Dialogue of cultures. The Culture of Dialogue: In Search of Advanced Socio-Humanitarian Practices

On April 14–16, the Institute of Foreign Languages ​​of the Moscow City Pedagogical University held the I International Scientific and Practical Conference “Dialogue of Cultures. The Culture of Dialogue: In Search of Advanced Socio-Humanitarian Practices. M. Chigasheva , A. Ionova , V. Glushak , N. Merkish , I. Belyaeva , lecturers of the MGIMO Department of German Language took part in the conference .

The conference was devoted to topical issues of a theoretical and applied nature related to improving the quality of training for teachers of language and non-linguistic universities, linguists, translators, specialists in the field of intercultural communication, and teachers of foreign languages ​​in secondary schools. The conference was attended by 245 professors, doctors and candidates of sciences, doctoral students, graduate students and teachers from Russia, Austria, Bulgaria, Georgia, Italy.

In the framework of the plenary sessions, well-known Russian scientists dealing with various issues of intercultural communication, professors and doctors of sciences V.Safonova, E.Passov, S.Ter-Minasova, E.Tareva, A.Levitsky, T.Zagryazkina, A.Berdichevsky, N .Baryshnikov, V.Karasik, A.Schepilova and associate professor E.Mikhailova. The speakers shared with the conference participants the results of their research related to the development of the dialogue of cultures and its reflection in the modern educational paradigm. They noted the need to revise the general approach to the content of modern foreign language education, due to the state's need for highly qualified specialists of various profiles who are ready to carry out their professional activities in an intercultural dialogue on an equal footing.

The work was organized in nine sections devoted to the practical implementation of the dialogue of cultures in the context of teaching schoolchildren and university students of various profiles: “Dialogue of cultures as an object of study, description and mastery”, “Culture of dialogue: linguistic aspects”, “Translation in an intercultural paradigm”, “ Foreign language as a tool of intercultural communication”, “Intercultural approach and advanced educational practices”, “Intercultural paradigm as the basis of modern socio-humanitarian knowledge”.

Teachers of the Department of German at MGIMO had the opportunity to make presentations that aroused keen interest among the audience. I. Belyaeva considered in her speech the problems of teaching a foreign language within the framework of an intercultural approach. A. Ionova revealed the role of linguocultural concepts in the process of teaching foreign language professional communication. V. Glushak presented scenarios for changing the mode of dialogic communication in everyday German communication. M. Chigasheva dwelled on the role of proper names in the political discourse of the media and the problem of their translation. N.Merkish's report was devoted to the possibility of using the principle of dialogue of cultures when working with foreign-language mass media texts.

At the end of the work of the sections, the participants of the conference had the opportunity, within the framework of organized round tables and master classes, to discuss in more detail some issues of the content of teaching foreign languages, teaching translation, get acquainted with various strategies for equal status intercultural communication and advanced linguistic educational practices.

Based on the results of the conference, the need for further expansion and deepening of professional contacts between MGIMO teachers and teachers from other Russian and foreign universities was noted, which will facilitate the exchange of experience and advanced methods and technologies for teaching a foreign language to students of various areas of training within the framework of an intercultural approach.

Among all concepts that are difficult to understand, everything related to “culture” is probably the most incomprehensible for the guys who will take the test. And the dialogue of cultures, especially when it is required to give examples of such a dialogue, generally causes stupor and shock in many. In this article, we will analyze this concept in a clear and accessible way so that you do not experience a stupor in the exam.

Definition

Dialogue of cultures- means such interaction between carriers of different values, in which some values ​​become the property of representatives of another.

In this case, the carrier is usually a person, a person who has grown up within the framework of this value system. Intercultural interaction can occur at different levels, with the help of different tools.

The simplest such dialogue is when you, a Russian, communicate with a person who grew up in Germany, England, the USA or Japan. If you have a common language of communication, then you, realizing or not, will broadcast the values ​​of the culture in which you yourself grew up. For example, by asking a foreigner if they have street slang in their country, you can learn a lot about the street culture of another country, and compare it with yours.

Art can serve as another interesting channel of intercultural communication. For example, when you watch any Hollywood family movie or any other movie in general, it may seem strange to you (even in dubbing) when, for example, the mother of the family says to the father: “Mike! Why didn't you take your son to the baseball weekend?! But you promised!". At the same time, the father of the family blushes, turns pale, and generally behaves very strangely from our point of view. After all, the Russian father will simply say: “It didn’t grow together!” or “We are not like that, life is like that” - and he will go home about his business.

This seemingly minor situation shows how seriously they take promises (read your own words) in a foreign country and in ours. By the way, if you do not agree, write in the comments with what exactly.

Also, any form of mass interaction will be examples of such a dialogue.

Levels of cultural dialogue

There are only three levels of such interaction.

• First level ethnic, which occurs at the level of ethnic groups, read peoples. Just an example when you communicate with a foreigner will be an example of such interaction.
• Second level national. In truth, it is not particularly true to single it out, because a nation is also an ethnic group. Better to say - the state level. Such a dialogue occurs when some kind of cultural dialogue is built at the state level. For example, exchange students come to Russia from countries near and far abroad. While Russian students go to study abroad.
• The third level is civilizational. What is civilization, see this article. And in this one you can get acquainted with the civilizational approach in history.

Such interaction is possible as a result of what civilizational processes. For example, as a result of the collapse of the USSR, many states have made their civilizational choice. Many have integrated into Western European civilization. Others began to develop independently. I think you can give examples yourself if you think about it.

In addition, the following forms of cultural dialogue can be distinguished, which can manifest themselves at its levels.

Cultural assimilation- this is a form of interaction in which some values ​​are destroyed, and they are replaced by others. For example, in the USSR there were human values: friendship, respect, etc., which was broadcast in films, cartoons (“Guys! Let's live together!”). With the collapse of the Union, Soviet values ​​were replaced by others - capitalist ones: money, career, man is a wolf to man, and stuff like that. Plus computer games, in which cruelty is sometimes higher than on the street, in the most criminal district of the city.

Integration- this is a form in which one value system becomes part of another value system, there is a kind of interpenetration of cultures.

For example, modern Russia is a multinational, multicultural, and polyconfessional country. In a country like ours, there can be no dominant culture, since they are all united by one state.

Divergence- very simplified, when one value system dissolves into another, and affects it. For example, many nomadic hordes made their way through the territory of our country: Khazars, Pechenegs, Polovtsy, and they all settled here, and eventually dissolved in the local system of values, leaving their contribution to it. For example, the word “sofa” was originally called a small council of khans in the empire of Genghisides, and now it is just a piece of furniture. But the word has survived!

It is clear that in this short post, we will not be able to reveal all the facets necessary to pass the exam in social studies for high scores. So I invite you to our training courses , on which we reveal in detail all the topics and sections of social science, and also work on the analysis of tests. Our courses are a full-fledged opportunity to pass the exam for 100 points and enter a university on a budget!

Sincerely, Andrey Puchkov

Dialogue of cultures in a multinational educational environment

People in their purest form are always represented by children.

When the national dies in children, this means the beginning of the death of the nation.

G.N. Volkov

The dialogue of cultures is a situation of collision of "cultures of thinking, different forms of understanding" that are fundamentally irreducible to each other.

This concept is laid down in programs and curricula, in the concept of the development of education, voiced in lecture courses for teaching staff during advanced training. It can be found in various fields of knowledge - in art history, in cultural studies, in literary criticism, in pedagogy related to the education of representatives of ethnic cultures, as well as in sections of linguistics.

The formation of intercultural competencies of students and teachers, teaching the skills of tolerance, constructive interactions based on intercultural dialogue, as well as in the process of designing an educational environment for mutual understanding with the properties of multiculturalism, is one of the important conditions for building positive relationships with representatives of other cultures.

Multicultural pedagogy has its own history. Outstanding thinkers and teachers of the past dedicated their works to her.

Based on the concept of the community of people, their aspirations and needs, Ya.A. Comenius, considered the program of universal education of the entire human race, from the point of view of developing in children the ability to fulfill mutual duties, the ability to respect and love people, to live in peace with others.

In the formation of a personality, for understanding the role of multicultural education, the ideas of P.F. Kapterev on the relationship between the universal and the national in pedagogy. P.F. Kapterev considered learning the native language as an introduction to universal, along with national spiritual values. He urged to turn in education not to one people, but to many, as he insisted on the idea that the only bearer of true culture can be not only the native people, but also the peoples of other nationalities.

Provisions B.C. Bibler and M.M. Bakhtin make a significant contribution to understanding the essence of multicultural education. A person becomes unique in the world of culture, where more preferences are given to knowledge, thought, word, dialogue. Through communication with others, the comprehension of one’s own “I” takes place, in general, preference is given to the development of the individual in historical environments through the comprehension of cultures, awareness of culture with manifestations in space and time, as well as the definition of a person in the modern world, promotes a dialogue on their reproduction and interactions.

The concept of "multicultural education", as one of the first normative definitions, was given in 1977: "Education, including the organization and content of the pedagogical process, in which two or more cultures are represented, differing in linguistic, ethnic, national or racial characteristics."

However, despite the fact that multiculturalism has been inherent in the human community throughout its history, in Russia today the issue of educating the younger generation has become acute.

Based on the concept of the development of multicultural education in various institutions (kindergartens, schools), which states that all citizens of Russia are an integral part of the great Russian nation, regardless of ethnic, racial and religious affiliation, we can conclude that Whatthe need to introduce multiculturalism in order to form a positive attitude towards representatives of other nationalities should begin from birth. Since a child at a young age is open to everything new, as well as to any human culture, in the national sense.

To form the basis, the foundation in a multinational society for integration and socialization in the modern world, one of the missions of preschool and school education.

In order to form a versatile creative personality capable of effective and active life in a multinational educational environment, having an idea of ​​​​the Motherland, its history, traditions and customs, and also able to live with people of other nationalities in peace and harmony, it is necessary to apply certain forms and methods. aimed at developing the skills of social behavior of each student.

When teaching children of primary school age, it is supposed to get acquainted with the identity of a small ethnic group and the cultures of the Russian people, world and all-Russian culture, paying attention to common and special features.

For children of different nationalities, it is purposeful to organize an intercultural dialogue in the educational environment, which involves the study of the language, history, culture of the native people, the development of universal ethical, national and moral norms.

The implementation of the additional education program may undergo certain changes, taking into account both the age characteristics of the child and the educational process of the multicultural component in the working conditions of institutions. Directions of work: teaching languages ​​other than one or another nationality, mobile folk games and songs, folk crafts, choreography (national dances). In my practice, at various lessons, I spend physical minutes, with elements of outdoor folk games and national dances, to create a favorable psychological climate in the children's team.

The development of the surrounding space by school-age children within the framework of multicultural education in a multinational educational environment can be presented in the form of the following table:

Table 1.

At each stage of a child's life, there is a knowledge of oneself as a harmoniously developed personality, included in the process of transferring a unique ethno-cultural heritage in a multinational educational environment. The logic of building the stages is built in such a way that the perception of the culture and customs of the family closely intersects with the culture of its own and neighboring peoples, where the child understands the common belonging to the world culture.

At the heart of the educational system, project activities should be implemented, through the idea of ​​which, in children, by watching various multinational films, presentations, learning a foreign language, various types of conversations, theatrical performances, outdoor games of different peoples, the existence of many heterogeneous cultures is adapted to different values. The interaction between children of different customs and traditions leads to ethnic tolerance of younger students, namely the absence of a negative attitude towards a different ethnic culture.

Based on the above, we can conclude that the need for the formation of multiculturalism and ethnic tolerance in children of primary school age is the main link in preparing them for life, while observing the basic norms of behavior, in a multinational society. In the process of upbringing and education, a civic position is formed and historically stable values ​​are consolidated.

Bibliography:

Bibler V.S. From science to the logic of culture: Two philosophical introductions to the XXI century. M., 1991

Palatkina G.V. Ethnopedagogical factors of multicultural education - M., 2003.- 403p.

Suprunova L. L. Multicultural education in modern Russia // Magister. - 2000. - No. 3. - S. 79-81.

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This article reveals a culturological approach as a theoretical basis for the mental education of a future teacher who is able to work effectively in a multicultural educational environment; the concept of "dialogue of cultures" is considered, on the basis of which it is possible to analyze modern trends in the development of higher education pedagogy; substantiates the significance of dialogic culture as the most important component of the professional and personal competence of a modern specialist; the educational potential of pedagogical disciplines and technologies for organizing educational and cognitive activities in higher education are revealed, which ensure the effective implementation of the dialogue of cultures as a means of mental education of the future teacher. The dialogue of cultures in modern higher education forms such general scientific and professional competencies as the ability to understand the meaning of culture as a form of human existence; be guided in their activities by modern principles of dialogue and cooperation; readiness for a tolerant perception of social and cultural differences, respectful and careful attitude to the historical heritage and ethno-cultural traditions of various peoples. The dialogue of cultures in the study is designated as a means of self-organization of personal reflection, characterized by a focus on cooperation in communication, recognition of the partner’s right to his own point of view and its protection, the ability to listen and hear the partner, the willingness to look at the subject of communication from the partner’s position, the ability to sympathize, empathy.

culture

cultural approach

the concept of "dialogue of cultures"

mental education of the future teacher

ways to implement the dialogue of cultures in higher education

2. Bakhtin M.M. Aesthetics of verbal creativity. - M., 1979. - 314 p.

3. Berdyaev N.A. The meaning of history. - M., 1990. - 245 p.

4. Bondarevskaya E.V. Theory and practice of personality-oriented education. - Rostov-on-Don, 2000. - 254 p.

5. Pedagogy: personality in humanistic theories and education systems: textbook / ed. E.V. Bondarevskaya. - M., 1999. -560 p.

6. Ushinsky K.D. On the need to make Russian schools Russian // History of pedagogy in Russia: a reader for students. humanitarian faculty. higher textbook establishments / comp. S.F. Egorov. - M., 2002. - S. 227-230.

7. Chapaev N.K., Vereshchagina I.P. Modern problems of mental education in the light of K.D. Ushinsky // Historical and pedagogical journal. - 2012. - No. 1. - P. 118–126.

8. School of dialogue of cultures: Ideas. Experience. Problems / under total. ed. V.S. Bibler.-Kemerovo, 1993. - 414 p.

In the context of the social, cultural, ethnic and religious diversity of Russian society, the preparation of a future teacher who is able to create an atmosphere of mutual understanding, dialogue and cooperation in a multinational and multicultural school is becoming a paramount task of higher professional and pedagogical education in the Russian Federation.

The training of a competent specialist in the context of the above is impossible without taking into account the cultural component of the content of higher education. If we turn to a meaningful analysis of the concept of "culture", then it most often acts as a synonym for progressive spiritual and material values ​​of both an individual and all of humanity. So, for example, N.A. Berdyaev believed that “culture is connected with the cult of ancestors, with legend and tradition. It is full of sacred symbolism, it contains signs and similarities of other spiritual activities. Every culture, even material, is a culture of the spirit; every culture has a spiritual basis - it is a product of the creative work of the spirit on the natural elements.

Today, at a sharp turning point in our history, the mental education of future teachers, more than ever, should be based on national values, traditions and national culture. Another founder of Russian pedagogy K.D. Ushinsky formulated the principle of a directly proportional relationship between the level of development of the self-consciousness of the people and the level of borrowing. According to this principle, the greater the national character in a public education, the more freely it can borrow whatever it pleases from other peoples. The core of mental education, according to K.D. Ushinsky, should be the study of the native language, national culture, including religious culture and the history of the Fatherland, as well as the formation of respect for one's fatherland. Emphasizing the extreme importance of preserving and enhancing national cultural traditions, K.D. Ushinsky introduces into the scientific circulation of pedagogy the category of nationality, which for him has a pronounced mental coloring. According to N.K. Chapaev and I.P. Vereshchagina, “... the power of genius K.D. Ushinsky manifests himself in the fact that he sees the possibility of eliminating socio-economic troubles not in revolutionary transformations, not in the “revival of Russia”, not in the “building of a new Russia”, but on the ways of multiplying and enriching knowledge of Russia and self-respect.

In the works of the teacher-researcher E.V. Bondarev's mentality is defined as a characteristic of the way of life of a nation, a social community, and mentality is defined as a reflection of the attitude of individuals, their ideas about the mentality of other people, about the forms of their behavior. Mentality is the most important characteristic that reveals the cultural, value potential of the individual and determines the formation of his worldview in the future. Mentality expresses beliefs and traditions conditioned by collective ideas, containing values, attitudes, motives and behavior patterns in the mind. Acquaintance with the national culture is one of the most important areas of education of the younger generation, it forms the spiritual basis for the formation of a personality, the education of its mentality.

In interpreting the trends in the development of modern education in Russia and its mental characteristics, one can meet several points of view. According to one of them, the Russian system of education and upbringing is in a deep crisis. The second point of view is based on the installation, according to which, if we integrate all the best that has been created in domestic pedagogy with what has been developed in the field of education and upbringing in Western Europe and the USA, then we will certainly solve all our pedagogical problems. We are supporters of the point of view, according to which, in the conditions of a multinational multicultural society, the key to our progress in the field of education and upbringing is the constant reliance on our cultural, educational and educational values ​​and traditions; on critical reflection of foreign experience in the field of education and upbringing; on a deep knowledge and assimilation of the ethnopedagogics of the peoples of Russia, in which a huge spiritual and moral potential is laid, a rich experience in the formation of a culture of interethnic communication has been accumulated. Our country is a "spiritual space" for the dialogue of original cultures, various peoples and nationalities living on it.

Dialogicity is organically inherent in man at all stages of his evolution. “Life is dialogic by nature,” says M.M. Bakhtin, - to live means to participate in a dialogue: to question, to listen, to answer, to agree, etc. In this dialogue, a person participates with his whole and whole life: with his eyes, lips, soul, deeds. He puts his whole self into the word, and this word enters into the dialectical fabric of human life, into the world symposium ... Every thought and every life is poured into an unfinished dialogue. V.S. Bibler, explaining the features of his concept of the “School of the Dialogue of Cultures”, notes that “the transfer of modern knowledge and the development of a culture of thinking, moral culture are completely different tasks. Not ready-made knowledge, skills, skills, but the culture of their formation, transformation, transformation - this is what a graduate of our school should have. In the modern socio-cultural situation, a person is at the turn of cultures, interaction with which requires dialogism, understanding, respect for the “cultural identity” of other people.

Modern research shows that the implementation of the concept of "dialogue of cultures" in the educational space is possible in several directions. Firstly, the strengthening of dialogicity, criticality in comprehending the world around us, which surrounds us, which we study, including through involvement in joint activities with other people. Secondly, the development of a person's internal dialogue for in-depth understanding and comprehension of oneself. Thirdly, it is the strengthening of dialogue between all participants in the educational process.

"Dialogue of cultures" as an element of culturological and competence-based approaches in the training of a future specialist is intended to form such general scientific and professional competencies as

● ability to understand the meaning of culture as a form of human existence;

● be guided in their activities by modern principles of tolerance, dialogue and cooperation;

● readiness for a tolerant perception of social and cultural differences, respectful and careful attitude to the historical heritage and cultural traditions of different peoples.

The studies of E.V. Bondarevskaya. Dialogicality in her research is considered as a criterion of self-organization of personal reflection, characterized by a focus on partnership in communication, recognition of the partner’s right to his own point of view and its defense, the ability to listen and hear the partner, the willingness to look at the subject of communication from the partner’s position, the ability to sympathize, empathy. The use of dialogue, in her opinion, will allow achieving a high level of self-organization - the transition of trainees to the status of subjects in conditions where

● the dialogue will really become an exchange of information (the content of culture), and not the imposition of "correct" positions, knowledge will be interpreted as part of culture, and not a reproductive reproduction of the material read;

● there will be a "complementation" of opinions, and not a guide to the "only true" answer of the teacher (teacher);

● the teacher (teacher) will encourage students (students) to think, critically evaluate, motivate, while using indirect control mechanisms.

However, the ability to conduct a productive dialogue with students, taking into account the above principles, has not yet become the professional property of every university teacher. In our opinion, this is possible only under one condition - if a teacher of higher education masters teaching technologies aimed at forming a dialogic culture of a future specialist. This problem is especially relevant in the preparation of future teachers. It is in the process of educational and cognitive activity at the university that future teachers master the methods, forms and culture of organizing dialogue, gain the experience of dialogue communication in order to further implement it in their professional activities. In addition, cooperation and dialogue in the educational process provide the personal-semantic development of the subjects of interaction, where the mechanisms of self-development, self-realization and self-education of the personality of the future specialist come into play.

Many years of practical experience in teaching at the Sterlitamak branch of the Bashkir State University at the faculties that train teachers for work in a multinational school (Faculty of Bashkir Philology, Faculty of Philology (Russian department, Tatar-Russian department, Chuvash-Russian department, foreign department)), shows that effective implementation of the dialogue of cultures as a means of mental education of students involves the inclusion in the content of pedagogical education of such elements as

● expansion of the ethno-cultural and ethno-pedagogical components through the assimilation of knowledge in ethno-pedagogy and ethno-psychology;

● mastering the content, forms and methods of pedagogy and psychology of interethnic communication;

● formation of appropriate skills and abilities to use the acquired knowledge in practical activities in a multicultural educational environment;

● development and improvement of the necessary personal qualities of the future teacher.

The implementation of the dialogue of cultures as an important means of mental education of the future teacher is possible under the condition of effective organization of such areas of activity of a higher school teacher as

● determination and use in the educational process of the spiritual and moral potential of folk pedagogy;

● understanding of folk pedagogy as an ideological and instrumental basis for the professional processes of socialization and personality development;

● formation of students' pride in their culture and at the same time overcoming their national prejudices and prejudices;

● use of the educational potential of folk pedagogy, in the traditions of which there are unlimited possibilities for improving the culture of interethnic relations;

● formation of positive motivation among future teachers for the implementation of ethno-cultural education and upbringing of children, development of their susceptibility to cultural pluralism, knowledge of the features and traditions of education in foreign pedagogy;

● equipping teachers with knowledge about the socialization of children in different ethnic cultures, about the peculiarities of interethnic interaction, about models and technologies for introducing an ethnocultural component into the education of pupils and preparing them for effective interethnic interaction;

● mastering and taking into account in the educational work the psychological characteristics of students of different cultures and nationalities;

● equipping students with methods for diagnosing the ethnopsychological characteristics of students, methods and means of folk pedagogy.

Particular attention in the pedagogy classes is paid to the problem of interaction between people of different races, cultures and religions in historical and comparative aspects, which allows students to better understand the complex problems of modern education. The solution of the set tasks is facilitated by the study of such special courses and elective courses as "Natural Pedagogy", "Ethnopedagogy and Ethnopsychology", "Polycultural Education", "Comparative Pedagogy", "Spiritual and Moral Education in the Modern Educational Space", "Psychological and Pedagogical Determinants formation of tolerant consciousness of the individual”, “Folk gaming culture”, etc.

Effective ways to implement the dialogue of cultures as a means of mental education in the process of preparing a future teacher are such as

● visiting performances, local history museums, exhibition halls;

● organization of holidays (for example, “My genealogy” (“Shezhere bayramy”)), competitions, quizzes, competitive programs with the inclusion of ethno-pedagogical material, ethno-pedagogical expeditions;

● analysis of situations using examples from the practice of forming a culture of interethnic communication.

A huge educational potential in terms of the implementation of the dialogue of cultures as a means of education is also embedded in interactive and active forms and methods of work that form a steady interest in the process of developing personal dialogic culture and the need for self-development, such as

● work in microgroups to draw up outline plans for extracurricular activities focused on universal and national values;

● creative, individual-group forms of work on studying, illustrating and dramatization of folk national customs, holidays and traditions;

● "protection of projects", business games, educational discussions, "round tables", presentations aimed at discussing the problems of forming a culture of interethnic communication;

● research assignments, master classes on comparative analysis of various folk education systems;

● travel games, role-playing games (“Russia is my Motherland”, “Journey through the Republic of Bashkortostan”, etc.);

● game and communicative trainings for students to acquire the experience of interethnic communication while studying at school, in the family, in a communication environment.

A significant role in the implementation of the dialogue of cultures as a means of education in higher education is played by cultural and sports events using folk customs and traditions, during which a special educational environment is formed, providing each student with the opportunity to show their creative abilities and opportunities in an informal setting.

The problem of implementing the dialogue of cultures as a means of mental education of the future teacher must be considered comprehensively, meaning the creation of an educational space in a higher educational institution that contributes to the effective preparation of a future specialist for work in a multinational and multicultural environment.

Reviewers:

Kozlova P.P., Doctor of Pedagogy, Professor of the Department of Pedagogy, Sterlitamak Branch of the Bashkir State University, Sterlitamak;

Fatykhova A.L., Doctor of Pedagogy, Professor of the Department of Pedagogy, Sterlitamak Branch of the Bashkir State University, Sterlitamak.

The work was received by the editors on November 29, 2013.

Bibliographic link

Valeeva R.R., Abdrakhmanova M.V. DIALOGUE OF CULTURES AS A MEANS OF MENTAL EDUCATION OF A FUTURE TEACHER IN A MODERN HIGHER SCHOOL // Fundamental Research. - 2013. - No. 10-13. – S. 2949-2953;
URL: http://fundamental-research.ru/ru/article/view?id=32942 (date of access: 06/22/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

DIALOGUE OF CULTURES- a concept that has received wide circulation in philosophical journalism and essayism of the 20th century. Most often it is understood as the interaction, influence, penetration or repulsion of different historical or modern cultures, as a form of their confessional or political coexistence. In the philosophical works of V.S. Bibler, the concept of a dialogue of cultures is put forward as a possible foundation of philosophy on the eve of the 21st century.

The philosophy of modern times from Descartes to Husserl was explicitly or implicitly defined in its basis as the teaching of science. The idea of ​​culture that exists in it is most definitely expressed by Hegel - this is the idea of ​​development, (self) education of the thinking spirit. This is a culture filmed in the forms of the existence of science, which is typical for a very specific culture - the culture of the New Age. However, in reality, culture is built and “developed” in a completely different way, so that science itself can be seen on the contrary, as an element of an integral culture.

There is an area that does not fit into the scheme of development - this is art. It cannot be said that Sophocles was "removed" by Shakespeare, and Picasso is "more specific" (richer, more meaningful) than Rembrandt. On the contrary, the artists of the past open up new facets and meanings in the context of contemporary art. In art, "earlier" and "later" are simultaneous. It is not the scheme of "ascension" that operates here, but the composition of a dramatic work. With the appearance on the stage of a new "character" - a work, author, style, era - the old ones do not leave the stage. Each new character reveals new qualities and inner intentions in characters who have previously entered the scene. In addition to space, a work of art implies another dimension of its existence: an active relationship between the author and the reader (viewer, listener). A work of art addressed to a possible reader is a work of dialogue through the ages - the author's answer to the imaginary reader and his question to him as an accomplice of human existence. By the composition, the structure of the work, the author also produces his reader (viewer, listener), while the reader, for his part, understands the work only insofar as he performs it, fills it with meaning, contemplates, refines, understands the “message” of the author with himself, with his original being. He is a co-author. The unchanging work contains the event of communication performed in a new way each time. Culture turns out to be a form in which the historical existence of man does not disappear along with the civilization that gave birth to him, but remains the experience of being of man filled with universal and inexhaustible meaning. Culture is my being, separated from me, embodied in a work, addressed to others. The peculiarity of the historical existence of art is only a clear case of a universal phenomenon - being in culture. The same dramatic relationship exists in philosophy. Plato, Nicholas of Cusa, Descartes, Hegel descend from the (Hegelian) ladder of "development" onto the single stage of a worldwide philosophical symposium (as if the scope of Raphael's "School of Athens" had expanded infinitely). The same phenomenon is revealed in the sphere of morality: in an internal dialogical clash, moral vicissitudes are conjugated, concentrated in different images of culture: the hero of antiquity, the passion-bearer of the Middle Ages, the author of his biography in modern times ... Moral self-consciousness requires the inclusion in the personal conscience of the ultimate questions of human existence other cultures. In the same vein of culture, it is necessary to understand the development of science itself, which in the 20th century. experiences a "crisis of foundations" and focuses on its own principles. She is again puzzled by elementary concepts (space, time, set, event, life, etc.), with respect to which equal competence of Zeno, Aristotle, Leibniz is allowed.

All these phenomena acquire meaning only as elements of a single Organon of culture. Poet, Philosopher, Hero, Theorist, Mystic - in every epochal culture they are connected as characters in a single drama, and only in this capacity can they enter into a historical dialogue. Plato is contemporary with Kant and can be his interlocutor only when Plato is understood in his inner communion with Sophocles and Euclid, and Kant in his communion with Galileo and Dostoevsky.

The concept of culture, in relation to which the concept of dialogue of cultures alone makes sense, necessarily includes three aspects.

(1) Culture is a form of simultaneous existence and communication of people of different - past, present and future - cultures. Culture becomes culture only in this simultaneity of communication between different cultures. In contrast to ethnographic, morphological and other concepts of culture, one way or another understanding it as a self-contained object of study, in the concept of dialogue, culture is understood as an open subject of possible communication.

(2) Culture is a form of self-determination of an individual in the horizon of personality. In the forms of art, philosophy, morality, a person removes ready-made schemes of communication, understanding, ethical decision that have grown together with his existence, concentrates at the beginning of being and thought, where all the certainties of the world are only still possible, where the possibility of other principles, other definitions of thought and being opens up. These facets of culture converge at one point, at the point of the last questions of being. Two regulative ideas are conjugated here: the idea of ​​personality and the idea of ​​reason. Reason, because the question is about being itself; personality, because the question is about being itself as my being.

(3) The world of culture is the "world for the first time". Culture in its works allows us, as it were, to regenerate the world, the existence of objects, people, our own existence, the existence of our thoughts from the plane of the canvas, the chaos of colors, the rhythms of verse, philosophical aporias, moments of moral catharsis.

The idea of ​​a dialogue of cultures makes it possible to understand the architectonic structure of culture.

(1) One can speak of a dialogue of cultures only if culture itself is understood as a sphere of works (not products or tools). Only the culture embodied in the work can be a place and form of a possible dialogue, since the work carries the composition of the dialogue between the author and the reader (viewer, listener).

(2) Historical culture is a culture only on the verge of a dialogue of cultures, when it is itself understood as one integral work. As if all the works of this era were "acts" or "fragments" of a single work, and one could assume (imagine) a single author of this integral culture. Only if this is possible, it makes sense to talk about the dialogue of cultures.

(3) To be a product of culture means to be in the sphere of attraction of some prototype, the original concept. For antiquity it eidos - the “number” of the Pythagoreans, the “atom” of Democritus, the “idea” of Plato, the “form” of Aristotle, but also the fate of tragic poets, sculpture, character ... Thus, the work “Ancient Culture” suggests, as it were, one author, but together and an infinite multiplicity of possible authors. Each philosophical, artistic, religious, theoretical work of culture is a kind of focus, the center of the entire cultural polyphony of the era.

(4) The integrity of culture as a work of works presupposes the existence of one – dominant – work, which makes it possible to understand the diversity of works as an architectonic whole. Tragedy is supposed to be such a cultural microcosm for ancient culture. To be in culture for an ancient person meant to be included in the tragic situation of the hero-chorus-god-spectator, to experience catharsis . For the Middle Ages, such a “microsociety of culture” is “being-in-(o)circle-of-the-temple”, which makes it possible to draw into one mystical peripetia both theological, religious, artisanal, and guild… definitions of medieval civilization as a culture.

(5) Culture as the basis of dialogue presupposes some kind of internal anxiety of civilization, fear for its disappearance, as if an internal exclamation “save our souls”, addressed to future people. Culture, therefore, is formed as a kind of request to the future and the past, as an appeal to everyone who hears, is associated with the last questions of being.

(6) If in culture (in a work of culture) a person puts himself on the brink of non-existence, goes to the last questions of being, he somehow approaches the questions of philosophical and logical universality. If culture presupposes a single subject that creates culture as a single multi-act work, then culture thereby pushes its Author beyond the limits of proper cultural definitions. The subject who creates culture and the subject who understands it from the outside stand, as it were, behind the walls of culture, comprehending it logically as a possibility at points where it does not yet exist or already does not exist. Antique culture, medieval culture, Eastern culture are historically present, but at the moment they enter the sphere of the last questions of being, they are comprehended not in the status of reality, but in the status of the possibility of being. The dialogue of cultures is possible only when culture itself is understood in the limit, in its logical beginning.

(7) The idea of ​​a dialogue of cultures presupposes a certain gap, a kind of "no man's field" through which the cross-talk of cultures takes place. So, with the culture of antiquity, the dialogue is carried out by the Renaissance, as it were, through the head of the Middle Ages. The Middle Ages are included in this dialogue, and are removed from it, revealing the possibility of direct communication of the New Age with ancient culture.

The concept of dialogue itself has a certain logic.

(1) The dialogue of cultures logically presupposes going beyond the limits of any given culture to its beginning, possibility, emergence, to its non-existence. This is not a dispute of self-importance of wealthy civilizations, but a conversation of different cultures in doubt about their own abilities to think and be. But the sphere of such possibilities is the sphere of the logic of the beginnings of thought and being, which cannot be understood in the semiotics of meanings. The logic of the dialogue of cultures is the logic of meaning. In the dispute between the beginning of one logic of a (possible) culture and the beginning of another logic, the inexhaustible meaning of each culture is endlessly developed and transformed.

(2) The schematism of the dialogue of cultures (as a logical form) also presupposes the ambivalence of a given culture, its non-coincidence with itself, doubtfulness (possibility) for itself. The logic of the dialogue of cultures is the logic of doubt.

(3) A dialogue of cultures is not a dialogue of present, historical data and cultures fixed in this reality, but a dialogue of the possibilities of being a culture. The logic of such a dialogue is the logic of transduction, the logic of (a) the transformation of one logical world into another logical world of an equal degree of generality, and (b) the logic of the mutual substantiation of these logical worlds at their point of origin. The point of transduction is a proper logical moment in which dialogizing logics arise in their logical determination, regardless of their actual (or even possible) historical existence.

(4) "Dialogic" is realized as the logic of paradox. A paradox is a form of reproduction in logic of extra- and pre-logical definitions of being. The existence of cultures (the ontology of culture) is understood (a) as the realization of certain possibilities of an infinitely possible mysterious, absolute existence and (b) as the possibility of the corresponding existence of subjects co-authoring in the discovery of the mystery of existence.

"Dialogue of cultures" is not a concept not of abstract cultural studies, but of a philosophy that seeks to comprehend the deep shifts of culture; at the turn of the 20th–21st centuries it is a projective concept of contemporary culture. The time of the dialogue of cultures is the present (in its cultural projection for the future). The dialogue of cultures is a form of (possible) culture in the 21st century. The 20th century is the culture of beginning culture from the chaos of modern life, in a situation of constant return to the beginning with painful awareness of one's personal responsibility for culture, history, and morality. Culture of the 20th century to the extreme activates the co-authorship of the reader (viewer, listener). The works of historical cultures are therefore perceived in the 20th century. not as "examples" or "monuments", but as experiences of beginning - to see, hear, speak, understand - to be; the history of culture is reproduced as a modern dialogue of cultures. The cultural claim (or possibility) of modernity is to be contemporaneity, coexistence, a dialogical community of cultures.

Literature:

1. Bibler V.S. From science to the logic of culture. Two philosophical introductions to the twenty-first century. M., 1991;

2. He is. Mikhail Mikhailovich Bakhtin, or Poetics of Culture. M., 1991;

3. He is. On the verge of the logic of culture. Favorite book essays. M., 1997.

V.S. Bibler, A.V. Akhutin