity to be conductors of urban culture in the inert, calloused peasant world.

Culture of the Cossack class. One of the most interesting and still little studied phenomena by cultural scientists is, undoubtedly, the Cossack culture. The Cossacks, which existed for several centuries in the border zone of the Russian and Polish-Lithuanian states, ultimately formed into a fairly powerful military service class with its own special way of life, its privileges, rights and responsibilities, its own, and very considerable, military property, its culture. Of course, the culture of the Cossacks is inseparable from the culture of the Russian people and is its integral part. At the same time, the historical fate of the Cossacks, their composition, origin, their functions as a military service class left a serious imprint on all aspects of the way of life and spiritual life of the Cossacks.

The first and, perhaps, the most important feature of what can be called the Cossack culture itself is the cult of service to the Fatherland, the “cult of military valor.” This is quite natural, given that the main occupation of the Cossacks was military service. Cossack customs themselves were supposed to see in a man first of all, a warrior.Cossacks, starting from an early age, were prepared for military service, taught horse riding and fencing, shooting, terrain orientation, taught military regulations and military formation.

The origin and national composition of the Cossacks left a serious imprint on the formation of Cossack culture. The fact is that, although the bulk of the Cossacks were Russians, a fairly significant role in the formation of a number of troops was also played by Kalmyks (Don and Ural troops), Ukrainians (Zaporozhye and Kuban troops), Tatars and Bashkirs - among the majority of troops in the east and south of Russia and etc. This left a serious imprint on the customs and even the speech of the Cossacks - words Turkic origin in the speech of the Cossacks there was much more than in the speech of peasants, for example, from the Great Russian provinces, and on the Don until the beginning of the 19th century. The eastern element is quite strongly felt in the clothing, life of the Cossacks, and in their military tactics.

Finally, circumstances related to the history of the Cossacks, especially its home pages. Many Cossacks traced their origins to runaway peasants who escaped captivity in Zaporozhye, the Volga, Don, Yaik in search of better life. Their main trades then, in addition to hunting and fishing, were military expeditions against neighboring peoples and tribes, as well as attacks on merchant and often sovereign caravans. It is no coincidence that in many documents of the 16th-18th centuries. free Cossacks were often called “thieves”, “robbers”. It is also known that it was the Cossacks who formed the core of the rebel peasant troops of Bolotnikov, Razin, Pugachev. Finally, in the Cossack culture, attention is drawn to the commitment to democratic traditions in self-government, which is understandable, Taking into account the history of Cossack culture, the desire for independence reached the point of separatism, the idealization of Cossack autonomy, even independence, including from Moscow.

Many elements of the specific Cossack culture have become quite firmly entrenched in the culture of Russians and are preserved in it to this day.

Peasant culture. The peasantry is a social group of direct producers engaged in labor in agriculture. This social group arose along with the transition to agriculture at the dawn of human history and went through several stages of its social development(as a class and estate) and all stages of the development of human society. It was the peasantry that constituted the bulk of the socio-political concept of “people” in most societies, being the “salt of the earth”, the creator and bearer of a unique culture. The material prerequisites for its formation as a class were the establishment of the dominance of the agrarian economy, the identification of small farming as the main economic unit and family as the main type of production cooperation. This determined the attachment of the peasantry to nature: proximity to the land, subordination to natural cycles, attachment to a relatively limited space, inclusion in a naturally inextricable collective of a consanguineous community, as well as neighboring and spiritual communities. As a social group, the peasantry occupied the lowest level in the social hierarchy, experienced direct and indirect exploitation and even endured servitude.This, too, could not but leave an imprint on his spiritual appearance and culture.

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A. Schweitzer;

E. Tylor.

81. What is the process of deepening cultural interaction between states, national-cultural groups and historical-cultural areas called?

cultural integration;

cultural differentiation;

cultural relativism;

cultural conservatism.

82. What feature of “mass culture” do researchers usually identify?

belonging to the upper strata of society;

elitist character;

belonging to the “middle” class;

belonging to the lower strata of society.

83. What is the name of the culture of people connected by a common origin and territorial space, i.e. unity of “blood and soil”?

regional;

ethnic;

estate;

sovereign.

84. What is the name of the totality of cultural achievements inherent in a given nation represented by its individual representatives, local groups, etc., regardless of whether the various elements of this have national treasure specific national coloring or nationally neutral?

state culture;

ethnic culture;

culture of the nation;

national culture.

85. What term is used in cultural studies to denote the sharp rejection of traditional culture by young people?

counter-revolution;

counterculture;

pop culture;

nihilism.

86. Which of the following types of society is criticized by the English historian A. Toynbee: “In the perversity of the Western press, the imperious force of modern Western industrialism and democracy is also felt, striving to keep the bulk of people, already culturally deficient, for as long as possible high level spirituality"?

traditional society;

totalitarian society;

post-industrial society;

industrial society.

87. What is the name of the simplest concept cultural development, which is characterized by the purposeful movement of cultural forms, understood in the spirit of evolutionism as the improvement of the human race, society, the individual, as well as the results of his material and spiritual activities?

multi-linear progress;

cyclical development;

linear progress;

spiral development.

they all deserve it;

89. What is the name of the science that studies the everyday and cultural characteristics of the peoples of the world, the problems of origin, settlement and cultural-historical relationships of peoples?

ethnography;

archeology;

psychology.

90. What dangers await a society with low mass culture?

ideas of democracy and pluralism are developing;

mutual intolerance, chauvinism, and simplified dogmas are formed;

the principles of proletarian internationalism are emerging;

the principles of totalitarianism are formed.

91. What is the name of society, the concept of which is used to characterize the cultures of non-Western societies? industrial post-industrial

closed traditional. 92. Which scientist, developing his thesis about the analogy of cultures and the body, divided cultures into male and female? F. Graebner L. Frobenius

A. Lang L. White.

93. Name a term that includes value-normative regulation of human culture?

cultural differentiation cultural relativism normative culture

cultural conservatism. 94. Which layer of society most often is considered by researchers to be the main carrier of mass culture? elite lower strata

"middle class"

youth 95. What is the name of the culture of people connected by a common origin and territorial space, the unity of “blood and soil”? regional estate.

sovereign

ethnic

96. Name a term denoting one of the spheres of culture. covering the entire spectrum of behavioral norms:

right. morality. moral ideas, religions, etiquette, etc.

subject culture

communication culture

normative culture

97. What is tolerance for other people's opinions and beliefs called? reaction; silence;

tolerance

diplomacy.

98. The concept of “noosphere” V.I. Vernadsky is

lower layer of the atmosphere evolutionary state of the biosphere, in which intelligent human activity becomes a decisive factor in its development

space

layer of atmosphere above the troposphere

99. What is a culture characterized by the production of cultural values ​​and samples called? which, due to their exclusivity, are designed and accessible mainly to a narrow circle of people: the elite of society? aristocratic

elitist technological - marginal.

100. Name the author of the concept of super-industrial civilization, who believed that a person would find himself in difficult conditions of socio-cultural adaptation due to the acceleration of social and scientific and technological progress; his main ideas in his works are “The Third Wave”, “The Shock of Colliding with the Future” by A. Toynbee. A. Toffler

E. Thorndike

N. Danilevsky

101. What is the name of the totality of cultural achievements inherent in the entire nation or its individual representatives, local groups? culture of the state culture of the nation

culture of an ethnic group, culture of a nationality. 102. What term is used in cultural studies to denote the sharp rejection of traditional culture by young people? pop culture nihilism

counterculture

tolerance 103. Which of the following types of society is criticized by the historian A. Toynbee from Great Britain: In the perversity of the Western press, the imperious force of modern Western industrialism and democracy is also felt, striving to keep the bulk of people, already culturally deficient, at the highest possible level level of spiritual culture? traditional society totalitarian society

industrial society

post-industrial society 104. What is the name of the simplest concept of cultural development, which is characterized by the purposeful movement of cultural forms, understood in the spirit of evolutionism, as the improvement of the human race, society, the individual, as well as the results of his material and spiritual activities? spiral development cyclical development

cultural relativism

linear progress

105. What term is accepted in international scientific terminology to define folk art? philology philately

folklore

sublimation

106. Pitirim Sorokin identified the so-called “ideational type of culture” (the dominance of rational thinking). Which of the following regions is it typical for? Far East Western Europe

Near East; Eastern Europe. I 07. Continue Kant’s famous categorical imperative: act towards others as any moral person would act.

they all deserve it

would you like them to act towards you?

your own feelings tell you

108. What is the name of the science that studies the everyday and cultural characteristics of the peoples of the world, problems of origin, . settlements and cultural-historical relationships, life, traditions of peoples? psychology

archeology

ethnography 109. What dangers does society expect from the dominance of morally vulgar mass culture?

ideas of democracy and pluralism are developing

moral relations of internationalism are formed

vulgar primitivism of thinking, mutual distrust of anyone, and also

aggressive envy and intolerance or indifference towards oneself and loved ones

conditions are being formed for the establishment of tolitarism in society

110. What is the desire to explain spiritual and cultural factors exclusively to one or another state of society called:

Scientism

Subjectivism

Sociology

solidarity

111. What is the name of the non-specific sphere of culture, the manifestations of which in everyday reality people most often do not notice; it is realized in the ordinary actions of people, in their specific daily activities, and the leading role in it is played by traditions, norms, customs, mores, stereotypes, attitudes, etc.:

Primitive communal culture

Stereotypical culture

Everyday culture

folk culture

112. Name the American scientist who put forward the hypothesis that a confrontation of civilizations is coming in the modern world:

A. Kroeber

P. Sorokin

E. Huntington

113. What term do culturologists designate the process of an individual’s entry into society and culture, his mastery of sociocultural space:

Anthropogenesis

Intensification

Enculturation

adaptation

114. What is the name of the doctrine of values:

Agnosticism

Acculturation

axiology

Allegory

115. Name the concept used in cultural studies to designate a system of ideas about the world, values, norms and rules of behavior common to people associated with a certain way of life and serving to streamline experience social regulation the entire society or social group:

Civil culture

Social culture

culture of society

Community culture

116. Name the term that the ancient Greeks used to designate education, training, education, enlightenment, assuming that they contain the idea of ​​​​the connection between education and upbringing, mastering skills in art, politics, etc.:

Catharsis

Paideia.

117. Name a thinker who believed that the world of human culture is a product of people’s mental activity, and the symbol is the only tool cultural development reality:

A. Bergson

K. Jaspers

E. Kassirer

J.-P. Sartre

118. What is mythology? Find the correct definition:

reflection of reality in primitive consciousness, embodied in oral folk art

religious and philosophical doctrine that recognizes the existence of an imaginary god as supernatural being possessing intelligence and will and mysteriously influencing all material and spiritual processes

belief in the common origin of a group of people with a certain type of animal, plant, object or phenomenon

a fantastic reflection in the minds of the people who dominate them higher powers, in which earthly forces take on the appearance of extraterrestrial ones

119. What is cultural studies:

a separate area of ​​scientific knowledge included in philosophy;

a set of disparate knowledge about cultural phenomena and objects;

a separate autonomous branch of scientific knowledge about culture;

sociological discipline about the dynamics of the development of world culture.

120. Which of the following approaches explains culture based on its social nature and organization:

value-based

sociological

Historical

Philosophical

metaphysical

121. What is the desire to explain spiritual and cultural factors exclusively to one or another state of society called:

Scientism

Subjectivism

Sociology

solidarity

122. How does culture develop? Find the correct answer:

based on a complete denial of the previous culture

this is a contradictory process of struggle between the new and the old, progressive and reactionary

based on the periodic implementation of cultural revolutions

based on the replication of famous cultural values

123. Which of the researchers of culture believed that the criterion for its development is the way of satisfying human needs, all the diversity of which he divided into three types: primary, secondary and integrative:

G. Simmel

A. Toynbee

B. Malinovsky

O. Spengler

124. Find from the above judgments the correct definition of the concept “civilization”:

material culture of society, achieved by it in the process of historical development

culture of society, taken at the stage of highest development of society

the totality of material and spiritual achievements of society in the process of its historical development

the totality of humanitarian achievements of society at a certain stage of its development

125. What is the name of the sphere of culture associated with the formation, organization and reproduction of relations between members of society that develop in the process of joint practical activities and aimed at life support:

Material culture

Economic culture

utilitarian culture

Economic culture

126. Name one of the aspects of studying the subject of cultural studies:

Problems of communication in scientific teams

Psychological problems of conflicts in work collectives

Problems of labor productivity in scientific teams

127. From the standpoint of the activity approach to culture, is it possible to say that technical achievements are part of culture:

No, because culture is the result of spiritual achievements

Yes, because it is the result of human activity

no, because technology and culture cannot be equated

Yes, because it improves both the individual and society

128. Sociocultural creativity is the interaction of personality and culture. Based on this, find a judgment that is adequate to the one expressed:

the emergence of human society, which led to a dialogue between nature and society

a person's acquisition of an upright gait, the ability to use fire, the acquisition of the ability to speak

creation of new knowledge, values, norms, patterns regulating human activity

the interaction of nature and society leads to sociocultural creativity

129. What is the name of the totality of means of human activity created to carry out production processes and serve the non-productive needs of society:

tools of production

Tools

Technology

130. What is the name of the concept of culture, which states that culture symbolically encodes reality, creating universal patterns of behavior and thinking through which human socialization is carried out:

Symbolist

Psychoanalytic

Existentialist

131. What is the name in cultural studies for a sharp turn in history that marked the transition from ancient cultures to a spiritual historical breakthrough?

paradigm;

"axial time";

cultural revolution;

cultural change.

132. What is the name of society, the concept of which is used to characterize the culture of Western society?

industrial;

closed;

open;

post-industrial.

133. Name the concept that characterizes the features of the production of cultural values ​​in modern industrial society, designed for mass consumption:

material culture;

elementary culture;

spiritual culture;

Mass culture.

134. What is the name of the sphere of interaction between nature and society, within which intelligent human activity becomes the determining factor of development?

1. technosphere;

2. sociosphere;

3. biosphere;

4. noosphere.

135. Which of the Russian culturologists believed that culture covers four “general categories”: religious activity, cultural activity “in the strict sense of the word”, i.e. scientific, artistic and technical, political activities and socio-economic activities?

P. Florensky;

G. Vernadsky;

N. Danilevsky;

L. Obolensky.

136. What does the culture of each nation consist of? Find the correct answer:

cultural influence of the world's great civilizations; studying the experience of cultural development of modern civilizations;

studying the culture of ancient civilizations; study of medieval culture, study of experience; studying the influence of market relations on culture;

cultural achievements of previous generations; borrowings from the culture of other peoples; own contribution of the living generation;

cultural achievements of a given era; cultural achievements of your region; cultural achievements of the district regions.

137. What is the process of deepening cultural interaction and mutual influence between states, national-cultural groups and historical-cultural areas called?

social integration;

cultural integration;

enculturation;

ethnic integration.

138. What is the fundamental basis of medieval European culture?

mythology;

Christianity;

scholasticism;

philosophy.

139. What is the name of the synthesis of the best national achievements that reflects the general interrelations of the human community?

human culture;

civic culture;

World culture;

social culture.

140. Name one of the symbolic and most dynamic forms of spiritual culture, mastering the world through a system of images and based on the world of beauty:

art;

141. What is the worldview called for cultural synthesis, the “universality” of history, the “convergence” of cultures?

materialism;

universalism;

congruence;

globalism.

one of the varieties of anticulture;

culture of the elite strata of society;

autonomous culture of a certain social group;

culture of the lower classes of society.

143. What is the name of a region of the world that, in the sociocultural sense, develops independently, regardless of the processes occurring in other regions?

cultural circle;

local civilization;

cultural-historical type;

ecumene.

144. What values ​​does folk culture affirm?

non-traditional;

archaic;

traditional;

ordinary.

145. What is the name of a set of stable traits that allows one or another group (ethnic, social) to differ from others?

communication;

identity;

congruence;

identity.

146. What is the name of the form of social consciousness, the worldview of ancient society, which combines both fantastic and realistic perception of the surrounding reality?

scholasticism;

mythology;

philosophy.

147. What is the name of the direction of modern culture that was formed in the 70s and 80s? XX century?

abstractionism;

postmodernism;

modernism;

avant-garde.

148. What is the name of a society “whose culture is characterized by an orientation towards reason, liberal values, close attention to the real results of activities regarding the quality of life, stable improvement of various aspects of culture, successful solution of environmental problems, improvement and strengthening of foreign policy relations, etc.”?

modernized;

traditional;

industrial;

post-instructive.

149. Which scientist, considering the crisis of culture, drew attention to the fact that the reason for the decline is that the balance in the development of culture was disturbed: the material principle in it increasingly gained dominance over its spiritual basis?

A. Schweitzer;

S. Bulgakov;

G. Simmel;

150. Within what scientific direction Theoretical studies of the social nature of man and his essence are carried out:

Applied anthropology

social anthropology

physical anthropology

philosophical anthropology

151. What is the name of a sustainable way of behavior that is an external materialized expression or fragment of a cultural tradition:

Discipline

152. Name an artificial invention that, based on the laws of nature, helps to enhance the power of human activity:

Mechanism

megatechnics.

153. What is the name of the process of transmitting information - ideas, ideas, opinions, assessments, knowledge, feelings, etc. from individual to individual, from group to group:

Cultural orientation

Cultural legitimation

cultural communication

Cultural expansion

154. What is mythology? Find the correct definition:

creativity of primitive people dedicated to the surrounding nature

ritual actions of primitive people during religious holidays

a fantastic reflection of reality arising as a result of the animation of nature and the whole world in the primitive consciousness

belief in the existence of spirits

155. Name the concept that describes cultures in time and space:

Cultural dynamics

cultural orientation

Cultural communication

Cultural progress

156. What is the name of the approach to the study of culture from the point of view of the value of its content:

Structural

Axiological

dialogic

Communicative

157. What are the names of values ​​associated with the ideals of justice, honor, goodness, etc.:

Social

Political

Moral

labor

158. Which philosopher, comparing culture and civilization, noted:

“culture is an individual and unique phenomenon. Civilization is a general phenomenon and is repeated everywhere... Culture has a soul. Civilization has only methods and tools”:

N. Lossky

N. Berdyaev

Vl. Soloviev

L. Karsavin

159. What is the name of the characteristics of the socio-professional qualities of a specialist?

1. professional consciousness;

2. professional activity;

3. professional attitude;

4. professional culture

160. What is the name in cultural studies for the process of mastering by a member of a particular society the main features and content of the culture of his society, the mentality of cultural patterns and stereotypes:

Adaptation

Enculturation

Accommodation

161. Which aspect of culture is the most sustainable:

Continuity

Cultural tradition

nihilism towards previous culture

Replication of cultural achievements

162. What underlies the driving forces of cultural development:

intellectual elite

people, workers, creators of material and cultural values

heroic personalities

folk soul, collective performances

163. What elements constitute, according to the American sociologist T. Parsons, the triune nature of man:

Biological, social, cultural

Genetic, sociological, economic

Anthropological historical, political

Psychological, sociological, philosophical

164. Which branch of cultural knowledge discovered and explored the problems of acculturation and mutual influence of different types of cultures:

Sociology of culture

Psychology of culture

Cultural anthropology

philosophy of culture

165. What approach to the study of culture is contained in the following statement by the English scientist B. Malinovsky: “... in any type of civilization, any custom, material object, idea and belief perform some vital function, solve some problem, which is a necessary part within the operating whole ":

Functionalist

Evolutionary

Sociological

Psychological

166. Name one aspect of the study of cultural studies:

monuments flora, untouched by civilization

paleontological remains of the animal world of past eras

cultural monuments as objective results of the material and spiritual activities of people

monuments of past geological eras

167. What is the name of the form of culture associated with providing normative ways of regulating the activities of people in society:

168. Name one of the aspects of studying the subject of cultural studies

prerequisites and factors underlying the economic dynamics of human civilization

prerequisites and factors governing the development of cultural interests and needs of people

prerequisites and factors governing the process of formation and development of technology

laws underlying the control of various cybernetic systems

169. The German philosopher F. Nietzsche came to the conclusion that culture is possible only in the combination and balance of two principles. Name them:

Creative and dogmatic

Secular and religious

Dionysian and Apollonian

Male and female

170. What is the name of the diverse circle of objects, processes and cultural phenomena that precede in the space-time continuum; The self-movement of this world occurs as the unfolding of human activity in history:

Development of culture

Genesis of culture

cultural identity

Progress of culture

171. What did O. Spengler call Western European culture, characterized by active existence, continuous development, focus on the future, acute experience of time, historicism?

Dionysian;

Faustian;

Apollonian;

knightly.

172. What is the name of the approach to the study of culture, which is based on the idea of ​​exclusivity, the superiority of the values ​​of European culture over others?

Europeanism;

Westernism;

Eurocentrism;

Slavophilism.

173. What is a subculture?

a set of some negatively interpreted norms and values ​​of culture, functioning as the culture of the criminal layer of society;

a special form of organization of people (most often youth) - an autonomous holistic formation within dominant culture, which determines the lifestyle and thinking of its bearers, distinguished by its customs, norms and sets of values;

the system of values ​​of traditional culture transformed by professional thinking, which received a unique ideological coloring;

In sociology, all three definitions exist.

174. Why did the television series “Slave Isaura”, “The Rich Also Cry”, “Simply Maria” and others gain worldwide popularity?

have high artistic merit;

are the greatest achievements of modern cinema;

made according to the laws of mass culture;

bringing elite art closer to the mass audience.

175. Which modern thinker introduced the concept of “dehumanization of art” into scientific circulation?

K. Lévi-Strauss;

J. Ortega y Gaset;

P. Teilhard de Chardin.

176. What is the name of hostility, intolerance, hatred and contempt for people of a different faith, culture, nationality, people with disabilities, representatives of other regions, as well as for anything unfamiliar, foreign, unusual?

xenophobia;

misanthropy;

nationalism.

177. Which ideological and political doctrine put forward the thesis that Russia is a special country that organically united elements of East and West, creating a unique Russian-Eurasian culture?

populism;

anarchism;

Eurasianism;

Marxism.

178. What is the name of the totality of artistic values, the historically determined system of their reproduction and functioning in society?

secular culture;

elite culture;

art culture;

humanitarian culture.

179. What aspiration prevailed in the Russian cultural archetype?

live among people;

to be no worse than others;

to be like everyone else;

be an individual.

your own feelings tell you;

they all deserve it;

you would like them to act towards you;

any virtuous person does.

181. Which of the following statements adequately reflects the meaning of the concept “counterculture”?

protest of the church against the negative aspects of modern culture;

youth protest against traditional culture;

mass movement of youth against subculture;

the existence of one culture within another.

182. What is the name of the historically established, established system of normative relations between people, forming the area of ​​cultural practice?

social culture;

legal culture;

moral culture;

aesthetic culture.

183. What is the name of the ideology of the cultural supremacy of one nation over another?

chauvinism;

cosmopolitanism;

colonialism;

N. Berdyaev;

N Kareev;

L. Gumilev;

M Bakhtin.

185. Which of the thinkers named below was one of the first to reveal and substantiate the connection of culture with all spheres of social life, its ability to connect the history of mankind into a single holistic process?

G. Hegel;

G. Herder.

186. Which method of studying culture makes it possible to isolate stable types in its development, to trace their subordination and historical dynamics?

comparative historical;

historical-genetic;

historical-typological;

structural and functional.

187. Which of the Russian writers of the late 19th century. drew attention to the “suspicious gifts of civilization” that could be destructive for culture? Who wrote: “We began to notice that we were too carried away by the material side of culture, the power of technology, and the rather suspicious gifts of civilization”?

L. Tolstoy;

D. Merezhkovsky

F. Dostoevsky.

188. Which French sociologist came to the conclusion that electronic means of communication falsify social relations, which become simply simulations of social reality, and since this is so, society becomes unreal?

J. Baudrillard;

J. Derrida;

189. What is the name of the pan-European process of transition from traditional to modern society, accompanied by the autonomization of the individual, the growth of scientific understanding of the world, and the secularization of all spheres of life and consciousness?

acculturation;

modernization;

integration;

inversion.

190. Which of the thinkers listed below developed the concept of “post-industrial society”?

G. Marcuse;

191. What are the qualitative achievements and breadth of horizons achieved, implementation in social life ideas and knowledge characteristic of each era and including all types, forms and levels of social consciousness:

World culture

Spiritual culture

classical culture

Material culture

192. What is the name of human spiritual activity that generates something qualitatively new, never existed before, characterized by originality, originality and uniqueness:

Creativity

Ingenuity

Creation

amateur performance

193. What is the name of the main work of J. Huizinga, in which the scientist outlined his own theory of culture:

"Ancient society"

?Man playing?

"Golden Bough"

"The Decline of Europe"

194. What are archetypes:

Types of relationships between nature and society

Types of archaeological culture

typology of religious images

Prototypes of the collective unconscious

195. Which of the philosophers set the task of revealing the generally valid prerequisites for the activity on which culture is based; in his opinion: culture is a process of awareness and embodiment of values; In the field of science, his concept of classification of sciences is known:

A. Baumgarten

S. Pufendorf

E. Kassirer

V. Windelband

196. In the analytical psychology of K. Jung, what are innate mental structures that are the result of the historical development of mankind called:

Archaisms

Artifacts

archetypes

197. Which of the scientists listed below explained all sociocultural phenomena through their function, i.e. through the role they play in the cultural system and the ways in which they relate to each other:

L. Morgan

B. Malinovsky

A. Radcliffe-Brown

198. O. Spengler in his book “The Decline of Europe” came to the conclusion that civilization is:

Synonym for culture;

Formation of new elements of culture;

Degradation, decline of culture;

the highest level achieved by cultural development.

199. Name the science of signs and sign systems that studies the various properties of sign systems as methods of communication between people:

Philology

Symbolism

Semiotics

textual criticism

200. Name the main representatives of the psychoanalytic concept of culture:

T. Adorno, G. Marcuse, M. Horkheimer

S. Freud, K. Jung, E. Fromm

E. Husserl, M. Scheler, N. Hartmann

E. Tylor, L. Levy-Bruhl, A. Radcliffe-Brown

Correct answers (question number and letters -a, b, c, d - according to the number of answers):

1b; 2b; 3c; 4c; 5c; 6c; 7a; 8c; 9g; 10v; 11c; 12g; 13c; 14c; 15v; 16g; 17b; 18g; 19g; 20v; 21b; 22v; 23c; 24a; 25v; 26a; 27b; 28b; 29a; 30a; 31c; 32g; 33v; 34v; 35v; 36; 37a; 38g; 39c; 40b; 41g; 42b; 43v; 44v; 45v; 46v; 47b; 48v; 49g; 50a; 51g; 52b; 53g; 54a; 55b; 56v; 57a; 58b; 59b; 60a; 61a; 62v; 63a; 64g; 65a; 66b; 67v; 68b; 69g; 70v; 71a; 72b; 73v; 74a; 75v; 76v; 77v; 78b; 79v; 80v; 81a; 82v; 83b; 84v; 85b; 86g; 87v; 88b; 89a; 90b; 91c; 92b; 93v; 94v; 95g; 96g; 97v; 98b; 99b; 100b; 101b; 102v; 103v; 104g; 105v; 106b; 107v; 108g; 109v; 110v; 111v; 112v; 113b; 114v; 115b; 116v; 117v; 118g; 119v; 120a; 121v; 122b; 123v; 124v; 125b; 126v; 127b; 128v; 129a; 130v; 131b; 132v; 133g; 134g; 135v; 136v; 137b; 138b; 139v; 140v; 141b; 142v; 143b; 144v; 145b; 146b; 147b; 148a; 149a; 150b; 151b; 152v; 153v; 154v; 155a; 156b; 157v; 158b;

159g; 160b; 161b; 162b; 163a; 164v; 165a; 166v; 167v; 168b; 169v; 170b; 171b; 172v; 173g; 174v; 175v; 176b; 177v; 178v; 179c; 180v; 181b; 182v; 183a; 184v; 185b; 186v; 187v; 188a; 189b; 190b; 191b; 192v; 193b; 194v; 195g; 196g; 197b; 198c; 199c; 200b.

Questions for assessment

1. Culturology as a scientific discipline.

2. The relationship of cultural studies with related sciences.

3. Subject and object of cultural studies research.

4. Methods of cultural research.

5 Culture as a multi-level system (culture structure).

6 The universality of culture and its specific manifestations.

7 Morphology and functions of culture.

8 Culture and nature.

9 The essence of concepts and sociocultural phenomena is “culture” and “civilization.”

10 Features of modern culture.

11 The problem of East and West in cultural studies.

12 The place and role of Russia in the dialogue of cultures.

13 Subjects of culture and their specificity.

14 Culture and personality.

15 Elements of culture.

16 Languages ​​of culture.

17 Cultural codes.

18 Myth as a cultural form.

19 Typology of cultures.

20 Types of culture (ethnic and national culture).

21 Cultural archetype, mentality, mentality and national character.

22 Types of culture (dominant culture and subculture).

23 Youth subculture.

24 Types of culture (rural and urban culture).

25 Forms of culture (elite and mass culture).

26 Mass culture.

27 Economic culture.

28 Political culture.

29 Institutional and organizational culture.

30 Material and spiritual culture.

31 Culture and nature.

33 Forms of spiritual culture.

34 Cultural norms.

35 The place and role of morality in culture.

36 Anomie in culture.

37 Forms and mechanisms of familiarization with culture.

38 School as a cultural phenomenon.

39 Cultural dynamics.

40 Time as a formative factor of culture.

41 Art as a form of culture.

42 Types of art.

43 Social features art.

44 Science and art in culture.

45 The emergence of art.

46 Concept of culture I.G. Herder.

47 The concept of cultural and historical types by N. Ya. Danilevsky.

48 Culturological concept of F. Nietzsche.

49 Philosophy of culture O. Spengler, its influence on cultural studies.

50 Culturological teachings of Alfred Weber.

51 Culturological teachings of Max Weber.

52 Cultural and philosophical concept of E. Husserl.

53 Jaspers concept of culture.

54 Psychological interpretation of culture (concept 3. Freud).

55 Culturological ideas of K. Jung.

56 The concept of the “circle of local civilizations” by A. Toynbee.

57 Structuralist studies of culture.

58 Poststructuralist cultural studies.

59 Fundamentals of the cultural concept of A. Schweitzer.

60 The concept of cultural supersystems P. A. Sorokin.

61 Marxist concept of culture.

62 Western European concepts of gaming culture.

63 Information models of culture.

64 Philosophy of culture.

65 Sociology of culture.

66 Culturogenesis. Cultural anthropology.

67 Ethnic, national and universal in culture.

68 Modern problems and trends in global culture and in the Russian Federation.

BIBLIOGRAPHICAL LIST

(according to the training course " Cultural studies " )

Reference and monographs

Baksheev, A.I. Origins and development of Soviet culture (October 1917 - 1929): Monograph / A.I. Baksheev; Krasnoyarsk state Univ. - Krasnoyarsk, 2005.

Zamyshlyaev V.I. Social and philosophical meanings of culture: collection. scientific articles / V. I. Zamyshlyaev. - Sib. state aerospace univ. - Krasnoyarsk, 2010. - 128 p.

Zamyshlyaev, V.I. Historical and social subjects of culture: monograph. - Krasnoyarsk, Sibirsk. State aerospace univ., 2007.

Erasov, B.S. Social cultural studies. M., 1996.

Culturology. XX century Encyclopedia/Ed. S.Ya. Leviticus. In 2 volumes. St. Petersburg. 1998.

Culturology. XX century Dictionary/Ed. S.Ya. Leviticus. St. Petersburg 1997.

Culture: theories and problems / Ed. T.F. Kuznetsova. M., 1995. Cultural anthropology / Ed. Yu.N. Emelyanova, N.G. Skvortsova. St. Petersburg, 1996.

Culturology /Text. edited by G.V. Dracha. Rostov-on-Don, 2005.

Men, A. History of religion: in 7 volumes/A. Men. - M., 1991.

Rudnev, V.P. Dictionary of 20th century culture. Key concepts and texts. M.. 1997.

Flier, A.Ya. Culturology for culturologists: textbook. manual/A.Ya.Flier.-Ekaterinburg: Business book, 2002.

Hübscher, A. Thinkers of our time: A Handbook of 20th Century Western Philosophy. M., 1994.

Encyclopedic Sociological Dictionary/Ed. G.V. Osipova. M., 1998.

Teaching aids

Belik, A.A. Culturology. Anthropological theories of cultures. M., 1998.

Zharinov, V.M. Culturology: Textbook. M.: JSC "Book Service", 2003.

Erasov, B.S. Social cultural studies. M., 1994, 1996.

Ionin, L.G. Sociology of culture. M., 1999.

History of world culture. Heritage of the West: Antiquity. Middle Ages. Revival/Course of lectures. M., 1998.

Kagan, M.S. Philosophy of culture. St. Petersburg, 1996.

Kravchenko, A.I. Culturology: textbook. manual for universities/A.I. Kravchenko. - M.: Academic Avenue, 2002.

Culturology: textbook. for universities / ed. N.G.Baghdasaryan - 5th ed. corr. and additional - M.: Higher. school, 2006.

Culturology: textbook. manual for universities / A.P. Skripnik. - M.: Gardariki, 2006.

Culturology: textbook. manual for universities / Edited by: A.I. Shapovalov, 2007.

Culturology: textbook. / edited by A.L. Zalkin. - M.: UNITA, 2007.

Culturology: textbook. / B.A.Erengross, R.G.Apresyan, E.A.Botvinnik. - M.: Onyx, 2007.

Culturology: textbook. / ed. Dracha G.V. Rostov-on-Don, 2005.

Culturology: textbook/ed. Yu.N. Solonina, M.S. Kagan - M.: Higher. education, 2005.

Culture: theories and problems / Ed. T.F. Kuznetsova. M., 1995. Cultural anthropology / Ed. Yu.N. Emelyanova, N.G.

Skvortsova. St. Petersburg, 1996.

Malyuga, Yu.A. Culturology: Textbook. 2nd ed., add. and corrections - M.:INFRA-M, 2001.

Lurie, S.V. Historical ethnology. M., 1997.

Essays on the history of world culture / Ed. T.F. Kuznetsova. M., 1997.

Pelipenko, A.A., Yakovenko, I.G. Culture as a system. M., 1998.

Rozin, V.M. Culturology. M., 2000.

Tkacheva, V.M. Fundamentals of valeology: texts of lectures / V.M. Tkacheva, N.V. Kriger./GUTSMiZ.-Krasnoyarsk, 2004.

Flier, A.Ya. Culturology for culturologists. M., 2002.

Right there. Asia-Middle East-Africa-America-Australia. St. Petersburg: "North-West", 2006.

Major in Cultural Theory

Belik, A.A. Culturology. Anthropological theories of cultures. M., 1998.

Bochkarev, V.P. On the question of the structure of epistemology//Science, education in the cultural system./Materials of the All-Russian. scientific-practical conf. in September 2003 Krasnoyarsk. KSAU. 2003

Weber, M. Protestant ethics and the spirit of capitalism//M. Weber. Selected works. M., 1990.

Gubman, B.L. Western philosophy of culture of the 20th century. Tver, 1997.

Gumilyov, L. N. Ethnogenesis and biosphere of the Earth. M., 1993.

Gurevich, P.S. Culturology. M., 2001.

It's him. Philosophy of culture. M., 1994.

It's him. Historical synthesis and the Annales school. M., 1993.

Lotman, Yu.M. Phenomenon of culture // Selected articles. T.I. Tallinn, 1992.

Ricoeur, P. Conflict of interpretations. Essays on hermeneutics. M., 1995.

Rickert, G. Sciences about nature and sciences about culture // Culturology. XX century Anthology. M., 1995.

Sorokin, P. Man. Civilization. Society. M., 1992. Twilight of the Gods. M., 1989.

Tylor, E.B. Primitive culture. M., 1989.

Toynbee, A. Comprehension of history. M., 1992, 1995.

Uspensky, B.A. Selected works. T.I. Semiotics of history. Semiotics of culture. M., 1996.

Flier, A.Ya. Culturology for culturologists: textbook. manual/A.Ya.Flier.-Ekaterinburg: Business book, 2002.

Huntington, S. Clash of Civilizations? // Polis, 1994. No. 1.

Spengler, O. Decline of Europe. T. 1-11. M., 1993, 1998.

Ethnological science abroad. Problems, searches, solutions. M., 1991.

Jung, K.G. Archetype and symbol. M., 1991.

It's him. About the archetypes of the collective unconscious //Questions of Philosophy. M., 1988. No. 1.

Readers

Anthology of cultural studies. T.I. St. Petersburg, 1997.

Anthology of cultural thought / Ed. S.P. Mamontova, A.S. Mamontova. M, 1996.

Culturology. XX century Anthology. M, 1995

Self-awareness of European culture of the 20th century M, 1991

Theory of culture. Domestic research / A B Kaplan et al. M. 1996.

Tsaplin, M.N. World history of civilizations. Chronological tables. Ancient world-Europe-Russia. St. Petersburg: "North-West", 2006.

Right there. Asia-Middle East-Africa-America-Australia. St. Petersburg:"North-West", 2006.

Additional

Avtonomova, N.S. Philosophical problems of structural analysis in the humanities M, 1977

Berdyaev, N.A. Russian idea / ch. 1 //Questions of philosophy. M., 1990. No. 1.

It's him. Psychology of the Russian people // Berdyaev, N.A. The fate of Russia. M., 1990.

It's him. New Middle Ages. M., 1991.

Bibler, V. S. On the edges of the logic of culture Book of selected essays M. 1997

Weber, A. Germany and the crisis of European culture // Culturology of the 20th century, M., 1995.

Brown, Dms. Freudian psychology and post-Freudians. M.-Kyiv, 1997

Gadamer, G. G. Relevance of the beautiful M, 1991

Gaidenko, P. P. Breakthrough to the transcendental. M, 1997.

Herder, I.G. Ideas for the philosophy of human history M., 1977

Danilevsky, N.Ya. Russia and Europe. M., 1991; St. Petersburg, 1995.

Zybailov, LK, Shapinsky, V.A Postmodernism. M, 1996.

Ilyin, I. Postmodernism. From the origins to the end of the century M., 1998.

It's him. Poststructuralism. Deconstructivism. Postmodernism M, 1996

Marx, K. Towards a critique of political economy Preface. (Any publication) Problems of the philosophy of culture. Experience of historical-materialistic analysis. M., 1984.

Ortega - and - Gasset H. Dehumanization of art. M., 1991.

It's him. Aesthetics. Philosophy of culture. M., 1991.

It's him. Revolt of the masses // H. Ortega - and - Gasset. Aesthetics. Philosophy. Culture. M., 1991.

Rank, O, Sachs, H. The importance of psychoanalysis in the sciences of the spirit // Rank O. The myth of the birth of a hero. M -Kiev, 1997.

Freud, 3. Psychoanalysis. Religion. Culture M., 1992.

Fromm, E. The human soul. M., 1992.

Fukuyama, F. The End of History // Questions of Philosophy, 1990 No. 3.

Spengler, O. Decline of Europe. Novosibirsk, 1993.

ON THE HISTORY OF FOREIGN CULTURE

Basic

Ancient civilizations. M., 1989.

Civilizations. Vol. 1-4 M., 1992, 1995, 1997.

Jaspers, K. The meaning and purpose of history. M., 1991.

PRIMITIVE CULTURE

Semenov, Yu. I. At the dawn of human history M, 1989.

Tokarev, S. A. Early forms of religion and their development. M, 1964.

Art culture primitive society. Reader // Comp. I.A. Chemist.

Engels, F. Origin of the family, private property and the state Any edition.

Assman, J. Egypt: theology and piety of early civilization M, 1999.

Jacques, K. Egypt of the Great Pharaohs. History and legend. M., 1992.

Mathieu, M. E. Selected works on mythology and ideology Ancient Egypt. M., 1996.

Bongard-Levsh, G. M. Ancient Indian civilization M, 1980, 1993.

Tree of Hinduism. M, 1999.

Oldenburg, S. F. Culture of India. M, 1991.

History and culture of China. M., 1974.

China tradition and modernity. M., 1976.

Concept of man in traditional Chinese culture. M., 1992.

Sociocultural characteristics of an individual in the system of Chinese civilization. M, 1992.

Ethics and ritual in traditional China. M., 1988.

CULTURE OF MUSLIM COUNTRIES

Bartold, V.V. Islam and Muslim culture. M., 1992.

Eremeev, D. E. Islam, lifestyle and style of thinking. M, 1990.

Classical Islam tradition of science and philosophy. M., 1988.

Metz, A. Muslim Renaissance. M., 1996.

CULTURE OF JAPAN

Grigorieva, T.P. Born of the beauty of Japan. M., 1993.

Pronnikov, V. A., Lobanov, I. D., Japanese. Ethnopsychological essays. M., 1996.

Man and the world in Japanese culture. M, 1985.

ANTIQUE AS A TYPE OF CULTURE

Andreev, Yu. V. The price of freedom and harmony. A few touches to the portrait of Greek civilization. St. Petersburg, 1998.

Zelinsky, F. F. History of ancient culture. St. Petersburg, 1995.

Knabe, G. S. Materials for lectures on the general theory of culture and the culture of ancient Rome. M, 1993.

Culture of Ancient Rome. In 2 volumes M., 1985.

Kumanetsky, K. History of culture of Ancient Greece and Rome. M., 1990.

Losev, A.F. Twelve theses on ancient culture // Losev A.F. History of ancient aesthetics. T. 8. Book 1. M., 1992. pp. 314-323.

It's him. Essays on ancient symbolism and mythology. M., 1993.

Shtaerman, E. M. The problem of Roman civilization // Civilizations. Vol. 1.M., 1992.

MEDIEVAL EUROPE

Bitsilli, P. M. Elements of medieval culture. St. Petersburg, 1995.

Gurevich, A. Ya. Categories of medieval culture. M., 1972.

Duby, J. Europe in the Middle Ages. Smolensk, 1994.

Karsavin, L.P. Culture of the Middle Ages. Kyiv, 1995.

Le Goff, J. The civilization of the medieval West. M., 1992.

BYZANTIUM

Averintsev, S. S. Poetics of early Byzantine literature. M., 1977, 1997.

Bychkov, V.V. Small history of Byzantine aesthetics. Kyiv, 1991.

Each, A.P. Byzantine culture (X-XII centuries). M., 1968, 1997.

Culture of Byzantium. In 3 vols. M., 1984-1991.

"BIRTH OF THE WEST"

Berdyaev, N. A. The meaning of history. M., 1990.

Braudel, F. Material civilization, economics and capitalism. In 3 vols. M., 1986-1992.

Kosyreva, L. M. Sociocultural genesis of science in modern times. M., 1989.

Soloviev, E.Yu. The past interprets us. Essays on the history of philosophy and culture. M, 1991.

Foucault, M. Words and Things. Archeology of the Humanities. St. Petersburg, 1994.

REVIVAL

Botkin, L.M. Italian Renaissance. Problems and people. M., 1995.

Bakhtin, M.M. The work of Francois Rabelais and the folk culture of the Middle Ages and the Renaissance. M., 1990.

Bicilli, P.M. The place of the Renaissance in the history of culture. St. Petersburg, 1996.

Losev, A.F. Renaissance aesthetics. M., 1978.

REFORMATION

Weber, M. Protestant ethics and the spirit of capitalism // Weber M. Selected works. M., 1990.

Culture of the Renaissance and Reformation. L., 1981.

Revunenkova, N.V. Renaissance freethinking and the Reformation. M., 1988.

RATIONALISM-ENLIGHTENMENT-ROMANTICISM

Berkovsky, N.Ya. Romanticism in Germany. M., 1974. Age of Enlightenment. M., Paris, 1970.

Foucault, M. History of Madness in the Classical Age. St. Petersburg, 1997.

Horkheimer, T., Adorno, T.W. Dialectics of Enlightenment. Philosophical fragments M.-SPb, 1997.

MODERN: FROM FLOWER TO CRISIS

Giddens, E. Postmodern // Philosophy of History. Anthology / Ed. Yu.A. Kimeleva. M., 1995.

Manheim, K. Diagnosis of our time. M., 1994.

Ortega y Gasset, X. Revolt of the masses // Selected works. M., 1997.

Postmodernism and culture. M., 1991.

Socio-political context of postmodern philosophy. M., 1994.

Fromm, E. Flight from freedom. M., 1990.

Additional

God-Man-Society in traditional cultures of the East. M., 1993.

Vasiliev, L. S. Civilizations of the East: specifics, trends, prospects // Civilizations. Issue 3. M., 1995.

Gasparov, M.L. Entertaining Greece. Stories about ancient Greek culture. M., 1995.

Gvardshi, R. The End of the New Time // Questions of Philosophy, 1990, No. 4.

Erasov, B.S. Culture, religion and civilization in the East. Essays on general theory. M., 1990.

History and culture of the peoples of Asia, Africa and Latin America (from ancient times to the present day) // Questions of history. 1995-1996

Kozlovsky, V.V., Utkin, A.I., Fedotova, V.G. Modernization: from equality to freedom. St. Petersburg, 1995.

Landa, R.G. East: civilization, formation, society // Questions of History, 1995, No. 4.

Landa, R.G. Islamic fundamentalism // Questions of history, 1993, No. 1.

Litavrin, G.G. How the Byzantines lived. St. Petersburg, 1997.

Molodyakova E.V., Markaryan S.B. Japanese society: a book of changes (one and a half centuries of evolution). M., 1996.

Ossovskaya, M. Knight and bourgeois. M., 1987.

Pomerantz, G. On the causes of the decline of Buddhism in medieval India // Pomerantz G. Exit from trance. M., 1995.

Educational movement in England. M., 1991.

Sogrin, V.V., Patrushev, A.I., Tokareva, E.S., Fadeeva G.M. Liberalism of the West in the 17th-20th centuries. M., 1995.

Medieval Europe through the eyes of contemporaries and historians. In 5 parts. M., 1994.

Udaltsova, Z.V. Byzantine culture. M., 1988.

French Enlightenment and Revolution. M., 1989.

Habermas, J. Modernism - an unfinished project // Questions of Philosophy, 1992, No. 4.

Shkuratov, V.A. Historical psychology. M., 1997.

ON THE HISTORY OF NATIONAL CULTURE

Basic

Teaching aids

Ilyina, T.V. History of art. Domestic art. M., 1994.

Klibanov, A.I. Spiritual culture of medieval Rus'. M., 1996.

Kondakov, I.V. Introduction to the history of Russian culture. M., 1997.

Maloletko, A.M. Ancient peoples of Siberia: ethnic composition according to toponymy. T.IV. Arias. Tomsk 2005.

Utkin, A.I. Russia and the West: History of Civilizations. M., 2000.

Chudinov V.A. Riddles Slavic writing. M.: Veche, 2002.

It's him. Secret runes Ancient Rus'. M.: Veche. 2005.

Readers and sources on the history of Russian culture

Asov, A.I. Slavic runes and"Boyan's Hymn" M.: Veche, 2000.

Milestones. From the depth. M., 1991.

Intelligentsia. Power. People. Anthology. M., 1993.

Russia through the eyes of a Russian. Chaadaev. Leontyev. Soloviev. St. Petersburg, 1991.

Russia between Europe and Asia: the Eurasian temptation. Anthology. M., 1993.

Russia between West and East: traditional and modern concepts. Reader. M., 1994; 2006.

Russian idea. In the circle of writers and thinkers of Russian diaspora. M., 1994. T. 1--P.

Change of milestones // In search of the path. Russian intelligentsia and the fate of Russia. M., 1992.

Akhieer, A.S. Russia: criticism of historical experience. T. I-III. M., 1991.

Berdyaev, N.A. Origins and meaning of Russian communism. M., 1990.

Bychkov, V.V. Russian medieval aesthetics of the XI-XVII centuries. M., 1992.

From the history of Russian culture. M., 1996. T. III-V.

Likhachev, D. S. Russian art from antiquity to the avant-garde. M., 1992.

Lossky, V.N. Essay on the mystical theology of the Eastern Church. Dogmatic theology. M., 1991.

Lotman, Yu.M. Conversations about Russian culture. Life and traditions of the Russian nobility of the 18th – early 19th centuries. St. Petersburg, 1994.

Miliukov, P.N. Essays on the history of Russian culture. M., 1993-1995. T. 1-3.

Modernization in Russia and the conflict of values. M., 1994.

Russian Orthodoxy: milestones in history. M., 1989.

Fedotov, G. Fate and sins of Russia. St. Petersburg, 1991-1992. T. 1-2.

Tsaplin, M.N. World history of civilizations. Chronological tables. Ancient world-Europe-Russia. St. Petersburg: "North-West", 2006.

Ekonomitsev, Ioann, Abbot. Orthodoxy. Byzantium. Russia. M., 1992.

Additional

Ionin, L.G. Freedom in the USSR. St. Petersburg, 1997.

Miloe, L.V. Natural-climatic factor and features of the Russian historical process // Questions of history. 1992. No. 4-5.

Pestrukhin, V.Ya., Raevsky, D.S. Essays on the history of the peoples of Russia in ancient times and the early Middle Ages. M., 1998.

Florovsky, G.V. Paths of Russian theology. Kyiv, 1991 (and other publications).

Artistic and aesthetic culture of Ancient Rus' of the XI-XVII centuries / Ed. V.V. Bychkova. M., 1996.

DICTIONARY OF CULTURAL TERMS

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