General trends and features of the development of modern culture. Main directions of modern cultural studies Explores trends in modern cultural development

PlanIntroductory part1. Prospects for the development of world culture2. Current sociocultural situation in Russia3. Main directions of development of artistic creativityFinal part (summarizing) Introduction

Development of world culture in the 20th century. is a complex and contradictory process. It was influenced by a number of factors:

Two world wars and several local ones;

Dividing the world into two camps;

The establishment and fall of fascist regimes in a number of countries;

Revolutionary pro-communist movement;

Collapse of the socialist system, etc.

All this made its own adjustments to the world cultural and historical process. In the 20th century, out of four types of cultural activities

1. religious;

2. actually cultural:

a) theoretical-scientific,

b) aesthetic and artistic,

c) technical and industrial;

3. political;

4. socio-economic.

The socio-economic sphere has received the greatest development. At this time it was stormy process of industrialization of culture, which manifested itself both in the development of science and technology, and in the emergence of technical branches of culture, as well as in the industrial production of works of literature and art.

The scientific and technological revolution has entered a new stage of its development. Today, the problems of automation and computerization of production are being solved. But the scientific and technological revolution had not only positive, but also negative consequences. It led to the formulation of the question of human survival, which was reflected in artistic creativity.

The industrialization of culture led to the movement of the center of world cultural progress to the most economically developed country - the United States. Using its industrial power, the United States gradually expanded its influence in the world. American stereotypes of thinking and cultural values are being imposed. This was especially clearly reflected in the development of world cinema and music. The expansion of the United States created the preconditions for establishing a monopoly in the field of culture. This forced many European and Eastern countries to intensify efforts to preserve their cultural and national traditions. However, this problem still remains unresolved. This seems problematic, especially with modern means of communication.

Exacerbation of social contradictions in the 20th century. contributed politicization of culture. This was expressed in its ideologization, in the political content of works of literature and art, in their transformation into means of propaganda, in the use of scientific and technological achievements for military-political purposes, as well as in the personal participation of cultural figures in socio-political movements. All this led, to a certain extent, to the dehumanization of world art.

1. Prospects for the development of world culture

The future of culture is being laid today. Right now, radical changes are taking place in people's lives, which open up unprecedented opportunities and create unprecedented dangers. Which of the modern trends in social development will be of decisive importance for the culture of the future? Firstly, it should be noted that the coming decades will be characterized by the accelerating development of the scientific and technological revolution. There will continue to be a steady trend towards replacing scarce raw materials with the most widespread desire to save the most important components of the production process: materials, energy, human labor. In the near future, automation will cover the entire production process from start to finish. New areas and types of production activities will become widespread. One of the decisive places among them will be taken by bioengineering and biotechnology. The scope of human production activity will expand: widespread exploration of the world's oceans and space will become possible.

Spheres of intellectual labor will increasingly turn into the main branches of material production. The process of intellectualization of labor will continue, i.e. The number of people engaged in mental work will increase. When enjoying free time, this social group is characterized by a desire to join cultural values. Consequently, the importance of culture in society will increase.

The second factor, defining trends in social and cultural development, can be called the growth of interdependence of the human community.

The unity of the world market, which developed back in the 19th century, has undergone changes. It has become global in the truest sense of the word, including all countries regardless of region. Industrial relations between countries are very closely intertwined. Regional economic integration has received widespread development.

Throughout the 20th century. Transport developed rapidly. Communications have also undergone a revolutionary transformation. Today, any information can be reproduced and delivered in the shortest possible time in any form: printed, visual, auditory. The availability of transmitted information and the possibility of its individual consumption have expanded.

The consequence of all this was the growing intensification of the exchange of cultural values. As a result of the expanded interaction of national and regional cultures, a qualitatively new situation arose. A world culture, a common fund of civilization, began to take shape more and more clearly. This process will take many decades, if not centuries, to complete. But the primary contours of such a fund are obvious. There is every reason to talk about the generally recognized achievements of world literature, fine arts, architecture, science, industrial knowledge and skills. All this contributes to the fact that humanity is increasingly aware of itself as a global community.

Interdependence is also manifested in the fact that, along with the cultural achievements of various peoples, the negative phenomena that exist among them are becoming increasingly widespread.

The third factor, which largely determines the trends in social and cultural development today, is emergence and aggravation of global problems. These are problems that affect all countries and peoples in one way or another, and the solution also depends on the joint efforts of countries and peoples.

In the middle of the 20th century. appeared on the planet the threat of omnicide - total self-destruction of the world community and life as a result of nuclear and environmental disaster. Global problems of our time are studied global studies, considering the problems of man and his future. In this regard, modeling the future state and trends of global problems is becoming widespread.

In 1968, an independent community of leading scientists from different countries of the world emerged, called the Club of Rome. Periodically, this organization makes reports that are addressed to all governments and peoples of the world. Already the first reports made a shocking impression.

One of the latest reports of the Club of Rome emphasizes that “never in history has humanity faced so many threats and dangers.”

The colossal growth of the world population, which increases by 1 million people every 4-5 days, leads to a huge increase in the demand for energy and raw materials. Uncontrolled population growth is outpacing the increase in food production. Moreover, it is happening in places where there is already high unemployment and severe poverty, and the task of providing millions of people with new jobs is difficult to achieve.

This applies primarily to developing countries, where the population is predominantly young, which will lead to further population growth. By the end of the first quarter of the 21st century. it will increase from 5 billion to 8.5 billion people. Industrialized countries will face the problem of slow population growth and the problem of aging. By the middle of the next century they will make up less than 20% of the world's population.

A situation is possible when the closed world of rich countries, armed with the latest and most powerful weapons, will confront hordes of hungry, unemployed and uneducated people from the outside. Living conditions in developing countries could trigger waves of mass migration on an unprecedented scale that may be difficult to contain.

The situation in the future may be further complicated by the fact that many of the factors that previously contributed to social cohesion have now weakened. These are religious faith, respect for the political process, faith in ideology and respect for the decision of the majority.

A serious problem is the huge stockpiles of weapons of mass destruction. With the elimination of the confrontation between the USSR and the USA, the likelihood of its use decreased. However, the accumulation of such weapons is in itself extremely dangerous,

The solution to all these problems will require increased cooperation from humanity, and this is impossible without a serious shift in the scale of values, without a deep restructuring of the sphere of spiritual life and culture.

An important factor, which largely determines the future of culture, is what is already today fundamental changes are taking place â consciousness of humanity. Their key point is the search for a holistic view of man in the context of his natural - in fact, cosmic - habitat. The first result of this search can be called formation of a new view of the world, i.e. new quality of culture.

a) The modern perception of the world is materialistic; the concept of matter that is emerging today is acquiring a new meaning and is interpreted as a set of ordered energy flows that influence each other in their flow, giving rise to unpredictable processes and autonomously arising phenomena.

b) The modern perception of the world is atomistic and fragmentary. It considers all objects to be separable from each other and from their environment. The new view must take into account

Humanistic principles and ideals have become widespread in modern culture. Of course, humanism is a fairly diverse concept. The essence of modern humanism lies in its universality: it is addressed to every person, proclaiming everyone’s right to life, prosperity, and freedom. In other words, this is not elitist, but democratic humanism. Humanistic orientation of culture of the 20th century. Manifests itself in various “worlds” of modern society - economic, moral, political, artistic, etc. This trend determined, for example, the formation of political culture in advanced countries. Thus, the values of modern political culture were first recorded in the “Declaration of the Rights of Man and the Citizen” (1789). The idea of universal equality was put forward by Christianity. Christ taught: everyone is equal before God, for every person, regardless of his social status, has an immortal soul. However, the Christian idea of equality is rather mystical in nature. After all, people are equal not in real life, but in the afterlife. On earth, everyone must humbly bear his cross, like Christ, since the existing inequalities in social, class life, and property differences are predetermined by God. Another important result of the development of culture perceived in our century is the orientation towards scientific and rational knowledge of the world and the associated sociocultural system - science. Back in the 19th century. the first signs appear that science has become global, uniting the efforts of scientists from different countries. The internationalization of scientific relations arose and further developed. Expanding the scope of application of science at the end of the 19th - beginning of the 20th century. led to the transformation of the lives of tens of millions of people living in the newly industrialized countries and their unification into a new economic system. The technogenic attitude towards nature as a means of satisfying not spiritual, but purely technical needs became widespread in the first half of the 20th century. one of the leading trends in the development of culture. An optimistic worldview, conditioned by the successes of scientific thought, embodied in global industry and technology, transforming the face of the planet, served as the basis for the emergence of the characteristic human nature of the 20th century. sensations of the cosmic nature of one’s existence. Cosmism is a unique, interesting phenomenon of modern culture. In the works of famous cosmists V.I. Vernadsky, A.L. Chizhevsky, Teilhard de Chardin, fundamentally new problems of the cosmic role of humanity, the unity of man and space, and moral and ethical responsibility during the space expansion of humanity were posed. These ideas arose primarily on domestic soil, because Russian culture is characterized by the idea of a person as an active, seeking individual and at the same time rooted in the universal, as a whole. With the greatest scientific evidence and philosophical validity, these ideas were developed by the outstanding Russian thinker, natural scientist, who stood at the origins of modern geochemistry and biogeochemistry - V.L. Vernadsky. The main work of V.I. Vernadsky - “Scientific Thought as a Planetary Phenomenon” - is distinguished by its encyclopedic generalization and synthetic approach to the evolution of the Earth as a single geological biogenic social and cultural process. Realizing the paths of evolution and world culture, the thinker comes to the conclusion that human activity is not some kind of deviation in evolutionary development. Under the influence of united humanity, the biosphere will naturally move into a qualitatively new state - the noosphere (from the word “noos” - mind). Man and his mind are not just the end result of evolution, but at the same time the beginning of a new movement, creating a sphere of reason, which will be the determining force of evolutionary development in the future. The emergence of the noosphere is associated primarily with the real process of expansion of the mind and consciousness into the evolutionary process. Man has completely captured the biosphere for life. The face of the Earth, this first cosmic body owned by humanity, has been completely transformed. All natural elements: water, earth, air are captured by man. The most important basis for the emergence of the noosphere is the unification of humanity. For B.I. Vernadsky's equality, brotherhood, unity of all people is, first of all, not a moral and cultural requirement, a beautiful wish, but a natural fact. A universal human culture emerges; modern means of transportation and information transmission bring people closer together; Scientific and technical thought is increasingly internationalized. Despite wars and ethnic conflicts, humanity will inevitably come to unity. The main reason for the creation of the noosphere is science, which is becoming a powerful geological and cosmic force. The triumph of life and the wonderful harmonious future of people are associated with this process. The evolution of living matter, its complication and strengthening of the powers of reason in the Universe are inevitable processes. In the culture of the 20th century. a contradiction developed, manifested in the opposition of two attitudes: scientistic and antiscientist. Scientism is based on the idea of scientific knowledge as the highest cultural value. Science as an absolute standard is capable of solving all problems, scientists believe, facing humanity - economic, political, moral, etc. The concept of “scientism” comes from the Latin word “scientia” - knowledge, science. Scientists argued: everything is subject to science. But not everything in the world is science. For example, there is the sphere of art, faith, human feelings and relationships. Antiscientism appeared as a reaction to the exaggeration of the role of science. It is characterized by belittling the importance of scientific knowledge and blaming science for causing possible crises: economic, environmental, national. His statement: “Science is the plague of the 20th century.” However, the culture of the 20th century. reflected the crisis into which technogenic civilization was slowly entering. Modern production, which gave birth to a new type of civilization, industrial society, led to the actual dominance of impersonal economic technological and political structures over living human activity, the individual “I” of genuine culture. The method of organizing social life, which L. Mumford reflected in the image of a giant mega-machine, received its logical conclusion in the second half of the 20th century. A person with his inherent individuality and creative potential turns out to be a standard part of the social machine, a functional appendage of the technological process. The individual passively accepts the forms of life imposed on him by society and ceases to live an original free life. “Flight from freedom” leads to the tragedy of personal existence and gives rise to subjectless sociocultural forms. “The consequences of this mechanization stem from the absolute superiority of mechanical predestination, calculability and reliability. Everything connected with emotional experiences and faith is allowed only on the condition that it is useful for the purposes set for the machine. Man himself becomes one of the types of raw materials subject to targeted processing. Therefore, the one who was previously the substance of the whole and its meaning - man - now becomes a means." In this situation, the direction of social cognition of the era of industrialism looks quite natural, excluding the uniqueness of the human “I”, the cultural context in the development of society; engineering thinking with its standards, technologies, measurements becomes exemplary in social cognition. In the 20th century The crisis phenomena of the technogenic civilization that arose on the ruins of the Middle Ages were fully revealed. The culture of this civilization was formed on the basis of a special relationship between man and nature; man sought to break out of dependence on nature, and its highest values recognized the dominance of man over nature, progress, renewal, and the increase in technological and scientific knowledge. The development of technology and technology as a tool for human domination over nature have become the main goals of social development. As a result, a situation arose in which the constant increase in material wealth based on the renewal of technology turned man into a simple instrument of effective economic activity. The type of scientific and technical culture that initially developed in Europe and then spread throughout the world gave a lot to man for the development of his freedom. But at the same time it has flaws. Technogenic civilization is based on such a relationship between man and nature, in which nature is the object of human activity, the object of exploitation, and unlimited exploitation. It is characterized by a type of development that can be expressed in one word: more. The goal is to accumulate more and more material goods, wealth and, on this basis, solve all human problems, including social, cultural and others. Technogenic civilization is characterized by the idea that nature is inexhaustible precisely as an object of its exploitation by man. Understanding the depth of the economic crisis puts an end to this idea. Hence the ideological and scientific-theoretical movement of recent decades, which posed the problem of creating a new ecological culture. The environmental crisis outlines the boundaries of the existing type of economic development. We are talking about the need for new relationships with nature and between people. A. Peccei. The “human revolution” does not consist in the rejection of scientific and technological progress that threatens life on Earth, but in a radical revolution in the entire system of “man-society” relations. Society is being transformed radically. Freedom and independence of the individual turns out to be the principle of development of the emerging civilization and culture. In the sociocultural realities of the late 20th century. the contours of the future domination of man and his culture over existence are outlined. The essence of the new culture grows out of the destruction of the systems characteristic of classical industrial society, which outwardly determine the life of the individual. A person ceases to be an element of technological, economic or political systems, where his activity is strictly determined by qualities external to his personal culture. This rigid, deterministic scheme is not just weakening, a fundamentally new situation is emerging, meaning that socio-economic development depends on the state of the spiritual world of the individual, on his development and sociocultural aspirations. The classic of modern Western futurology, Alvin Toffler, summarizing the development of human society in the 20th century, showed that knowledge in modern society is turning into real wealth and into that explosive force that will produce a shift in power. The new economic world is based on human knowledge and abilities, on the worldview of freedom and the idea of creative self-development. One of the methodological approaches that conceptually comprehends the ongoing changes is the theory of the Japanese sociologist E. Masuda. In 1945, He proposed an idea that seemed fantastic to many - the theory of the “information society.” This is a society united by a single information network, thanks to which it will be possible for humanity to develop common goals, and for humans to demonstrate their creative capabilities. The introduction of new information technologies and, above all, computer technology and telecommunications systems have shown that the concept of the information society is by no means utopian. A new information culture, new ways of obtaining information, production and scientific activities are emerging. Based on automated access to communication systems, an individual or group of individuals can obtain the information necessary to solve professional or personal problems. There is a process of automation and robotization of production and management. More than 50% of the working population works in the field of information activities. The concept of the “information society” determined the ways of forming the “material body” of culture in the 20th century.

The main points of the change were the recognition of the world as a single interconnected whole, but each element of which has its own qualitative specificity, as well as the recognition of the need for global scientific modeling of human development in all its aspects - environmental, economic, social, cultural. Awareness of the crisis of industrial-consumer civilization in the 50-70s. XX century accompanied by a statement of the fact that humanity is entering a fundamentally new, post-industrial stage of its development. “Post-industrial society, D. Bell argued, is not a projection or extrapolation of development trends already existing in the West, but a new principle of socio-technical organization of life, as original as the industrial system... replacing the agricultural one.”

Since the last quarter of the 20th century, after the invention of the microprocessor and the personal computer, a new situation has been gradually created, allowing for multivariate development, legitimizing the right to differences, recognizing and based on the “multiculturalism” of the world. The free movement and production of information and information services, unlimited access to information and its use for rapid scientific, technological and social progress, for scientific innovation, the development of knowledge, and solving environmental and demographic problems have led to the establishment among modern researchers of the concept of “information society”, the existence which is considered as a transitional stage for the birth of some fundamentally new culture, which so far has no other designation than “post-industrial”.

The essence of what is new in modern culture is associated with changes in the role of a person in society and his ideas about himself. Features of intellectual development of our time, starting from the 70-80s. XX century denoted by the term “postmodernism,” emphasizing its break with modernist, new European culture. The positivism, rationality, belief in linear progress and the existence of absolute truth, characteristic of modernism, the conviction in the possibility of achieving an ideal social organization and universal happiness are replaced by the recognition of the impossibility of creating universal schemes and comprehensive theories, and the rejection of claims to master objective and positive universal knowledge. Now attention is focused on the particulars of the diverse world, and not on universal patterns.

In modern consciousness, living, changing nature does not fit into the framework of artificial structures. Any structuring is perceived as violence against life and is not considered true knowledge. Moreover, knowledge itself cannot be objective, since it is a product of the struggle of various ideological systems for the “power of interpretation”, for the “purpose” of truths. The consequence of power relations is the formation of a dominant, but not the only possible style of thinking.

The main modern European idea of the human personality as a kind of really existing reality does not withstand the complexity and inconsistency of the postmodern world. The emphasis shifts from reality to the idea of this reality, dissolving in “...mathematics, which now describes not the behavior of elementary particles, but our knowledge of this behavior” (Heisenberg), from the concept of personality to a person’s idea of himself, then , “who he imagines himself to be”, what social, ethnic, age group he identifies himself with. If new European culture is a search for some real original meanings, then now the dominant idea is that man himself endows this world with meanings. He is their only bearer, assigning or abolishing truth and lies at his own discretion and independently determining himself and his place in the world. And since the world around us is accessible to a person only in the form of a narrative, a story about it (narrative), then the personality itself is a story about itself, acquiring the character of a convention. Therefore, there is no fundamental difference between observed and virtual reality. Increasingly, the idea appears that the achievements of science do not paint us an increasingly reliable picture of the world, but are only one of the possible expressions of the world in a language accessible to us. Only elements described mathematically are perceived as the only true ones.

With the abandonment of the desire to impose meaning and order on any phenomenon, culture itself turns from the sphere of what is proper and ideal into a mosaic of various sections of a person’s relationship with the environment. The field of vision narrows, fragments, attention moves from patterns to particulars and details. Rationalism, which “disenchanted” the world, paradoxically connects with the world of illusions, variability, impermanence, religions and myths. Human consciousness contains a variety of ideas and elements of reality that do not fit together.

Important changes have affected the place of man in the social and economic spheres. The innovative nature of the economy has led to the fact that the main factor in socio-economic development is the intellectual and creative capabilities of a person who creates new realities. Only a complex person can solve complex problems. His life is less and less determined by systems external to his personality, he becomes more and more free. The one-dimensional “economic” man of the industrial era, focused on satisfying material needs, gives way to a “rich individuality,” a creative personality with a wide variety of possibilities for self-expression. Such a “human revolution” leads to the creation of a new world in which people are driven not by hoarding and consumer instincts, but by the desire for self-realization and self-affirmation in creativity; the measure of wealth is not material wealth, but free time to create one’s unique individuality.

In this world, the basis of production becomes scientific knowledge, the bearer of which - man - is not only a productive force, but also the goal of cultural development.

Gradually, another sign of industrial-consumer culture is being replaced - instead of the desire for domination over nature, humanity is setting the goals of harmonious coexistence with it, using the basis of a new technological method of production based on high-tech technologies, the core of which will be the greening of production based on waste-free, computer science , microelectronics, nanotechnology, genetic engineering, non-traditional energy. In the information society, this is also associated with a change in the nature of work as a way of human influence on the “substance of nature.” Creative work in the field of science, culture, and computer science largely seems to exclude nature from work activity. D. Bell noted that in a pre-industrial society, people’s lives were a direct game between man and nature; in an industrial society, a machine comes between man and nature, an artificial industrial environment is created; in a post-industrial society, human life is concentrated in the area of interpersonal relations, the work of intellectuals - zirovatsya.

The globalization of the economy in the modern world does not lead to the unification and standardization of all humanity; it is combined with diverse processes of localization and regionalization of human life, striving to preserve the diversity of the modern world as a condition for its comprehensive development. In the context of a global economy and the World Wide Web, the creative achievements of all mankind are at the disposal of a person, no matter where he is.

Access to information and knowledge is the determining basis for joining the universal culture. But the creation of a single common system of values, a single way of thinking and attitude to reality does not happen, since each culture from the world's wealth masters what is close to it, corresponding to the level of its development and spiritual mood. For example, there is no sustainable reproduction of science in Asian countries, despite the borrowing of scientific institutions, since the natural scientific view of life does not correspond to traditional culture and even the internal structure of oriental languages.

Undoubtedly, the consequences of globalization and informatization of society will be different for different regions, countries and peoples. For the survival and prosperity of a universal human planetary culture in all its diversity, it is necessary to affirm humanistic ideals based on the ideas of cooperation, mutual understanding, mutual assistance, rejecting violence and recognizing the value of another person and another culture.

Development of world culture in the 20th century. is a complex and contradictory process. It was influenced by a number of factors:

Two world wars and several local ones;

Dividing the world into two camps;

The establishment and fall of fascist regimes in a number of countries;

Revolutionary pro-communist movement;

Collapse of the socialist system, etc.

All this made its own adjustments to the world cultural and historical process. In the 20th century, out of four types of cultural activities

1. religious;

2. actually cultural:

a) theoretical-scientific,

b) aesthetic and artistic,

c) technical and industrial;

3. political;

4. socio-economic.

1. Prospects for the development of world culture

The second factor, defining trends in social and cultural development, can be called the growth of interdependence of the human community.

The one-world market, which developed back in the 19th century, has undergone changes. It has become global in the literal sense of the word, including all countries, regardless of region. Industrial relations between countries are very closely intertwined. Regional economic integration has received widespread development.

Throughout the 20th century. Transport developed rapidly. Communication media have also undergone a revolutionary transformation. Today, any information can be reproduced and delivered in the shortest possible time in any form: printed, visual, auditory. The availability of transmitted information and the possibility of its individual consumption have expanded.

Interdependence is also manifested in the fact that, along with the cultural achievements of various peoples, the negative phenomena that exist among them are becoming increasingly widespread.

In the middle of the 20th century. appeared on the planet the threat of omnicide - total self-destruction of the world community and life as a result of nuclear and environmental disasters. Global problems of our time are being studied global studies, considering the problems of man and his future. In this regard, modeling the future state and trends of global problems is becoming widespread.

In 1968, an independent community of leading scientists from around the world emerged, called the Club of Rome. Periodically, this organization makes reports that are addressed to all governments and peoples of the world. Already the first reports made a shocking impression.

One of the latest reports of the Club of Rome emphasizes that “never in history has humanity faced so many threats and dangers.”

An important factor, which largely determines the future of culture, is what is already today fundamental changes are taking place in the consciousness of humanity. Their key point is the search for a holistic view of man in the context of his natural - in fact, cosmic - habitat. The first result of this search can be called formation of a new view of the world, i.e. new quality of culture.

a) The modern perception of the world is materialistic; the emerging concept of matter takes on a new meaning and is interpreted as a set of ordered energy flows that influence each other in their flow, giving rise to unpredictable processes and autonomously arising phenomena.

Signs of modern culture: dynamism, eclecticism, ambiguity, mosaic, diversity of the overall picture, polycentricity, a break in its structure and the holistic hierarchy of the organization of its space. The development of information technology and the approval of the media shape public opinion and public spirit. The media reflect external, consumer, spiritual life, create certain ideas about the world, shape the destruction of traditionally valued qualities, and provide the effect of suggestion.

Main trends in the development of modern culture

The 20th century has ended... The century of the triumph of science and human intelligence, the century of paradoxes and shocks. He summed up the development of world culture. In this century, culture broke the bonds of regional or national isolation and became international. World artistic culture integrates the cultural values of almost all nations.

A characteristic phenomenon of the twentieth century was a noticeable weakening of those social mechanisms on which people’s lives largely relied in past centuries. First of all, mechanisms of continuity in culture.

An individual strives to become independent, independent of cultural traditions, customs, established rules of etiquette, behavior, and communication. At the same time, internal freedom is increasingly being replaced by external freedom, the independence of the spirit is being replaced by the independence of the body, which gradually leads to a decrease in spirituality and the level of culture.

In modern philosophy and aesthetics, there are quite a lot of reasons that explain these processes. This is the accelerated progress of all aspects of material life, technology, and the industrial sphere, as a result of which a person did not have time to develop spiritually at the same pace. Consequently, he became superficial, in a hurry somewhere, having neither the time nor the strength to stop, peer, realize, and spiritually master the phenomena and facts of reality.

In other cases, technology was reproached with its naked rationalism, technocratic thinking that recognizes nothing but open pragmatism. They also reproached those who found themselves in power, at the levers of managing society, because they, often not possessing proper culture themselves, do not have the opportunity to correctly assess its meaning, and skimp on culture, thereby stimulating degeneration and degradation.

It is likely that all these parallel developing processes have a common root - the weakening of ties between generations in culture. As a result, spiritual culture suffered, and consequently, man suffered, because he was devalued as an individual, his life, nature, and environment were devalued.

What happens to art in the twentieth century? One should not proceed from the naive thought that art “suddenly became bad, decaying, base.” It can never become such without changing its essence, since in all eras it expresses the desire for the spiritual development of man and fights for humanity to carry through all the vicissitudes of history its main achievement - spirituality. And today art is not dying, it is in search of new forms, a new language - in order to find a way to express new spiritual processes that reflect the modern era.