To understand the essence of culture, it is necessary to consider the relationship between culture and society.
If we consider culture as a way and result of human activity, then it should be recognized that society is the basis and necessary condition for this activity. The interaction of people creates public life, creates society as an organic whole. As a result, society appears not just as an arithmetic set of people, but as some kind of integral system in which people (individuals) are united by a set of connections and relationships.
Social relations act as a prerequisite and condition for human activity itself. From the moment of birth, a person has only a set of individual biological characteristics. He falls into a certain social environment and must fit into the system of existing public relations, socialize (acquire social roles), assimilate cultural traditions and norms, and only then can he act as a subject of culture.
But not only a person (individual) acts as a subject cultural activities in the system of public relations. Society is a multi-level system in which there are separate (horizontal) subsystems, socio-historical communities of various types. Their presence and interaction characterize the emergence and development of the actual social structure.
Thus, the subjects of socio-cultural activity will be: an individual (personality), a small (contact) group, social institutions, organizations and associations, classes, other subjects social stratification(stratifications), ethnic groups, country-states, regional communities, humanity (generic subject).
Preliterate and written cultures, screen culture codes.
Cultural codes (lat. codex - book, and cultura - culture) - a set of signs (symbols), meanings (and their combinations) that are contained in any subject of material and spiritual human activity.
Depending on the methods of self-organization of culture, it is customary to distinguish 3 types of culture:
- 1. pre-literate (traditional);
- 2. written (book culture);
- 3. screen (under formation).
Each type of culture is based on a certain cultural code, i.e. a way of storing and transmitting information, a type of cultural memory.
Pre-literate culture covers a huge prehistoric period, the era of activity and barbarism, from 40 to 4 thousand years BC. The basis of preliterate culture is the mythological cultural code. The mythological cultural code is based on a number of basic symbols. The main ones are totem-animistic. The totem symbolized the relationship of man with the objects of wildlife. Animism is the belief in the existence of spirits and souls. The soul symbolized the life of the being it animated. Mythologically, the cultural code ensured the immutability, isolation of the traditions of cultures. The pattern was maintained by ritual.
Written cultures appear at the turn of 4 - 3 thousand BC. (in the countries of the Ancient East). The emergence of writing was associated with the complication of social life, the emergence of the first states, the development and division of labor, the development of new forms of activity. New types of sign activity appear: writing, numbers, counting, simple operations with numbers, drawings, etc.
Writing goes through 3 stages in its development:
- 1. pictogram - a schematic drawing;
- 2. hieroglyph - a more conventional image;
- 3. alphabet (in the 7th century BC in Phoenicia).
The main carriers of the written culture code are sacred books (Book of the Dead, Testament, etc.)
A new restructuring of the cultural code takes place in the second half of the 15th century. (Renaissance). It was associated with the emergence of printing. In 1445 I. Gutenberg created the printing press. The Bible was the first edition. By the end of the 15th century in Europe there were already 1100 printing houses in which literature was printed in all branches of knowledge in all languages. Printing contributed to raising the level of literacy, the development of enlightenment and education. The new cultural code was finally approved in the second half of the 18th century. The basis of the cultural code Western Europe Scientific knowledge was laid down for the new time.
Screen culture originates with the advent of cinema - 12/28/1895 (Lumiere brothers). At the end of the 20s and the 20th century, the problem of synchronizing sound and image on the screen was solved. The era of sound cinema began (1928). The next stage in the development of screen culture was the appearance of television, then the computer, in which modern scientists see the result of the evolution of the book. Thanks to the widespread use of computers, each person has a free access to the world of information. The possibilities of people in familiarizing themselves with cultural values are being leveled. Thanks to global computer networks, the world is becoming more interconnected, whole. Experts note that the information and computer revolution has some Negative consequences. The computer revolution can lead to a decrease in the individual beginning of the general cultural level of people, their disunity, isolation, dehumanization (and labor). Personal communication fades into the background.
Cultural codes as ways of self-organization of culture make it possible to trace the development of culture in its unity and diversity.
Traditions, innovations and norms in culture.
Cult. norm (lat. Cultura - cultivation, upbringing, and norma - rule, model) - a rule, an exact prescription, a model in the field of any actions or the creation of any objects, things.
Culture is a kind of normative attitude to the world, based on certain patterns approved by the majority of members of society, rules.
Majority cultural norms have a certain influence on socio-cultural processes due to the fact that they have acquired the power of habit, have become a certain cultural tradition.
The typology of cultural norms includes such main types as:
traditions, customs, habits, mores, taboos, laws, fashion, tastes and hobbies, beliefs, knowledge, etc.
Traditions are the most stable part of the socio-cultural heritage that is passed down from generation to generation and reproduced over time. Traditions include objects of sociocultural inheritance, the very processes of this inheritance. Traditions include cultural patterns, values, norms, ideas, knowledge.
Traditions form an organic unity with innovations. Tradition ensures the stability of culture, its reproduction, and innovation - its development and interaction with other cultures.
The dominance of traditions in society leads to stagnation, the dominance of innovations leads to destruction in culture itself. For different types society is characterized by its correlation of traditions and innovations. Modern society great attention devotes to innovations, improvement of various spheres of life.
Innovations are:
endogenous - internal, within the culture itself;
exogenous - external, borrowed from other cultures.
Endogenous innovations arise in response to some need that cannot be satisfied by tradition. Endogenous innovation is a mutation of tradition.
The situation is more complicated with exogenous innovations, because every culture defends its originality. Therefore, material innovations are most easily assimilated.
The nature of the relationship between traditions and innovations:
Conflict (Nikon's church reforms);
Symbiosis - the coexistence of traditions and innovations in different spheres of society (the nobility and the people);
Synthesis is the result of mutual adaptation to each other (Marxist teaching, which coincided with Russian reality).
Question number 2. Culture of communication and etiquette.
The culture of communication (lat. Cultura - cultivation, upbringing) is the established historically stable norms of human relationships.
There are two interrelated aspects of the culture of communication: external (formal, ritual, "etiquette") and internal (informal, socio-psychological).
The ritual, "etiquette" aspect of the culture of communication is called "external culture".
It is expressed in the implementation of generally accepted rituals of communication, the rules of etiquette that dictate what and how to do during communication. The nature of these relations forms the second, deeper layer of the culture of communication - its socio-psychological aspect ("internal culture").
There are general norms of human relations that have developed historically and have become generally accepted. They are not always and not universally fulfilled, but behavior in accordance with them is considered desirable and expected.
To the basic rules internal culture"Requirements include:
- 1) act (act) in relation to others as you would like them to act in relation to you;
- 2) keep your promises, agreements and obligations;
- 3) try, as far as possible, to do good to people, to fulfill their requests.
These requirements, in their content, are a reflection of the classical "golden rule of morality", which is quite often identified with morality itself.
The indispensable attributes of a culture of communication are tact, respect, delicacy, courtesy, commitment.
Separately, manners make up the elements, or features of culture, and together they form a special cultural complex called etiquette.
The words "etiquette" and "ethics" are perceived as close in meaning. And it's natural. Such a perception is prompted not only by the similarity of the words themselves, but also by the closest connection of these concepts. However, in fact, these words have converged relatively recently. The word "etiquette" is borrowed from French, and "ethics" is from Latin.
The French word etiquette has two meanings:
- 1) label, label, inscription;
- 2) ceremonial, etiquette.
And, in turn, borrowed from the Dutch sticke ("peg", "peg"). Initially, it meant a peg to which a piece of paper with the name of the product was tied, later - the piece of paper itself with the inscription. On the basis of the meaning "inscription", a narrower meaning developed - "a note indicating the sequence of the course of ceremonial actions" and further - "ceremonial". As early as the beginning of the 20th century, the word "etiquette" in Russian could mean "a label pasted on bottles and wrappers of goods, indicating the name of the company, trader and manufacturer", but the word "label" was still fixed with this meaning.
The very concept of "etiquette" stood apart relatively recently. It is not easy to define its boundaries. In the dictionary, this word means "a set of rules of conduct relating to external manifestation attitudes towards people (treatment with others, forms of address and greetings, behavior in in public places, manners and clothes)". However, here, according to the fair remark of A.K. Baiburin and A.L. Toporkov, the differences between everyday, etiquette and ritual situations are not taken into account.
Etiquette as a ritual norm and a cultural standard is a system of rules of conduct accepted in special cultural circles that make up a single whole.
However, etiquette can be understood more broadly - as special form everyday communication, which contains a set of rules of politeness and special formulas of colloquial speech. Separate elements of etiquette interspersed in the cultural fabric of communication between representatives of all walks of life, but some to a greater extent, while others to a lesser extent. Etiquette is an example telephone conversation. The rules of etiquette do not recommend calling a friend to the service on private matters, and home - on official business.
The concepts of "etiquette" and "communication" are not equivalent. Etiquette is always implemented in communication, but not all communication is etiquette (A.K. Baiburin and A.L. Toporkov). The concept of communication is much broader than etiquette.
Any act of cultural communication presupposes the presence of at least two partners with different communicative status. Communication partners may differ in age, gender, social status, nationality, confessional affiliation, degree of acquaintance and kinship. Depending on them, the style, tactics and strategy of communication change. For example, the younger is obliged to listen to the elder and not interrupt his speech, a man in the communicative process does not have the right to say such phrases to the lady that may confuse her, say, vulgarity or ambiguity. The culture of communication allows for a subordinate to show some elements of flattery in a conversation with a boss, and a man in communication with a woman to show elements of flirting. In this case, etiquette should be understood as "a set of special techniques and behavioral traits with the help of which the communicative statuses of communication partners are identified, maintained and played out." Etiquette can be compared to a system of cultural containment, as it is designed to ensure polite communication between unequal partners.
According to T.V. Tsivyan, the implementation of each rule is always directed to a specific addressee and requires a specific response (at least to the extent of "noted"). Etiquette behavior is usually designed for two addressees - immediate and distant (the public). In such situations, etiquette is compared with the actions of actors, oriented at the same time both to the partner and to the audience.
Question number 3 Wandering in Ukraine. The role and significance of the "Association of South Russian Artists" in Odessa and Kyiv.
An organization called the "Association of South Russian Artists" (hereinafter TYURH) was founded in 1890 and had the status of an Independent Creative Association of Odessa Artists. Among the founders and most active members of the association - famous artists: K.K. Kostandi (1850-1921) (Appendix No. 1, in the center, first row, fifth from the left), G.A. Ladyzhensky (1853-1916), B.V. Eduards (1860-1924) and others. A great contribution to the activities of the organization was made by representatives of the younger generation of Odessa artists: G.S. Golovkov (1863-1909), T.Ya. Dvornikov (1862-1922), P.A. Nilus (1869-1943).
In Odessa, the Partnership was located at Karetny Lane, 15, apt. 7. The chairman was Kostandi and the secretary was Stilianudi. Stilianoudi is less known on the art market than Kostandi. One of his works is presented in Appendix No. 2.
Also, one of the founders of TYURH was E. Bukovetsky (1866-1948) (Appendix No. 1, in the first row, third from the left), who graduated from the Odessa Art University in 1890 (under K. Kostandi). Later he was one of the organizers of the Association of Artists. Kostandi (1922-1929). In his famous house on Knyazheskaya, the entire color of the Odessa intelligentsia gathered.
For three decades of its activity, the organization consisted of 87 full members and more than 280 artists participated in exhibitions and cultural events of TYURH. The partnership organized more than a hundred exhibitions (including annual, traveling, charity, etc.). Members of the association participated in all-Russian exhibitions (for example, Nizhny Novgorod, 1896) international (for example, world exhibition in Paris, 1900).
Well-known artists from Moscow, St. Petersburg, Warsaw, Riga, Kiev, Poltava, etc. brought their works to Odessa for TYURH exhibitions. At various times, V.A. Serova, I.I. Levitan, N.I. Murashko, N.K. Pimonenko, V.V. Kandinsky and many other famous artists.
The partnership played a significant role in the social and cultural life of Odessa. Many of its members were members of the Odessa Society of Fine Arts, were teachers of the Drawing School attached to this society (since 1900 - the Odessa Art School).
TYURH participated in the creation of the City Museum of Fine Arts (now the Odessa Art Museum).
In 1898, on the initiative of TYURH, the Odessa Literary and Art Society (1898-1904) was created. The partnership existed until 1922. In 1922, on the basis of TYuRKh, an art association was founded - the Society named after K.K. Kostandi, who headed the TYURH from 1902 to 1921. The work of many TYURHa artists is distinguished by subtle, refined color schemes, intimacy, and lyricism. The most popular genre is plein air landscape.
Traditions of TYURHa are continued in the work of contemporary Odessa artists.
subject culture cultural code
Literature
- 1. Karmin A.S., Novikova E.S. Culturology. - St. Petersburg, 2006.
- 2. Culturology: Proc. for stud. tech. universities / Col. ed.; Under the editorship of N.G. Bagdasaryan. - M.: Higher. school, 2010.
- 3. Gurevich P.S. Culturology. - M., 2006.
- 4. Ionin L.G. Sociology of culture. - M., 2006.
- 5. Karmin A.S. Fundamentals of cultural studies. - St. Petersburg, 2007.
- 6. Culturology. XX century: Dictionary. - St. Petersburg, 1997.
- 7. Cultural studies. XX century: Encyclopedia: In 2 volumes - St. Petersburg, 2008.
- 8. Kravchenko A.I. Culturology: Uch. allowance for universities. - M.: Academic project, 2001.
Culture is considered as a system of communications, information exchange, and cultural phenomena - as a system of signs, symbols. In culture, there are various sign systems, or languages of culture: natural language, written texts, folklore, traditions, household items, rituals, etiquette, different types art.
The language of culture is the totality of all sign ways of verbal and non-verbal communication through which culturally significant information is conveyed. The language of culture is formed and exists only in the interaction of people, within the community that has adopted the rules of this language. Mastering the language of culture is a key element of socialization, acculturation. The study of the language of culture is carried out semiotics (analysis of the symbolic representation of the language of culture), linguistics (analysis of natural languages), cultural semantics (the study of the language of culture as a means of expressing meaning).
The set of characters (alphabet, vocabulary) and rules for their combination (grammar, syntax) in the language of culture is always finite, and therefore limited in relation to diversity. phenomena reality and meaning. Therefore, fixing the meaning in the language, its meaning implies not only formalization, but also metaphorization, a certain distortion: the signifier gravitates over the signified. This situation is exacerbated when information is "translated" from one language to another, and the more significant the distortion, the more the principles of meaning (referencing) differ in these languages. Diversity means of expression the language of culture, and, consequently, the principles of their meaning, make the issues of their "translatability" (the possibility of expressing meaning by means of different languages) and "priority" (the choice of a particular language in a particular communicative situation) very complex.
Other important point functioning of the language of culture is understanding. During communication (exchange of signs), there is inevitably a certain inadequacy of understanding (due to the difference in individual experience, degree of familiarity with the language, etc.), a moment of interpretation (rethinking) that distorts the original meaning. The understander always has a certain idea of what is being understood, expects a specific meaning and interprets the signs in accordance with this idea (this problem is considered in ethnomethodology, hermeneutics).
The language of culture in the broadest sense of this concept refers to those means, signs, forms, symbols, texts that allow people to enter into communication with each other, navigate the sociocultural space. Culture appears as a semantic world that determines the way of being and attitude of people, expressed in signs and symbols.
Under sign a material object (phenomenon, event) is meant, acting as an objective substitute for some other object, property or relationship and used for the acquisition, storage, processing and transmission of messages (information, knowledge). This is a materialized carrier of the image of an object, limited by its functional purpose. The presence of the sign makes it possible to transmit information over technical channels communication and its diverse - mathematical, statistical, logical - processing. If a sign is a materialized carrier of an image, then a symbol is a sign that has no objective meaning, through which deep meaning the object itself. With the help of the symbol, man has found a way to convey information by means that surpass the possibilities of language. For example, coats of arms, emblems, banners, images - "bird-troika", "dove of peace" - in addition to the visual-figurative form, convey abstract concepts and ideas. Special meaning have figurative-symbolic systems in religion, art (" artistic languages"); moreover, each type of art introduces its own figurative-symbolic language: the language of music, dance, painting, cinema or theater, etc.
Culture expresses itself through a world of symbolic forms passed down from generation to generation. Symbolic forms by themselves - only outer side culture. Only thanks creative activity human symbolic world is filled with deep content. Therefore, to define the concept of culture only through symbols, i.e. it is impossible to identify culture and the world of symbols.
Understanding the language of culture and mastering it gives a person the opportunity to communicate, store and transmit culture, opens the way to the cultural space; Therefore, language can be called the core of the cultural system, its main structural element. The language of culture is a kind of universal form of comprehension of reality, which contributes to the organization of new and already existing concepts, images, ideas. Culture acts as a sign system of symbols with the help of which people communicate with each other, and common understanding words, gestures and other symbols facilitate the transmission of cultural heritage.
The connection of sign systems with the reflected reality is not direct, and therefore sign systems can be understood only in accordance with the cultural code - a system of semantic distinguishing features.
Culture is a certain structurally ordered, but historically changeable unity of fundamental codes that govern its language, perceptual schemes, its values, practical activities, and so on.
Cultural code - it is a set of characters and a system of certain rules by which information can be represented as a set of these characters for transmission, processing and storage.
The need for a cultural code arises when there is a transition from the world of signals to the world of meaning. The cultural code is what allows the converted meanings to be deciphered into meaning. The code is the rules for the formation of a number of specific messages. All codes can be compared with each other on the basis of a common code, more simple and comprehensive. The code allows you to penetrate the semantic level of culture, without knowing the code, the cultural text will be closed. Cultural codes are found within all cultural languages, but it is not easy to find them - they manifest themselves when moving from one level of meaning to another.
Language is the most universal sign system. To date, the following generally accepted language classification:
- o natural languages as primary and historical primary remedy knowledge and communication (Russian, French, Estonian, Czech, etc.). Natural languages do not have an author, they arise and change quite naturally and independently of the will of people, wherever historical development peoples created the appropriate conditions. They are characterized by a continuous process of change, assimilation and extinction. Changing the meaning of words and concepts can be associated with a variety of factors, including socio-political ones. Lexicon a person on average is 10-15 thousand words, some of them are active, which a person uses, the other part is passive, the meaning of which he understands, but does not use himself;
- o artificial languages are the languages of science, where the meaning is fixed and there are strict limits of use: unlike everyday speech, scientific speech does not allow ambiguity, since science requires the utmost adequacy of perception. scientific knowledge seeks to avoid the uncertainty of information, which can lead to inaccuracies and even errors. Artificial languages also include languages of conditional signals, such as Morse code, road signs;
- o secondary languages (secondary modeling systems) are communication structures built on top of the natural language level (myth, religion, art).
Since human consciousness is linguistic consciousness, all types of models built on top of it can be defined as secondary modeling systems.
Considering their nature, one can notice that the complexity of structures is directly dependent on the complexity of the information transmitted in them. So, for example, poetic speech is a structure of great complexity in comparison with natural language. And if the amount of information contained in poetic and ordinary speech were the same, artistic speech would lose its right to exist.
The artistic structure makes it possible to convey such a volume of information that is completely inaccessible to transmission by means of an elementary language. Retelling the content of the verse in ordinary speech, we destroy the structure and, therefore, convey the wrong amount and quality of information.
The ambiguity inherent in the language of culture (polysemanticism) leads to the appearance of "languages within languages", i.e. independent language entities that are formed within the framework of the expressive means of another language or integrate the means of several different languages (for example, a diplomatic lexicon or a fashion language). The existence of such languages greatly influences the source languages.
Culture is a collective memory. But for an event to become a cultural phenomenon, it must be expressed in a text. Only then can culture perform the function of storing and transmitting information. Through the cultural channel, information is transmitted from generation to generation through a variety of sign systems, units of information, through the memofund, which is expressed in texts. At the same time, in modern European tradition it is customary to understand the text as everything that is created artificially: not only books and manuscripts, but also paintings, buildings, interiors, clothes.
It follows from Kurt Gödel's "incompleteness" theorem that in any language, considered in isolation, in any sign system, there are contradictory grounds that do not allow an adequate and exhaustive description of reality. For this, a "metal-language" is needed to make up for the incompleteness. It is in the semantic field of the language of culture that accumulation takes place, shaping into text, and then with the help of methods different sciences- deciphering or decoding information embedded in the deep structures of culture and consciousness.
Among the sciences that study the problem of decoding information, we will highlight semiotics and hermeneutics.
Semiotics (from Greek - "sign") - the science of sign systems. This is a modern science that claims to create a metalanguage. An English scientist standing at the origins of semiotics
William Morris (1834-1896) believed that the concept of a sign could be as fundamental to the human sciences as the concept of an atom to physics or a cell to biology, so one can study the culture of a society through language as the most important sign system.
Russian scientist Yuri Mikhailovich Lotman (1922-1993) introduced the concept of the semiosphere - a universal semiotic space that exists according to certain patterns.
Hermeneutics - one of the ancient sciences; formed in the era of early Christianity, it began to be used in the interpretation of religious texts. Modern philosophical hermeneutics, whose founder is considered German philosopher Hans Georg Gadamer (1900-2002), deals with the interpretation of the text, not only reconstructing, but also constructing the meaning.
A cultural text is an expression of a deep semantic field of culture. The meaning of the text is always deeper than the meaning that lies on the surface, than what is sensually indicated in the cultural text.
Back in the 19th century German logician H. Frege pointed out that one should distinguish between the concepts of "meaning" and "meaning". The "meaning" of the word reflects the generally accepted designation of a particular object or phenomenon, and the meaning - information, information about the object in question, a kind of understanding of this object. With the help of a word, a sign, we designate its meaning and express its meaning.
Meaning is most often not rigidly determined by a word or sign, but can be given to a thing or phenomenon, depending on cultural context, hereditary information, time of pronunciation or writing, subjective experience.
The French researcher F. Polan, who introduced the distinction between the meaning of a word and its meaning, argued that the meaning is determined by the context in which a particular word is uttered. AL. S. Vygotsky introduced the concept of subtext into science, the author of which was K. S. Stanislavsky, who understood subtext as a generator of the meaning of a word in the theater, as an indication of the motive of an act. According to L. S. Vygotsky, it is from the subtext, and not from the context, that the meaning is derived.
Cultural sense - it's worked out historical experience information through which a certain community of people who create their own way of life and culture comprehends and understands the world around them and their purpose in it.
In natural languages and languages of culture, it is possible to deepen the levels of meaning: direct meaning, indirect, figurative sense, hidden meaning, etc. For example, a behavioral ritual as a cultural symbol may have:
- o explicit meaning relating to the goals of the ritual and fully realized by the performer;
- o latent meaning, located on the verge of the subject's consciousness, but capable of being fully conscious;
- o hidden meaning.
These levels of meaning are associated with semantic parameters cultural symbols:
- o exogenous the parameter is those interpretations that the performers of the cultural ritual themselves are able to give;
- o operating parameter - the meaning of the symbol, which is revealed in the practice of its application (through actions, gestures, facial expressions, icons, etc.);
- o positional the parameter expresses the meaning of the symbol, which follows from the relationship of this symbol with other symbols and with the general context of culture.
The specifics of cultural languages is that the signs of these languages cannot always directly express a certain content, because this content, by its very nature, cannot be expressed unambiguously. The purpose of cultural languages is to express the meanings of culture, i.e. content that cannot be expressed directly and unambiguously.
If all cultural phenomena are considered as facts of communication, as messages, then they can be understood only in relation to the code, because the connection of sign systems with the reality they reflect is not direct. The code is discovered when various phenomena are compared with each other and reduced to a single system. Therefore, the code is built as a system of semantic features. Within the framework of structural-semiotic methods of culture analysis, fruitful attempts are being made to interpret culture as a certain structurally ordered, but historically variable a priori, as a kind of unity of fundamental codes. Such an attempt was made by M. Foucault, who, relying on structural methods, sought to discover “the fundamental codes of any culture that govern its language,
1 Spengler O. Sunset of Europe. M., 1993. S. 216.
its schemes of perception, its exchanges, its forms of expression and reproduction, its values, its hierarchy of practices” 1 .
The very concept of "code" appeared for the first time in communication technology (telegraph code, Morse code), in computer technology, mathematics, cybernetics, genetics (genetic code). Without coding, the construction of artificial languages, machine translation, encryption and decryption of texts are impossible. In all these usages, there is no need to refer to the meaning of the encoded messages. In this case, a code is understood as a set of characters and a system of certain rules with the help of which information can be represented as a set of these characters for transmission, processing and storage. Coding theory solves problems not of understanding, but of optimization and noise immunity of codes. In the theory of culture, it is the content and understanding of cultural texts that come to the fore, so the concept of “culture code” becomes so relevant and requires clarification.
The fact of culture, considered as a text, is an expression of the deep semantic field of culture. This field stating the entire socio-cultural integrity. The meaning of the text is always deeper than the meaning that lies on the surface, than what is sensually (visibly-tangibly) indicated in the cultural text. The connection between sign and meaning is mediated by the fact that, understanding, the subject of culture knows what is included in the area of objects denoted by the sign and what determines their meaning. The need for a cultural code arises when there is a transition from the world of signals to the world of meaning. The world of signals is the world of discrete units calculated in bits of information, and the world of meaning is those meaningful forms that organize the connection of a person with the world of ideas, images and values of a given culture. And if, within the framework of formalized languages, a code can be understood as something due to which a certain signifier (meaning, concept, concept) correlates with a certain signified (denotation, referent), then in cultural languages, the code is what allows us to understand the transformation of meaning into meaning. The code can be interpreted
1 Foucault M. Words and things. M., 1977. S. 37.
as a model of the rule for the formation of a number of specific messages. All codes can be compared with each other on the basis of a common code, more simple and comprehensive. A message, a cultural text can open up to different readings depending on the code used. The code allows you to penetrate the semantic level of culture, without
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knowledge of the code cultural text will be closed.
The main cultural code should have the following characteristics: self-sufficiency for the production, transmission and preservation of human culture, openness to change and universality.
In ancient cultures, the most important cultural code was the system of names. For a primitive person, the connection between a name and the thing or person it designates is not an arbitrary and ideal association, but a real, materially tangible one, and actions with objects are equivalent to actions with words, therefore the name is an essential part of him. In his view, personal names must be protected and kept secret, since the enemy can magically influence him through the name. A very common phenomenon was when members of a tribe, in addition to the name that was used in everyday life, also had secret names known only to elders and initiates. A similar custom was in more later times such as in ancient Egypt. The Egyptians had two names: the true (or big), which was kept in the deepest secret, and the good (or small), known to everyone. The same situation was observed in India, when a child from the Brahmin caste received two names at birth. In ancient Greece, it was forbidden to pronounce the names of priests associated with the celebration of the Eleusinian mysteries during their lifetime. The old names of the priests were carved on bronze or lead tablets and thrown into the Gulf of Salome in order to surround these names with an impenetrable mystery 1 .
This kind of “information blockade” of a name, a taboo, is due to the fact that the name really reflected the sociocultural significance and position of a person in a given society, since in ancient times
1 See: Fraser J.J. Golden branch. M., 1980. S. 277-298.
In these cultures, the naming system was a mechanism for encoding and updating the culture. “The name acts as a timeless continuity, a concentrator and container of information about the duties and actions of all previous bearers of the name in a different set of situations, i.e. very close to the modern understanding of the text. At the moment of dedication, this text is alienated in the memory of the elders, and already at this stage inevitably undergoes a series of transformations that provide a more or less opportunistic reassessment of the name, depending on the needs of the moment and on the current circumstances of the life of the tribe. The same type of transformative shift is inevitable at the moment of transferring information to a new carrier, who perceives information through the prism of personal experience that has arisen in the course of his life” 1 . Such a transformative shift is inevitable with any transition from one level of meaning to another and with any transfer of meanings and meanings from one subject of culture to another. For example, the most important outcome of the rite of initiation is the receipt of an adult name. The “text of the name” also includes secret information that is the essence of the beliefs of this tribe. The child is not yet a "perfect" member of the tribal group, he is not yet finally "born", because his personality is not yet complete. At the same time, in primitive societies, each stage of a person's life is marked by a new name: at initiation, marriage, killing the first enemy, catching certain game, joining the society of initiates, etc. 2
In the work of E. Tylor "Primitive Culture" one can find a number of examples of a similar attitude to the name. So, in the family of languages of the North American Alconkin Indians, not only all animals, but also the Sun, Moon, thunder, lightning, stars are spiritual beings, therefore they belong to an animated grammatical gender. Other inanimate objects, devoid of signs of organic life, but possessing, however, magical significance, belong to the same genus: a stone that serves as an altar for sacrifices, a bow, an eagle feather, a cauldron, smoking pipe, drum etc.
1 Petrov M.K. Self-awareness and scientific creativity. Rostov n/D, 1992. S. 19. 2 See: Levy-Bruhl L. Primitive thinking. M., 1930. S. 228-236.
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Tools and weapons carry names (for example, the Zulus call their darts like this: U-silosi-lambile - Hungry leopard, Imbubuzi - The culprit of groans, U-simbela-bantabami - The one who digs for my children, etc.), which also strengthens the magical connection between the word and the object. The name is information itself, not a label, since the pronunciation of the name is the triggering energy mechanism through which real manipulations with the object are possible.
Within the limits of the mythological cultural code, the model of a real object has magical ritual powers and becomes a cultural model - "secondary objectivity". In this model, information about the meaning and methods of action with the subject is hidden.
Thus, modeling the “second birth” of a person or his adoption 1 performs two functions: practical - fixing the “beginning of a new life” and magical - scaring away hostile spirits (the animal’s entrails used in the ritual “represented” a real animal, on which evil spirits were supposed to fall ). Moments of time to which a certain value is assigned (or assigned) can also act as a code. Since the idea of time is the key in the categorical grid of thinking and in the picture of the world built by each culture, the analysis of these ideas reveals the meaning-forming factors of a person's life in a given culture. For the first time, the operation of assigning certain values to moments of time was carried out in a myth that embodies the calendar. Three temporal and semantic structures were laid in the myth: eternity (absolute values), time-duration (hours) and time-activity (fate).
In Mesoamerican religions, time was seen to exist on three different intersecting planes: the time of man, the time of the gods, and the time before the existence of the gods. This made a person's life significant, gave it incredible strength. Man lived in time, or the cycle of times, created by the gods on the surface of the earth. This time is fixed
1 See: Fraser J.J. Folklore in the Old Testament. M., 1991.
was an annual calendar. Time and space were seen as an interweaving of sacred entities. The course of time was carried out by supernatural forces of celestial and underground origin, converging on the earthly level. Thus, human time and space were filled with sacred powers.
There was another time cycle that preceded human time - the time of myths, which was characterized by the struggle of the gods, abductions, loss of honor, death, dismemberment. The time of myths influenced the life of a person, since it continued into the present time, and it was during the time of myths that supernatural beings appeared, interfering with the daily life of a person on earth. The third time sphere is the transcendent time of the gods. The Supreme God existed up to two initial cycles, having created the primary structure of the Universe and giving it energy. This primal time of the gods, when the world order arose out of chaos, continues on the celestial level.
All three times could come into contact with each other. Therefore, human life (time and space) was loaded every day with a specific force and energy. A. Lopez Austin notes: “When a moment of human time coincides with one of the ubiquitous moments of mythical time, the time of a person captures the“ imprint ”of the world of the gods. The sequence of coincidences of two times leads to cycles of different duration, making each moment of human time a meeting place for a variety of divine forces, the joint action of which gives it its special nature ... "1 Mesoamerican calendars mark and regulate the penetration of these divine forces into human life. The same great importance was attached to the renewal of cosmic forces in plants, animals, man and dynasties in the religion of the Maya. Among the Maya, one of the members of the ruler's family performed a bloodletting ritual in order to bring the souls of the ancestors,
1 Austin A. Lopez. The Human Body and Ideology. Salt Lake City: University of Utah Press, 1988. P. 65. Op. By: Religious traditions peace. M., 1996. T. 1. S. 155.
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gods and the time of myths into the human world in order to give life force to plants, power to the ruling leader or prepare the country for war 1 .
The formative function of time in culture is manifested in the fact that each culture defines itself in time, creating its own calendar. Many religious and philosophical doctrines put time at the center of their conceptual constructions, inextricably linked with the practice of religious life. In the Orphic sacraments, the deified Chronos was given unlimited power; among the Persians, in the late reformed Zoroastrianism, an even greater role was assigned to Zervan - the androgynous principle of "beginningless time", giving birth to two twins from its universal womb: Ormuzd (Good) and Ahriman (Evil), a mortal duel between which lasts until the end of time. In the esoteric Buddhist doctrine, Kalachakra ("Wheel of Time") is a cosmic creative force. The system of the Tibetan Buddhist calendar and chronology is inextricably linked with Kalachakra. IN ancient india there was a special system called Kalavada (“Philosophy of Time”), which later became close to astronomy.
Thus, the calendar is the custodian of the memory of the people, the organizer of their conciliar consciousness. In the memory and rhythms of calendars, the outer cosmos of the universe and the inner cosmos of man are united. It is interesting to see how chronological time is linked to certain meanings of culture. Consider this on the example of the Christian calendar. According to Christian doctrine, the equinox is the beginning of time at creation. Man was created on the sixth day of creation, Friday at noon, 5508 years before the birth of Christ. God chooses this time as a time of renewal. With the Nativity of Christ, which was in the 20th year of the 1977th circle of the Sun, a qualitatively new time began on Earth. From the moment of the fall of the first man, time passed in a sense of eternal expectation of the coming messiah. With the appearance of Christ to the world, the center of time no longer lies in the expected future, but in the accomplished past. 1 See: Carrasco D. Religions of Mesoamerica // Religious Traditions of the World. M., 1996. T. 1. S. 155.
With the crucifixion of Jesus Christ, the Old Testament world died. And with the Resurrection of Christ that followed it, the New Testament humanity, Christianity, was born. Jesus Christ tried to bring together all those times in which created man fell to correct him and arrange a renewal of nature, for which it was necessary to unite the times. Therefore, the Orthodox Church, through its church calendar, which contains the totality of holidays, fasts and days of commemoration of saints and Paschal, symbolically reproduces the sacred events and meanings of Christianity. The celebration of Easter is a confirmation of faith in the Resurrection of Christ, a confirmation of hope and hope.
Easter for Christians symbolizes the Resurrection of Christ from the dead. The Passover of the Old Testament is celebrated by the Jews in memory of their deliverance from Egyptian slavery and was established 1609 years before the birth of Christ from the 14th to the 21st of Nisan, the month of Aviv - March. This time symbolizes the beginning of time at creation. Jews never define Passover earlier than March 14 (according to julian calendar). The Lord and his disciples made the Old Passover a day earlier - Nisan 13. It was like a forefeast of His Passion, and on Friday He Himself became the Paschal Lamb. Hence the rule not to celebrate the Passover earlier than the Jewish one or together with it 1 .
From the first days of the founding of the church, it was customary to use the most convenient and astronomically accurate Julian calendar, legalized in 46 BC. Julius Caesar on the advice of the astronomer and mathematician Sosigen. The calendar introduced in 1582 by Pope Gregory XIII is mathematically inaccurate. According to him it is difficult to restore historical facts, astronomical phenomena.
The form-forming function of time is also manifested in the fact that a self-organized and self-conscious culture always indicates the date of its birth, which is preserved by the historical memory of the people. For Christian culture - the date of the Nativity of Christ, for Buddhist culture -
1 See: Zelinsky A.N. Constructive principles of the Old Russian calendar M., 1978.
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the date of Buddha's nirvana (544, 486, 480 BC, depending on which tradition to follow), for Muslim culture - the flight of Muhammad from Mecca to Medina, i.e. Hijri date (Arabic - resettlement) (622 AD). It can be other events that are perceived as sacred and significant.
A similar process takes place at the level of each state, which indicates both the date of its birth (for example, the USSR - December 30, 1922), and the main milestones of its development (public holidays); and at the family level (when wedding anniversaries, birthdays, etc. are celebrated).
Further, the direction of development of culture is correlated with milestones-events focused on the sphere of values. Organized human activity is given the highest meaning through the correlation of its rhythm with the rhythms of the most significant events, whether they are mythopoetic or real. This makes time the main organizing principle for the functioning of a self-conscious culture.
The role of time in the life of culture is indirectly evidenced by the fact that any changes in the calendar are associated either with the decline of traditional culture or with the formation of a new one on its ruins. cultural tradition. So, in the middle of the XIV century. BC. The famous reformer pharaoh Akhenaten, forcibly carrying out a monotheistic religious reform, attempted to change the liturgical calendar of Egypt. After the death of this lord, who reigned for 17 years, his name was cursed and erased from almost all the stone sculptures of Egypt. Ptolemy III Euergetes tried to reform the ancient Egyptian calendar for the second time in 238 BC. This reform was supposed to be two centuries ahead of the famous reform of Julius Caesar, however, it was not successful either, since the strength of tradition was still quite large. In 167 BC The ruler of Syria, Antiochus IV Epiphanes, having begun the persecution of the Jews, plundered the Jerusalem temple and banned the traditional Old Testament calendar. These actions caused the well-known Maccabean uprising, which was suppressed with difficulty by the successors of Antiochus IV 1 .
1 See: Zelinsky A.N. Liturgical circle of the Christian calendar // Calendar in the culture of the peoples of the world. M., 1993. S. 257.
When the ancient sacred principles ceased to meet the new needs of the imperial beginnings of the "eternal city", Julius Caesar carried out a calendar reform, which, according to O. Spengler, was "an act of emancipation from the ancient worldview." As you know, Julius Caesar was killed two years after it was held. It took more than three centuries for the Julian calendar to acquire sacred meaning. United with the Alexandrian Paschalia at the Council of Nicaea in 325, it became the liturgical calendar for the whole of Christendom. In 1582, the Gregorian reform destroyed the last link that still connected Western and Eastern Christianity - a single calendar.
Known calendar reform French Revolution 1789 She abolished the era "from the birth of Christ." It was an attempt at a radical reprogramming of the collective consciousness of an entire nation and a complete break with a thousand-year-old cultural tradition. The Republican calendar lasted only about 14 years (1793-1806) and was abolished by Napoleon. His last relapse was the calendar of the Paris Commune of 1871.
In the 20th century, attempts were also made to change the calendar. So, the former Shahinshah of Iran, Mohammed Reza Pahlavi, in 1976 ordered to change the era and count the years not from the traditional Muslim date of the Hijra (622), but from the era of the founding of the Shahinshah Achaemenid dynasty (550). After two years of popular unrest, the old era was restored.
The list of such examples could be continued. All of them indicate that the calendar does not just measure the time of day, but is the keeper of the collective memory of the people, their culture, the organizer of their consciousness. A change in the calendar is a reorientation of consciousness, a falling out of culture time, a switch of cultural
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code, the introduction of consciousness into a different system of values.
The idea of the center of time also appears in culture. It manifests itself most clearly in the religious consciousness, in the liturgical calendar. The center of time for Judaism lies in the expected future - when the national messiah will come.
The center of time for Christianity is in the accomplished past - the messiah in the person of Jesus Christ has already visited mankind.
The subject experiences and comprehends cultural meanings through existing forms of culture, practical and spiritual activities. The way of experiencing and comprehension of culturally significant information is conditioned culturally and historically. This means that the cultural means of experience are meaningful schemes - Platonic "ideas", "Ideals principales" of Augustine, "categories" of I. Kant, "collective representations" of L. Levy-Bruhl, "archetypes" of K. Jung, "schematism of consciousness" M. Mamardashvili and others developed in the history of philosophy.
The development of sign systems is carried out in the direction of their increasing abstractness and conventionality. This is due to the growing indirect nature of the connection between sign systems and the reality they reflect. It is important that culture does not lose its meanings and values at the same time, that it does not close on itself, breaking away from the "worldly fuss".
Cultural codes are found within all cultural languages. But finding them is not easy: they manifest themselves when moving from one level of meaning to another. Therefore, it is so productive to consider world modeling systems (myths, legends, theological systems) that create a single picture of the world of a particular community and transfer hidden and unmanifested meanings to the verbal level.
In order to talk about cultural codes, their advantages for the Russian people in relation to other nations, it is necessary to define the very concept of "culture".
The encyclopedic definition defines culture as a human activity in its most diverse manifestations, including all forms and methods of human self-expression and self-knowledge, the accumulation of skills and abilities by a person and society as a whole.
What did the Russians give to the modern world? So many:
Let's start with the fact that according to the British Academy of Sciences, which is difficult to accuse of Slavophilism, 80% of the world's scientific discoveries were made by the Slavs.
The results of the activities of Russians are known far beyond the borders of Russia in many areas of human activity.
Modern Russian language, Russian opera tradition (Borodin, Mussorgsky, Rimsky-Korsakov, Glinka), Russian world musical tradition (Tchaikovsky, Prokofiev), Russian world music tradition literary tradition(Tolstoy, Dostoevsky), the Russian world theatrical tradition (Stanislavsky, Nimerovich-Danchenko, Chekhov), the Russian world artistic tradition, the Russian architectural tradition (Tatlin, Melnikov), the Russian world cinema tradition - clip editing was relatively recently called "Russian" (Eizeishtein , Pudovkin).
The Russian world military tradition - Svechin, Triandafillov and Tukhachevsky developed the theory of deep operation, since the 50s this has been the main US military doctrine (Deep operation).
Russian technological tradition - world-class designers who often created the world's first objects - Tupolev, Korolev, Glushko, Mil, Barmin, Yangel, Chelomey, Kurchatov, Kuznetsov, Pilyugin.
With all this, there is no historically established Russian managerial tradition.
Often from representatives of the ruling and business elite (which in fact also belongs to the ruling class) one can hear such phrases in relation to the Russian people: “the wrong mentality”, “medieval nation” (all of Europe in modern world, and we are stuck in a dark past), “I’d rather live in London”, “Look how it is in Finland/Singapore/developed countries… but here…”.
The historical roots of these sentiments are beyond the scope of this article, but in general they can be summarized with the words - "some wrong people got caught by us, over which we have to rule."
Is it possible to imagine a representative of the administrative elite of another country publicly speaking negatively towards his people? For example, in Japan, or in the Anglo-Saxon world? There has never been and never will be.
By by and large the real elite, in principle, cannot criticize its people, these are its initial conditions of the task with which it is obliged to work - after all, its main duty is to know, respect and effectively use the people in its management activities, including in confrontation with other elites. And if the elite proposes to change the conditions of the task - the people, then, as a rule, something else happens - the replacement of the elite by the people, and not in the most peaceful forms. It's easier, faster and more logical.
What is wrong with the mentality of the Russian people, which is so often criticized by the modern Russian elite?
The mentality of the Russian people is very clearly expressed in Russian folk.
Everyone knows the “broken phone” game, when information transmitted through several people returns in an unrecognizable form. But why then do the contents of fairy tales go through millennia?
Firstly, fairy tales are plot-driven, they are not a linear text. Secondly, they used to rhyme. In fact, this is a mnemonic technology for transmitting information, where through bright abstract characters multiplied by rhymes, intricately linked together, occurs minimum loss and distortion of meaning.
Russian cultural code No. 1. open mind
Let's analyze the Russian fairy tale about Emelya.
At first glance, here it is, the cause of all our problems is ordinary laziness, main character sits on the stove and does not want to do anything. But why do people with similar archetypes have the most large area countries in the world and not a single army in the world defeated him? It would hardly have made sense to transmit through the millennia negative at first glance characters such as the simpleton-Emelya and Ivanushka the Fool, if they did not contribute to the solution of civilizational problems.
In order to better understand this topic, let's conditionally divide people's thinking into three categories: monolectic, dialectic, trialektic.
The former include two social castes: either priests - one thesis is important to them, one, there cannot be two of them - God created everything (monotheism), or the Big Bang created everything (orthodox physics) - there are no two options.
Dialectics think in two categories: gain or loss (which pays more), or victory or defeat. Traditionally, these are two castes: military and business. Therefore, even the terminology of business and the military is similar - strategic companies, personnel, market capture, strategic planning ...
In this example, it does not matter to them that the basis of the basics - the Big Bang - will be expensive souvenirs with the image big bang, God - guarding icons from the Big Bang will be sold. +
Trialectics are those who are responsible for harmony, for creating a new whole from parts. These traditionally include writers, artists and, of course, inventors.
What did the old man ask the fish in the tale "About the Fisherman and the Fish"? Nothing. What did the old woman ask for? In her requests, the flourishing and death of dialecticians is a constant "seizure of markets" and a broken trough in the end.
It is usually very difficult to match different models thinking, so business is not adapted for invention, and inventions are created by those who are not at all interested in financial side question.
We also note that Vasilisa the Beautiful, Princess Frog, Vasilisa the Wise - never marry a king, general, merchant. Always for the “entertainer”-trialectics: Ivanushka the Fool, Emelya, Fedot. Thus, through the millennia, such an archetype always gets the highest reward - a smart, beautiful wife.
Another cultural code reflected in Russians folk tales, and associated with feminine nature: pass off as the first person you meet. This is said only by the king in relation to his daughter, the princess. Imagine that you are a Russian tsar who is offered a groom for a princess. Everyone takes part in promoting their candidate and increasing their influence. Thus, a huge number of people are trying to influence the strategic choice of the first person. At the same time, the capricious princess also chooses - I don’t want this, I don’t want that. But the person who accidentally ended up in the courtyard of the Russian Tsar is an unequivocal informal, a hero, a triallectic in the current classification, and he is guaranteed not to belong to any of the factions that shove their candidates through.
Let's go back to Emelya, he:
I noticed something that no one notices - a talking pike, took it for granted and entered into communication with it. That is, with what others could not even imagine communicating with. Further, he asked for resources (which the defendant, by definition, could not have) for specific task who stood in this moment- so that the buckets go by themselves. Problem solved. Then I went to the king - on the stove. He didn’t borrow money for a horse, as a dialectician would have done, didn’t start building a cart or pray to God for horses, like monolectic scientists and churchmen.
How can these Russian cultural codes be described using the example of Emelin the innovator?
- Absolutely open, unprejudiced consciousness
- He sees the solution where no one sees it.
- Uses as a resource what no one considers a resource.
- Uses schemes that require minimal use of additional complex resources.
There is a very characteristic analogy here with best examples Russian design school.
Russian cultural codes in design:
- The design must be "ideal", that is, not change its effectiveness under any conceivable or unimaginable intervention in production or operation.
- The design should not require special production conditions, special repair conditions or special operating conditions (complexity of processes, equipment or personnel).
T-34 - they did a little: they tilted the armor everywhere, instead of thickening it and making the tank heavier, put a unique and ahead of time diesel engine, extremely simplified the tank in production, so that it could be assembled at any machine-building plant, from 60-70% of tanks were repaired on the field, and the next day they were again in battle. From the very beginning, booths with a film about the repair of a tank in a battalion and in a regiment come to the troops.
AK-47 is an automatic rifle that equally effectively shoots in the hands of a black man, an American or a Russian in any conditions and with any preparation. To implement these principles, the design methods chosen must be innovative, meaningfully simple.
Russian cultural code number 2. Spontaneous Heroes
Leibniz was born in the family of a professor, Kelvin, in the family of a mathematician, in which family was the one who founded the Russian University born? In the family of a wealthy Pomor fisherman. And it's not just Lomonosov. Pushkin, the author of the modern Russian language - the grandson of an Ethiopian
Zhukov is the son of a peasant, the commanders had up to 16 general ancestors. As a result, one-zero in favor of the peasant.
The author of the American space program is Wernher von Braun, designer of the Third Reich, royal blood, baron, his father was a minister, chairman of the Reichsbank, deputy Reichschancellor. +
If a nation is spontaneous, this allows it to go from a peasant to an academician, designer or commander in one generation. As the well-known joke says: is it possible to defeat the people who learn their plans from foreign intelligence? In a country in which the son of a fisherman founded the first Russian University, it is impossible to prevent the emergence of geniuses - you can destroy a school, and a genius will come out of a vocational school, it is impossible to predict.
The Russian education system is essentially a search system for spontaneously born talents.
In Russian civilization, talents can be born in unprepared, non-systematic places.
In Russian civilization, talents can reach in one generation top level, but the spawn locations are not repeated afterwards. This is the problem of science cities, since academicians are not born in the family of academicians.
Russian civilization has a large percentage of people capable of reaching the highest level in one generation.
Therefore, a large number of subjects were taught in the Soviet school, creating an excessive picture and a broad outlook, which gave a good start for everyone in the conditions of spontaneous appearance. talented people on the territory of the country. Then there were methods for quickly lifting such people - olympiads, special schools.
Russian cultural code no. 3. High speed of learning and unlearning
One of the unique phenomena during the time Americans still consider the high rate of learning Soviet army- from the most severe defeats of the 41st year, until the onset of the 43rd, many enemy methods are involved no worse, and more often better than them, while not stopping fighting, without leaving the clash with the best army in the world of that time.
Indeed, this feature has reverse side- high learning speed. For illustration, a children's anecdote is well suited: A hedgehog was walking, forgot how to breathe and died. Then I remembered and moved on. Since the 1970s, for example, the Soviet design school with its unique performance has been essentially destroyed and has not yet been fully restored.
Russian cultural code No. 4. Spontaneity and initiative
Let us now consider how and where decisions are made in Russia. A good example for this is a pedestrian crossing with a traffic light. In Russia, it is difficult to find a person who would not cross the road at a red light. Recall one joke that readers sent to Mikhail Zadornov:
At first glance, one can say that this is such an upbringing - the Germans, even at 12 at night, will stand on an empty street and wait for a green signal, and not educated Russians cross when they please. However, everything is not so simple.
Let's consider two decision-making models - Anglo-Saxon, to which Europe belongs, and Russian. In Europe, the place of making and executing decisions is divided. Decision-making has been delegated to the authorities - the Duma, Parliament, President, Prime Minister - power institutions make a decision - to switch the road to red, and not vice versa. People standing at a traffic light do not have the right to make a decision - they delegated it to the authorities.
It would seem that laws have also been adopted in Russia, there are rules traffic, but in fact the decision is made by the one who stands at the traffic light. He did not give anyone the right to decide for himself when to cross the road, and will act depending on the current situation.
And this applies not only to the transition of the road to red. There are phenomena in Russia that cannot be imagined in the disciplined West.
Crossing a red light- a Russian person decides for himself when to go, based on the current situation (night, no cars, cars are far away, cars drive slowly in a traffic jam, the traffic light is broken).
Creative tax payment system- A Russian person decides how much to pay.
The current practice of paying taxes for medium and small businesses, regardless of external tax regulations, is to evade taxes to an approximate level - “in good conscience”, about 10%, because if you pay less, they will notice and there may be problems, but paying more is not solid, because no one else is paying.
Arbitrariness of officials- the official himself decides how best to do it. Therefore, management decisions often made from above are blocked by the actions of lower-ranking officials. Briefly, this can be formulated as follows: "Every person has the right to his opinion, but my opinion is more correct."
Folklore - amateur animals and amateur things - gusli-samogudy, self-assembled tablecloth, "according to pike command”, “go there, I don’t know where, bring something, I don’t know what, and preferably something that cannot be at all”,
All these phenomena can be combined into a cultural code: SPONTANCY AND INDIVIDUAL ACTIVITIES OF THE POPULATION.
The Russian never really delegates the right to make decisions to either the boss or the authorities.
If he once delegated this right, he can revoke it at any time.
The Russian elite behaves like a people, vulgarly, does not demonstrate special elitist behavior. For example, the elite declared - do not cross the double solid line. But the official thinks that he has a "different situation" - a flashing light, an important meeting. And behind him, the double solid line is crossed by ordinary “mortals”, who also consider the situation in context. For a Russian person, the real dividing strip is at least concrete blocks. And then, someone will definitely check the system for strength. And the two lines drawn along the road are a convention, which you can always agree on even with the traffic police inspector.
Domestic scientists have calculated how many driver psychotypes there are in Russia, which determine how the driver reacts to signs and text information on the road, how he positions himself in overall structure traffic flow, - obeys general flow or looking for custom workarounds.
It turned out that in Japan, for example, there is one single psychotype of a driver, which makes it possible to effectively apply common for all drivers throughout the country. transport solutions and standards. In Europe, the number of psychotypes that perceive information differently is 3-4: Scandinavian, Central European and southern type of drivers, as well as people from North Africa and the Middle East.
In Russia, scientists have settled on 18 varieties, but they admit that this is far from all - minibus drivers fall outside any framework, whose behavior on the road requires a separate study.
The Dutch psychologist Fons Trompenaars conventionally divided people into universalists and particularists. For universalists, there are immutable laws that cannot be violated. For particularists, only a specific situation really exists, there are no universal laws for them.
Fons Trompenaars researched about 50 nations, and chose the following question for research: You are driving a car, your friend is driving. Your friend hits a pedestrian, you drove away, there were no witnesses, your actions - you call the police to report the incident, or do not call. Europe was divided into northern and southern. Anglo-Saxons, Scandinavians, Germans, in general, Protestant countries - turned out to be universalists, the law is more important, regardless of the fact that your friend knocked down a person. Southern Europe - Italy, France, Spain - considered the specific situation and generally tended not to denounce each other. To reinforce the situation, the question was asked, how would the situation change if you found out that the downed pedestrian died? However, the situation has not changed. For universalists - if a person died, all the more it is necessary to report to the police. For particularists - if he is already dead, then what is the point of handing over a friend.
There are cases when, during the revolution in Germany in 1919, the revolutionaries ran after the counter-revolutionaries and vice versa, they shot at each other and killed, while running around the lawns. Because you can't run on lawns.
Despite the fact that this study did not deal with Russia, it is easy to understand that according to this classification we are a country of particularists acting on the basis of specific situation. It is clear that both positions and transitional forms are present within the nation, but on the whole one dominates.
Russian cultural code No. 5. Search for the boundaries of the possible (degrees of freedom)
This cultural code is easy to feel in the famous anecdote:
One officer compared those called to military service Russian and Asian: “You teach a Chukchi to shoot correctly - and for the rest of his life he will shoot correctly and accurately ... But a Russian! .. I explained to him, he understood everything, he shot, he hit! .. And that's it! .. He is the first last time he shot right!.. Then his amateur performance begins: what if you try to shoot on the move?.. Or from a position lying on your back?.. And if you try to shoot, aiming at the mirror?.. And he tries!.. And already, of course, does not always hit the first time! .. "
The Russian is constantly examining any system for limitations. He does not need to be taught this, to pay for it. Shoe a flea - this is from the same series.
The search for ways to overcome limitations is self-generated.
The code plays a negative role in the assembly line economy and the European regular state.
Code provides enormous advantages in an innovative, inventive economy.
Near future: transport that does not require roads (I go where I want, where I want and when I want), communication with the world via the Internet plus autonomous energy sources - always in touch (I communicate where I want and when I want), cities that do not require connections to central energy networks (I live where I want, when I want), intelligent digital systems for agriculture, systems for combining the “green environment” with the city (I grow what I want, where I want, when I want).
These are all the products of the new economy that will be in demand in the near future. Let us recall again the objects from Russian fairy tales and not only: gusli-samogudy, tablecloth-self-assembly, walking boots, crossbow, moonshine - all these are prototypes of new products that will soon become widespread.
For example, "Samodel" - self-assembled nanomachines. Or self-organizing smart building materials with which a house can be assembled like a constructor. Or "Samopek" - an autonomous stove-stove on energy sources.
Russian cultural code no. 8. think for three
It is understood now not in the right sense, but it would be worth it in the literal sense.
Russian trio, Far Far Away kingdom, three sons, three desires, three sisters, cross oneself three times, spit over one's shoulder three times, figure out for three - this is essentially the Russian trialectics, which was discussed above.
The Russian troika is a sports car of the pre-industrial period - the speed is 45 km / h, all three horses ride in different directions, the two side horses have their heads up, so they run "on the run", while they run at different heights - the two extreme horses raised the front one, therefore she has less load when running, and she sets the pace. The other two have to adjust to this high pace. That is, in order to go forward the fastest, three different horses must go in different directions at different heights.
This is the task of the Russian management school - to put together correctly what is moving in different directions.
Three sons
The older one was a smart kid ... - statics, monolectics, meaning (conditional smart guy)
The middle one was this way and that ... - dynamics, dialectics, benefit (conditional merchant)
The younger one was a fool at all ... - spontaneity, trialectics, benefit, innovation (conditional Emelya)
Then to think for three is ideally to have all three types of thinking from three specialists with comparable qualifications in making a decision, combining a) the meaning of the whole decision (wise guy), b) its benefit (merchant), and c) its benefit / innovation ( Emelya).
Based on materials lek tions Sergey Khaprov, director of the Institute of Systems Semantics
cultural code
Cultural code- the key to understanding this type of culture; unique cultural characteristics inherited by the peoples from their ancestors; it is information encoded in some form that makes it possible to identify a culture.
The cultural code defines a set of images that are associated with some set of stereotypes in the mind. This cultural unconscious is not what is said or clearly realized, but what is hidden from understanding, but manifests itself in actions. The cultural code of a nation helps to understand behavioral responses.
Types of cultural codes
There are three types of global cultural codes: pre-written (traditional), written (book) and screen, which is currently in the process of formation. In each cultural type there is a main cultural code, open to change and self-generation of new, secondary cultural codes - by their connection with the structures of social codes.
Cultural code in literature
The concept of the cultural code is devoted to the book of Cloter Rapay (fr.) “Cultural code. How we live, what we buy and why. For Rapay, the cultural code is “the unconscious meaning of this or that thing or phenomenon, be it a car, food, relationships, even a country in the context of the culture in which we are brought up.”
see also
Links
Notes
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See what the "Cultural Code" is in other dictionaries:
- (code) 1) the key to understanding this type of culture (pre-literate, written, screen periods). K. k. allows you to understand the transformation of meaning into meaning 2) a set of signs (symbols), meanings (and their combinations) that are contained in any subject ... Encyclopedia of cultural studies
Cultural determinism- a scientific concept about the decisive role of the culture of the people in the development of society, about culture as an autonomous entity, independent of any factors of development. In this concept, the "cultural code" (archetype of culture) of the people is considered as its ... ... Fundamentals of spiritual culture (encyclopedic dictionary of a teacher)
DETERMINISM CULTURAL- the concept, according to which (1) the phenomena of spiritual culture play a decisive role in the development of the community; (2) culture is seen as a relatively autonomous entity, independent of other spheres of society. life. D. to. usually characterized by...
double code- English, French. double code. The concept of postmodernism, which should explain the specific nature of artistic postmodern "texts" (under the "text" from a semiotic point of view is meant the semantic and formal aspect of any ... ...
- (Lem) Stanislav (b. 1921) Polish science fiction writer, futurologist, philosopher, culturologist. After graduating from high school in 1939, L. entered the medical. f t Lvov, university. During the years of occupation, L. was forced to interrupt his studies and worked as an auto mechanic, and after the war continued ... ... Encyclopedia of cultural studies
text analysis- Franz. analyze textuelle. The first version of deconstructivist analysis in the proper sense of the word, proposed by R. Barth. In it, the researcher shifts the focus of his scientific interests from the problem of the “work” as a whole, ... ... Postmodernism. Glossary of terms.
ART- 1. Professional activity aimed at building figurative forms, presented in the form of special artifacts of works I. Anthropological prerequisites for such activity constitute certain human properties that manifest themselves in ... ... Russian sociological encyclopedia
- (lat. cultura cultivation, education, veneration) the universe of artificial objects (ideal and material objects; objectified actions and relationships), created by mankind in the process of mastering nature and having structural, ... ... Philosophical Encyclopedia
A material object (artifact) acting in a communicative or translational process as an analogue of another object (object, property, phenomenon, concept, action), replacing it. 3. is the main. a means of culture, with its help ... ... Encyclopedia of cultural studies
Gustav Gustavovich (1879 1937) - philosopher, phenomenologist, founder of hermeneutics in Russia, one of the creators of the philosophy of language. Interests: philosophy, aesthetics, linguistics, logic, history, psychology, ethnology, literature. Most… … Encyclopedia of cultural studies
Books
- cultural code. Secrets of Extremely Successful Groups and Organizations, Coyle, D. Why Do Some Teams Succeed While Others Don't? Probably, successful teams consist of professionals, and unsuccessful teams consist of amateurs and lazy people? Daniel Coyle, American ...
