A. I

Sociology Pictures presents...
FUNDAMENTAL SOCIOLOGICAL TURNIP
STORY

Actors (agents):

Actor– afftor, objectifying subject
turnip- society
Auguste Comte- founding grandfather
Émile Durkheim- founding father, methodologist
Karl Marx- spirit of capital
Max Weber- patriarch of sociology
Talcott Parsons– structuring structure
Pierre Bourdieu- honorary agronomist
Niklas Luhmann- german killer

Action one. It's the last one.

Actor:
- Yes, there was a society in the world,
People never liked him...
And then one day it came to the "garden"
Where science flourishes.

Society:
Every bird has a special place.
Something is somehow close to me here ...
I'll sit here. Ah! ... people were crushed ...
Here - the state will lift on the pitchfork ...
Third bed. It's generally nice here.
I forgot about my torments of the subject.

Actor:
- I hear something noise and ringing
It's Comte out in the field!

Comte*comes out, stumbling, with a "crown" - a New Year's hat in his hands *:
- Look! Society is ripe!
I forgot where I sat...
Let me ground you
And I'll draw a crown
*puts a hat-"crown" on the Society's head*
You will be the main thing here ...
*admiring*
And I came up with an amusing science ...
*giggle*

Society *proudly*:
- Since I'm the queen now,
Show me my people!
The founder is painfully bold,
Everyone will forget you, here!

Actor:
- This society is conceited!
There is no solidarity
Anomia is here...
Durkheim will give an answer to everything!

Durkheim *leaves, ringing amulets; approaches the Society, removes some of the amulets from himself and hangs them around the Society's neck*:
- I'm back from Zimbabwe
Well, I'll tell you there ... people!
They respect there
Society is like the navel of the earth.

Society:
- I don't agree with you.
The theory is fun though.

Actor:
- What to do? Here is the question...
Look! Marx brought the book!

Marx*Comes out with "Capital" under the arm*:
- I brought you Capital!
*He takes a book with one hand, and at the same time pulls out a bundle of banknotes from his pocket with the other*
I'll tell you people, it's not for nothing,
Moscow burned by fire...
*Society takes money and tries to "flee". Marx sits the Society in its place and puts "Capital" on its knees, as if pressing it down so that it does not run away *
So what am I talking about? .. It's not for nothing
The worker carries the chain!
I see the glow of fires
There will be a revolution!

Society *gets up (“Capital” falls from his knees to the floor with a roar), turns around its axis and sits down*
- Here I am back in the village.
It's kind of annoying...

Actor:
- Hello, Happy New Year!
There is no point in this.
Maybe Weber can help us,
Will you state the meaning of the action?

Weber *Comes out, chasing a step, adjusts his glasses; in the hands - "Favorites" by M. Weber; points finger at Society*:
- Society! You are rational!
Think casually!
*gives the book to the Society*
The bureaucracy will help
Everything will be laid out on the shelves.

Society *yawning*
- The bureaucracy will rot.
Oooh... *leafing through a book*
And the students will die...

Actor *waving hand at society*
- There is logic. Lacks structure.
We will look for another adventure.
*thinks*

Parsons*comes out with rulers and a compass in his hands. Moves like a robot.*:
- Parsons came, he brought you the structure.
You structure the question better.
*begins to measure Society with a ruler. Society is nervous.*
Society is a union of institutions
Functions, roles…

Society *can't stand it, brushes off the ruler*
…The space of redoubts!
There is action, but there is no freedom in it ...
Vaughn, study better cutlet!

Actor *thoughtfully*:
- There is a society, but there is no structure in it ...
Or we lose people in the structure ...
Somehow the problem is a bit overblown.
Monsieur, Bourdieu, deal with her!

Bourdieu *walks along the "field", picks flowers; then - gives a bouquet to the Society.
Looks at the Society from all sides, thinks something in his mind *
Let's say that the Turnip is planted correctly,
The "field" fits, the sizes fit.
Only you give the actors habitus,
You fertilize the "body" of the public.

Actor:
Oh pa! Who is in charge of communication?
Communication... Our glorious Luman!

Luman *walks out*
Lord! All attempts are in vain!
*takes off New Year's hat*
There is no society, and theories are pale.

Society *sad*
God... I'm dead... No company?..

Actor:
How to resurrect it? The answer is yours!

*Bow, applause*

Where is the moral of the story, you ask?
Who, why, why called it that?
We scientifically wanted to congratulate you,
We all had fun ... how we managed ...
Read more books in the New Year
And do not be sad, and do not be discouraged,
We can then deceive everyone
And return the subject of sociology!

The work is most effectively done in small groups with the help of brainstorming. Then the representatives of each group talk about their fairy-tale characters, based on the table.
Here are some examples of students doing this task.
Fairy tale by Charles Pierrot "Cinderella" . main character fairy tales originally had a low social status, did hard and dirty work as a servant, was poorly dressed and had no rights. At the end of the tale, she made an upward social mobility and acquired the highest status by becoming the wife of a prince. That is, it was used social lift"successful marriage", but such personal qualities like patience, diligence, kindness.
Fairy tale G.Kh. Andersen "Hans the Chump". Main character, the most stupid and unloved of the three sons, was infringed on his rights and property. But it was he (and not his smart, educated, arrogant brothers) who married the royal daughter, making upward mobility. To achieve this, he was helped by such traits as stupidity, arrogance, resourcefulness (as in many Russian folk tales about Emelya, Ivanushka the Fool).
fairy tale old woman A.S. Pushkin " gold fish» at first she had an extremely low social status, as she was a peasant serf and had very meager property. Further, throughout the tale, she made step by step upward social mobility, but, having reached high position in society, quickly returned to its original status. The old woman rose up thanks not to her own efforts, but magic power goldfish, but rolled down because of their own greed and greed.
fairy tale hero A.N. Tolstoy "The Adventures of Pinocchio" Karabas-Barabas was the owner puppet theater, i.e. quite wealthy and noble person, but by the end of the tale, he made a downward upward mobility, going bankrupt and losing all his capital. This happened because he was greedy and cruel and could not stand the competition with the kind and cheerful Pinocchio.
fairy tale princess G.H. Andersen "Swineherd" ranked second at the top of society after her father, the king. In the future, she was destined royal throne, however, instead, she, having lost her high status, became a marginal and practically a lumpen beggar, an exile. So sharp downward vertical mobility occurred because the princess did not live up to her social role, showing low level cultures and primitive interests, thus arousing the contempt of the prince and the wrath of the father.
Having considered different kinds mobility fairytale heroes, do general analysis completed table. Special interest calls the column "Personal Traits and Factors Contributing to Social Mobility". Here we observe an interesting situation: on the one hand, honest, good heroes engage in upward social mobility through hard work, good heart beauty, inner and outer. Other group fairy tale characters- lazy, cunning, stupid - increase their social status through arrogance and deceit. We draw a parallel with today and state that both variants take place in modern world. However, legal liability inevitably arises for violation of legal norms. descending social mobility, that is, a decrease in social status, in fairy tales occurs as a result of greed, greed, stupidity.
Having aroused the interest of students with the help of fairy tales, we turn to a discussion of "social elevators", that is, ways to change social status in modern society. And here, first of all, we name education and qualifications, as well as the necessary personality traits - diligence, determination. We mark the army, business, public service, public policy, science, sports, we mention marriage of convenience.
In such conversations, I try to convince young people that it is really possible to improve the existing social status if they strive hard for it. But you can spend your time condemning insufficiently smart bosses and officials, endlessly complaining about the injustice of social life - and this time will slip away unnoticed. Yes, in our society, as in any other, there is enough injustice, but there is also justice (after all, absolutely just or unjust societies do not exist, this is a utopia or dystopia). A person from the bottom of society, thanks to education, diligence and determination, reaches social heights - and there are many such examples around us, as in fairy tales.
Thus, this lesson helps students to firmly consolidate their knowledge, develop own attitude to social processes, and ultimately contributes to the formation of an active life position.
// Teaching history at school. - 2008. - No. 5. - P.68-69.

Workshop 1

Formation of sociological knowledge

The sociological workshop is designed to consolidate the theoretical material presented by the teacher in lectures or received by students from educational, scientific reference or scientific monographic literature. Some tasks are aimed only at consolidating the lecture material, while others that go beyond it require painstaking independent work with additional literature.

The teacher indicates the exact sources or orients the students in what kind of literature should be used for homework. Specifying exact data has not only pluses (they are obvious), but also minuses, since these sources may not be in a home or public library. In addition, the teacher may not know the entire range of literature, which is constantly replenished and updated. In such cases, it is advisable not to constrain the initiative of students in choosing the preferred sources.

Topic 1 of this book addressed the following questions:

History of sociology.

Interdisciplinary matrix of sociology.

Intradisciplinary structure of sociology.

Spontaneous sociology and everyday consciousness.

It is advisable to take the first and fourth topics for a practical lesson, and leave the second and third for independent study. As my experience shows, they are the most difficult for students to complete, since they require deepening in professional knowledge related to fundamental science.

On the history of sociology, you can offer to prepare an essay. Let's say about O. Comte's contribution to the development of sociological thought. The names of sociologists are chosen either by the teacher or given "at the mercy" of the students themselves. Using the available literature, they easily cope with the task. Below are the works of students devoted to the analysis of the main problems in the work of M. Weber and F. Tennis. In addition, you will get to know how students perform tasks related to the methodology of sociological science. It will be about compiling sociological fairy tales, analyzing common sense and science, the search for sociological issues in fiction.

Task 1 M. Weber's ideal type

It is more difficult to deal with the peculiarities of the teachings of this or that sociologist, say, the same M. Weber. As an example, I will give independent work according to M. Weber's ideal types. They were performed twice. The first time the teacher did not explain what they are and offered to read about ideal types in reference literature. The result turned out to be amazing: the overwhelming majority of students correctly wrote out definitions from the available literature, but gave completely erroneous examples. The second time, after getting acquainted with the work done, the teacher explained the mistakes and asked those who considered their work to be wrong to redo it. As a result, most of the students completed the task correctly again, but some of them either did not notice the mistakes made or were too lazy to correct them. I will give a few examples.

Task formulation. Get acquainted with the description of the ideal type of M. Weber in scientific, reference or educational literature. Briefly fix the main provisions of this doctrine and compose own examples ideal types.

A. The correct description of the ideal type, borrowed by students from the literature.

The ideal type is a methodological means of sociological (or historical) research, which is a theoretical construction. This construction is not extracted from social reality, but is constructed as a theoretical scheme, the elements of which are aspects of social reality, taken in their individual originality, logical consistency and rational correctness. That is, “studies of society select as defining characteristics of the ideal type certain aspects of behavior or institutions observed in real world, and then, by means of a certain exaggeration, raise them into the form of an ideal construction. The ideal type serves to build a logical model of the aspect of social reality to be studied, which a) would contribute to a clearer isolation of this aspect, b) would serve as a kind of standard, by comparing with which it would be possible to judge the degree of removal or approach of the studied empirical reality.

The ideal type is precisely the standard, prototype, prototype, something not real, but only possible, and only logically possible.

The ideal type is built by bringing its elements to the maximum possible logical interconnection and mutual consistency. This system of connections is a utopia built from real education by replacing empirical dependencies with purely logical ones. And "the more sharply and unambiguously the ideal types are constructed, the more they are, therefore, in this sense, alien to the world, the better they fulfill their purpose."

Weber emphasizes that, taken in pure form the ideal type cannot be found anywhere in empirical reality: such mental constructions "are as rare in reality as physical reactions, which are calculated only on the assumption of an absolutely empty space" . Thus, mental formations in physics can serve as analogs of the ideal type in sociology, for example, the concept of an “ideal gas” or “a body that is not affected by forces”. So, for example, in reality it is impossible to find a purely goal-oriented action (that is, an action characterized by the unambiguity and clarity of the acting subject's awareness of his goal, rationally correlated with clearly meaningful means, etc.).

This individual-typical construction does not say how this or that process actually proceeds, but speaks about something else - what would this process be like and what could be the circumstances of its course. Comparing with this ideal construction how the processes actually proceed, we find out the degree of deviation of the actual from the possible, as well as the reasons for such a deviation. In any case, any particular phenomenon of social reality is easier to interpret by comparing it with some ideal type.

Weber believed that a significant discrepancy between ideal types and reality could lead to a redefinition of a given ideal type, but he also argued that ideal types are not models that should be necessarily tested. According to Weber, ideal types are such general, abstract concepts as "pure competitive market", "church", "bureaucracy", "economic exchange", "craft", "capitalism", "Christianity".

Literature

Abercrombie N., Hill S., Turner B. S. Sociological Dictionary / Per. from English, ed. S. A. Erofeeva. Kazan: Kazan Publishing House, unta, 1997.

Weber M. Selected Works. Moscow: Progress, 1990.

History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. Vol. 2.

Russian sociological encyclopedia / Pod obshch. ed. G. V. Osipova. M.: Publishing group NORMA-INFRA, 1998. S. 575-576.

B. Examples of ideal types invented by students.

Company. The main principles of its activity will be the following: a) employees work in such a way that they can be interchangeable, each is obliged to perform only one task; b) the behavior of the performers is completely determined by a rational scheme that ensures the accuracy and unambiguity of actions, avoids prejudice and personal sympathy in relationships; c) the enterprise is free to choose any means to ensure its sustainability; d) all employees comply with safety regulations; e) there is a system of rewarding the most capable employees; f) the company takes care of the health and recreation of its employees.

Student. He must attend all lectures, regardless of his interests, be able to write quickly, listen carefully, think quickly, successfully pass tests and exams, otherwise the student will be called a loser and then one should talk about the ideal type of "loser". It is accepted that a student, depending on academic performance, receives a scholarship and there is hardly a student who does not own at least a small part, so to speak, of student jargon.

Open society (When creating this ideal type, the student used the book by R. Dahrendorf "After 1989", which he noted in the note.). This concept as an ideal type has the following characteristics:

there are institutions that make it possible to change the government without resorting to violence;

there is no single body or position through which the activities of many people are coordinated;

everything is allowed that is not explicitly prohibited, and not much is prohibited;

what is permitted is left to individual choice;

roles are not set from birth, but are the result of personal achievements in all areas.

These, of course, are not all the characteristics of an "open society", but they may be a description of the ideal type of an open society.

Russian village in the outback. Her ideally typical features:

a small group of people predominantly of advanced age;

poverty;

lack of interest in events in the country;

everyone knows everything about the others;

hospitality to guests, even strangers, lack of motivation for profit.

Salesman. His ideal typical features:

male or female about 30-45 years old;

balanced, polite;

honest, not trying to deceive the buyer;

conscientiously serving, not making you wait;

with good taste, able to give the right advice;

neatly dressed in a special uniform;

interested in selling;

loving his job.

Passenger. The ideal passenger always pays for his own fare, gives way to the disabled, passengers with children and elderly people. Such a passenger does not carry bulky luggage, does not violate public order in the cabin (does not be rude to other passengers, does not distract the driver while the vehicle is moving). When boarding, he waits for other passengers to get off, lets women (if he is a man) go ahead, helps the elderly and the disabled get in or out.

Strike. Any strike must begin with the dissatisfaction of the masses of the people due to political, economic or other motives. If you look at the reasons for all strikes, then they began either because of the non-payment of wages, or because the workers sought a reduction in the working day, an increase in wages, a change in leadership, etc. Then follows the presentation of conditions under which the strike will end. Then comes the final stage, when the authorities either make concessions to the strikers or suppress the strike. The mechanism for the appearance of strikes is as follows: among the discontented masses there are activists who incite people, throw slogans into the masses and try to help outrage to spill out. Basically, such people are well aware of the psychology of the masses. They subtly feel the moments when the people are ready to follow them. They know how to rally the people with slogans and words alone. The clearest examples of such people are Lenin, Trotsky, Stepan Razin, etc. This is the look of a typical strike.

Private company. Its characteristic features in modern Russian society are that it hides taxes; has one general director and several deputies; has commercial departments; recruits personnel "from the street", and in most cases "acquaintance"; has contacts with criminal gangs.

FROM light hand Russian mordodelov sociologists have long been divided into boys and bad guys. The boys are independent professionals, and the bad guys do their job either clumsily or rig the results for someone. Thus in public consciousness deeply rooted notion of sociological tales, a kind of mathematical folklore.

It looks like the crown of thorns of the UralINSO agency haunts other sociologists. A recent press study by the Commercial Consulting and Research (CC&R) agency - good to that the confirmation.

Why thorny? Yes, because newspapermen are people with a fine mental organization, a vulnerable psyche and an exorbitant blood alcohol content. Tell them that the publication in which they invest so much mental energy is low-calorie and unreadable, they will disinfect all your bones. Sociologists stubbornly do just that, proving that some newspapers are better than others, that is, they are engaged, in fact, in the same myth-making as the journalists themselves.

As a colleague to colleagues, I would like to make a few professional comments about the CC&R press-inform bulletin, which examines the readership periodicals in Perm for the 1st quarter of 2001.

First of all, I would like to wish the new edition good luck in increasing its circulation. He really needs luck, because the price for this sociological booklet is quite high - 650 rubles. What do we get with this money? As conceived by the compilers - a sociological study of the press in Perm, a glossary of the mentioned terms and advertising (where without it now) of the agency itself. So those who are not very interested in sociology can learn for 650 rubles what a personal interview is, the target audience and advertising message, as well as with whom the aforementioned researchers work. In my opinion, it is somewhat expensive, but, as you know, the taste and color... However, let's talk about the study itself.

A few absurdities, perhaps due to inexperience, are immediately evident. The study was conducted, if you still believe the authors, in the 1st quarter of 2001, but where did such publications as "Gubernskie vesti", "Vedomosti of the Perm province" and, which is generally surprising, "Young guard" come from then?

The first newspaper was closed last year, the second was renamed around the same time, and I haven’t held the Young Guard in my hands for 5 years for sure. In this regard, it is very amusing to read in the advertising text the statement that the agency is famous for its high efficiency and that the study does not include "publications without a certain release frequency." When I see the publisher of MG Oleg Andriyashkin, I will definitely reproach him for hiding the Young Guard from me. However, it is not surprising that this newspaper did not come into my hands, since, according to the study, it is read exclusively by women who live in families consisting of only two people. Well, if this is a mother and daughter, but if ... How, after all, time and sociology change everything! Just think - after all, before, "Young Guard" was an absolutely heterosexual newspaper.

As far as my modest experience allows me to judge, in Perm only one newspaper positions itself very clearly, that is, it focuses on a certain readership. Electronic media (especially radio stations) have surpassed their writing colleagues in this respect. If we compare the audiences of various publications, then even with the naked eye it is clear that they are approximately the same in terms of socio-demographic characteristics, moreover, they do not differ much from the socio-demographic composition of the adult population of the entire city. Meanwhile, in the CC&R study, the audiences of newspapers differ, and quite strongly at that. This is in the analytics, but the numbers show that all the differences between the audiences are within the margin of error. Such are the absurdities.

Now let's talk about correctness. If you are already entering the media business, then it is probably necessary to use some neutral terms, and not those used in the report - why spoil relations with colleagues? For example, I am sincerely sorry for the Zvezda newspaper, which was called low-rated in the report. How so? There can't be a low-ranking newspaper whose editor without knocking is among the twenty most influential politicians in the Kama region. Also, it is not entirely clear why the supplement to the newspaper "Local time" "Vremya-dengi" is singled out in the report, while the supplements of other newspapers are ignored? Such selectivity cannot be called academic.

By the way, about academics. Research has not yet suffered.

Firstly, both free publications, the so-called advertising rubbish, and publications that have their own price are piled up.

Secondly, the abundance of terms used, so to speak, for the sake of effect, suggests that they are trying to give you a dummy in a beautiful wrapper. For example, I am not at all interested in reading about how to use sociological research in an advertising campaign - these are the basics that every professional must know.

Thirdly, if the study claims to be complete, then such publications as Zhizn and Pyatnitsa should also be included in it. Why were they not included? And is it worth spending 650 rubles to get, instead of the necessary information, a study of the audiences of non-existent newspapers?

I hope that these purely technical remarks will be taken into account by the compilers and will help improve the next edition of the Press-Inform bulletin. I sincerely advise non-pragmatic readers to purchase this study. You will get an unforgettable aesthetic pleasure. The same as, for example, from reading fairy tales.

_ Myths andoutlook

Nikolai Gorin

Russian fairy tales: a window to Russia

If in history and social philosophy the concept of "local civilization" today has become commonplace, and the civilizational approach to the analysis of sociohistorical phenomena has moved from the periphery to the center of research, then in sociology it still occupies a verya modest place, limited to the sociology of culture and religion As a result arises a certain paradox: With on the one hand, the majority of sober-mindedsociologists, political scientists, economists feel a certain specificity of Russia ascivilization, limited applicability in the process of Russian reforms asWestern and Eastern experience, on the other hand, these sensations seem to hangin the air, not having a completely scientific basis, turning into sets of specific featuresRussian culture, among which there can be both fundamental civilizational features of Russia, and remnants or accidents.

O approach

The work brought to the attention of colleagues is an attempt: to isolate the fundamental features of Russian civilization, based on the methodology of the Jungian analysis of mythology. In the theory of the collective unconscious, K.G. Jung, the central role is played by archetypes - "constantly inherited, always the same forms and ideas, still devoid of specific content", which the author calls "dominants of the unconscious". He emphasized that "every conscious representation and action develops from these unconscious patterns and is always interconnected with them" (Jung K. Twistok lectures. Kyiv, 1945 P. 46-47. Jung K. O modern m „f lh. M. 1994. ). It follows from this that the fundamental roots of our values, norms, ideas, reactions, modes of action and forms of social organization should be sought in the content of archetypes.

In developing a fundamental theory of the unconscious, Jung mostly talks about archetypes beyond racial and cultural differences. At the same time, he repeatedly dwells on ethnic stereotypes of behavior, linking them with the history of races, which correspond to different layers of the collective unconscious. Thus, we can talk about ethnic or civilizational archetypes.

Ethnic, or civilizational. the archetype manifests itself as an unconscious dominant that underlies ethnic stereotypes: constantly reproduced patterns of ideas and actions. In a certain sense, the ethnic archetype behaves like Spengler's ancestral phenomenon - the prototype of culture, "freed from everything obscuring and insignificant and lying as an ideal of form at the basis of any culture" "".

(Spengler O. Decline of Europe. Minsk, 1998 P. 16).

The legitimacy of such an analogy can be illustrated by the following quote from Jung: "There are such universal spiritual dispositions, which should be understood as a kind of forms (Platonic eidos) serving as integral models when they organize their contents. These forms can also be called categories - by analogy with logical categories, these are always and everywhere available, the necessary prerequisites of thinking. Only our "forms" are categories not of reason, but of the power of imagination. Since the constructions of fantasy in are always visual in the broadest sense, then its forms are a priori and have the character of images, namely, typical images, which for this reason, following Augustine, I called archetypes "(Jung K. On the psychology of Eastern religion and philosophy. P. 771

The formation of an ancestral phenomenon in time ensures the unity of all the fundamental elements of civilization, primarily its culture, forms of social, political and economic organization of society.

However, archetypes never express themselves directly, their content is carefully hidden from consciousness. Nevertheless, like the contents of the individual unconscious, they nevertheless appear outside. The most typical area of ​​their manifestation is spontaneous fantasies - fairy tales, legends, myths.

Of course, not every myth or fairy tale is suitable material for this. We can distinguish three essential features of folklore material suitable for our purposes:

1. The mass nature of the retelling, which is manifested in the fact that representatives of a certain ethnic population constantly keep in mind and periodically retell this material, which behaves like an obsessive dream. As in a dream, there may be some absurdity in it, the absence of a clearly defined logic, sometimes the conclusion does not correspond to the logic of events.

2. The presence of signs of the unconscious, symbols of the ouroboros: snake- or egg-like forms. Ouroboros also expresses the unity of birth and death: the S-more-motherland river, living and dead water are also its signs.

3. Direct or indirect sacralization of individual characters and elements, which, in accordance with the logic of Jungian analysis, always indicates the fundamental nature of the archetypes hidden behind the corresponding images and characters.

"Turnip", "Kolobok" and "Ryaba Hen"

Probably one of the first fairy tales that is told to every Russian kid is the fairy tale about the "turnip" The fairy tale is very simple and unpretentious "grandfather planted a turnip, when it grew up, everyone who could call dragged it. The plot fit into 13 words. Between this story is a whole story. integration process her characters. This is a story about the community that surrounded the grandfather and the relationships in it. The obvious conclusion "from a fairy tale: what is beyond the power of one, can (should) be done by uniting. And for this you need to be friends with a dog, and with a cat and with a mouse, and even with an ant.

However, what about the turnip? The story doesn't even say what happened to her. However, for every Russian it is obvious that all the participants in the scene ate the turnip - as much as they could. Thus, the grandfather planted a turnip, he watered it, weeded it, hilled it, "grew a big, big one." The owner of the turnip is not the grandfather, but all the members surrounding him family clan. This seems to go without saying. In fact, the life principle the integrity of the described community of style is given in the famous formula: from each go - according to ability, to each - according to needs ness. Note that in addition to the actual members of the "grandfather's" family - women, granddaughters, conditional members - dogs and cats, the clan also includes completely foreign individuals - a mouse and an ant. Thus, in this tale we see ideal model of a community consisting of heterogeneous members, the relationship between which are built according to the intra-family principle. This generality is essential differs from the European community, where connections relations between its members are mediated obligations, but the functions and scope the rights of each member are clearly defined.

The tale of the "kolobok" looks very little like a "turnip". There lived a grandfather and a grandmother. The woman baked a beautiful gingerbread man, but ruddy, put it on the window to cool. And he took it and ran away. He told everyone he met how handsome and dexterous he was, until the fox ate him. In other words, the kolobok, which the grandfather and the woman were supposed to eat, was finally eaten by the fox. However, it would hardly occur to anyone to reduce the moral of this tale to the formula "You can't escape fate."

So what is the story about? Kids know that this is a fairy tale about a boastful, arrogant and presumptuous kolobok. The moral of the tale boils down to the formula "Keep your head down, don't get carried away" Competitiveness, any forms of competition between members of the community were detrimental to it, so the main stereotype that the community orients its members to is "live like everyone else."

Even more interesting is the famous "hen Ryaba". The hen laid a golden egg.

For some reason they tried to break it. Then it fell and broke. For some reason, everyone was upset. The hen promised to continue to carry ordinary eggs. .Maybe it was once a joke about stupid neighbors? But we. notice, we do not conclude this tale with the words: "That's how stupid the grandfather and the woman were." The end of the tale is not ironic, but rather optimistic. So what is the moral?

Let's read the tale a little differently: a hen should lay ordinary eggs, and she suddenly laid a golden one. Gold, of course, is a valuable thing, but a chicken broke tradition She did what was not expected of her. Therefore, they tried to break the testicle. They didn’t break it, they calmed down, but then the mouse (lady accident) ran, touched it with its tail - and it crashed. That's when the chicken, realizing unreliability of innovations , promised not to break the tradition in the future, which, probably, made everyone happy. In other words, tradition is more valuable than gold. The moral, therefore, is this: everyone's behavior should be expectations of others, established traditions.

Deep in the subtext of these fairy tales, which we most often do not perceive with our consciousness, are hidden the rules of life: do work together, share everything equally, live like everyone else and cherish tradition.

Belonging to the community, as a community of equals, a kind of family, was perceived and. we believe, is perceived by the Russians as more significant than belonging to op a specific professional group, workshop . This in many respects makes us related to Eastern societies. not without reason Russian society constantly striving to reproduce community-type structures: the traditional rural community was replaced by a collective farm, courtyard communal communities - garage and dacha cooperatives, and our enterprises in many respects bore the same features, becoming not only socio-forming centers, but also essentially turning into communal industrial communities.

However, in listed tales there are clearly no elements of sacralization. FROM position of Jungian analysis, this suggests that the elements we have identified, although they are very important in the life of Russian society, do not belong to its fundamental characteristics. We believe that the community and the relationships associated with it. can be considered only as a historically concrete form, and which hides (and finds a way out in it) the more fundamental features of Russian society