Each person, like each generation, comes into the world at a certain level of cultural development. To live in this world, a person needs all the cultural conquests achieved by society. They adapt a person in the world, adapt him to reality, helping him to carry out his life activity. Culture offers everyone a system of actions that connects him with surrounding reality, ways and means of solving the problems facing him. Society as a whole in the face of any cataclysms (environmental crisis, destructive war, epidemic, etc.) draws strength, methods and forms of its revival and further development. For example, at the beginning of the Middle Ages - in V-VI centuries, which are called "dark", - the destructive power of the barbarian tribes destroyed almost all the achievements ancient world, cities lay in ruins, many crafts were lost, and epidemics completed what the barbarians did not have time to do. Europe returned to the wooden plow and other primitive tools, and wooden construction resumed again. But the cultural memory of mankind made it possible to restore, develop and improve life European nations. Already during the reign Charlemagne(742-814), who did not disdain to learn to read and write at the age of 40 and gathered many scientists of the East and artists at his court, managed to revive many of the achievements of European culture.
2. cognitive function
Every thing created by people is objectified knowledge. In order to properly use the thing, you must first dis-objectify this knowledge and make it your own (master it). Thus, any human activity becomes a source of knowledge. In addition, there are forms of knowledge preservation in society: morality stores knowledge about human relations; art and religion make attempts - each in its own form - to give systemic knowledge about the world; and, finally, science examines the essential aspects and connections of the world. Culture allows you to successfully master these forms of knowledge in any field of activity.
3. Communicative function
Usually the term communication(lat. communication<communico“I make common, connect, communicate”) is understood as communication. The fact is that communication “includes direct contact of one person with another”, “an element of personal relationships, a live exchange of something (for example, information, activity)”. This form of relations in society is a special case of communication. But there are other levels of such relations - communication between generations, peoples, epochs in time and space. It is culture that makes such communication possible and productive. Culture retains the forms and methods of communication and transmission of information, offers certain traditions, accumulated experience, standards, ideals, and more. It can be said that culture is communicable, as opposed to lack of culture, for which interaction with the world is expressed in a destructive or hostile form, in this or that conflict, and therefore is impossible or difficult.
4. Regulatory function
Culture carries the standards developed by mankind and relating to all spheres of human existence in the world. The implementation of the communicative function involves the development of existing standards before the creation of new ones begins. There are cultures of the traditional hip, in which the inertia of the norms of past generations prevails over the present. Such is the culture of China, which has preserved and practically legitimized the traditions of antiquity. There are cultures in which there is an exchange of norms and traditions of the past between generations, cultures in which there is no pressure of the past on the present. And, finally, those in which the latest standards and traditions sweep aside past values, such as, for example, American culture. But whatever the type of culture, all aspects of society are governed by its norms.
5. Humanistic function
Man is the main object and subject of any culture. Culture does not exist outside of man, just as man does not exist outside of culture. Being torn out of the cultural environment, a person degrades. Genuine culture elevates a person, makes him a highly moral being, a personality. It can be said that the true goal of true culture is man himself.
Each society can offer only two types of organization of relations between people: individualization and socialization. In conditions individualization there is a high interest in each individual person, society needs to have as many unique, original people as possible, actively contributing to social progress. Therefore: each person is an end, society is a means. An example of individualization can be the Renaissance, when society simply needed a person who initiated all sorts of undertakings, who was creative in any business. The history of this time shows that it was such people who ensured rapid technical, scientific and artistic progress. However, individualization, with all its positive aspects, carries social egoism, confrontation between different individuals and social groups, which is why the Renaissance, in addition to the rise of talent in society, was still fraught with the most irreconcilable conflicts. (Recall that the Renaissance is rich not only in artists and scientists, but also in equally powerful villains. These are real Medici and Macbeth created by the genius of Shakespeare).
Socialization presupposes the orderliness of human relations, normativity. Here the main place and the main role are assigned to society. The individual always occupies a subordinate position. Here it is only a means, and society is the end. Therefore, socialization creates the realm of the standard, individuality falls into the grip of mandatory forms of activity, the initiative is not too approved, and often punished. The presence of any dominant idea requires unconditional obedience, dissent is expelled. But however reactionary such principles of society may seem, they can also lead a society to prosperity, especially at the initial stage of its existence. An example of such a social organization in the past of mankind is the Roman Empire.
The complex and multi-level structure of culture determines the diversity of its functions in the life of a person and society. But regarding the number of functions of culture among culturologists there is no complete unanimity. Nevertheless, all authors agree with the idea of multifunctionality of culture, with the fact that each of its components can perform different functions.
The adaptive function is the most important function of culture, ensuring the adaptation of a person to the environment. It is known that the adaptation of living organisms to their environment is a necessary condition for their survival in the process of evolution. Their adaptation occurs due to the work of the mechanisms of natural selection, heredity and variability, which ensure the survival of individuals that are most adapted to the environment, the preservation and transmission of useful traits to the next generations. But it happens in a completely different way: a person does not adapt to the environment, to changes in the environment, like other living organisms, but changes the environment in accordance with his needs, redoing it for himself.
When the environment is transformed, a new, artificial world is created - culture. In other words, a person cannot lead a natural way of life, like animals, and in order to survive, he creates an artificial habitat around himself, protecting himself from adverse environmental conditions. A person gradually becomes independent of natural conditions: if other living organisms can live only in a certain ecological niche, then a person is able to master any natural conditions for the estimates of the formation of an artificial world of culture.
Of course, a person cannot achieve complete independence from the environment, since the form of culture is largely due to natural conditions. The type of economy, dwellings, traditions and customs, beliefs, rites and rituals of peoples depend on natural and climatic conditions. So. the culture of mountain peoples differs from the culture of peoples leading a nomadic way of life or engaged in sea fishing, etc. Southern peoples use a lot of spices in cooking to delay spoilage in hot climates.
As culture develops, humanity provides itself with ever greater security and comfort. The quality of life is constantly improving. But having got rid of the old fears and dangers, a person stands face to face with new problems that he creates for himself. For example, today one can not be afraid of the formidable diseases of the past - plague or smallpox, but new diseases have appeared, such as AIDS, for which no cure has yet been found, and other deadly diseases created by man themselves are waiting in the military laboratories. Therefore, a person needs to protect himself not only from the natural habitat, but also from the world of culture, artificially created by man himself.
The adaptive function has a dual nature. On the one hand, it manifests itself in the creation of specific means of protecting a person - the means of protection necessary for a person from the outside world. These are all the products of culture that help a person to survive and feel confident in the world: the use of fire, the storage of food and other necessary things, the creation of productive agriculture, medicine, etc. At the same time, they include not only objects of material culture, but also those specific means that a person develops to adapt to life in society, keeping him from mutual extermination and death - state structures, laws, customs, traditions, moral standards, etc. d.
On the other hand, there are non-specific means of protecting a person - culture as a whole, existing as a picture of the world. Understanding culture as a “second nature”, a world created by man, we emphasize the most important property of human activity and culture - the ability to “doubling the world”, separating in it sensory-objective and ideal-figurative layers. Linking culture with the ideal image world, we get the most important property of culture - to be a picture of the world, a certain grid of images and meanings through which the surrounding world is perceived. Culture as a picture of the world makes it possible to see the world not as a continuous flow of information, but as ordered and structured information. Any object or phenomenon of the outside world is perceived through this symbolic grid, it has a place in this system of meanings, and it will be assessed as useful, harmful or indifferent to a person.
Sign function
The sign, significative function (naming) is associated with culture as a picture of the world. The formation of names and titles is very important for a person. If some object or phenomenon is not named, does not have a name, is not designated by a person, they do not exist for him. Having given a name to an object or phenomenon and assessing it as threatening, a person simultaneously receives the necessary information that allows him to act in order to avoid danger, since when marking a threat, it is not only given a name, but it fits into the hierarchy of being. Let's take an example. Each of us at least once in his life was sick (not with a mild cold, but with some fairly serious illness). At the same time, a person experiences not only painful sensations, feelings of weakness and helplessness. Usually, in this state, unpleasant thoughts come to mind, including about a possible fatal outcome, the symptoms of all diseases that you have heard about are recalled. The situation is straightforward according to J. Jerome, one of the heroes of whose novel "Three Men in a Boat, Not Counting the Dog", studying a medical reference book, found in himself all diseases, except for puerperal fever. In other words, a person experiences fear because of the uncertainty of his future, because he feels a threat, but knows nothing about it. This significantly worsens the general condition of the patient. In such cases, a doctor is called, who usually makes a diagnosis and prescribes treatment. But relief occurs even before taking medication, since the doctor, having made a diagnosis, gave a name to the threat, thereby inscribing it in the picture of the world, which automatically gave information about possible means of combating it.
It can be said that culture as an image and picture of the world is an ordered and balanced scheme of the cosmos, it is the prism through which a person looks at the world. It is expressed through philosophy, literature, mythology, ideology and in human actions. Most members of the ethnos are fragmentarily aware of its content, in full it is available only to a small number of specialist in cultural studies. The basis of this picture of the world are ethnic constants - the values and norms of ethnic culture.
1. CULTURE AS A CONCEPT OF CULTUROLOGY .................................................. 3
2. FUNCTIONS OF CULTURE ............................................... ............................... 6
2. 1. The adaptive function of culture............................................... ................... 6
2. 2. Significative function ............................................... ......................... 7
2. 3. Cognitive (epistemological) function .......................................................... 8
2. 4. Communicative function of culture.................................................... ....... ten
2. 5. Integrative function of culture............................................... ............. 12
2. 6. Normative (regulatory) function ........................................................ ......... 12
2. 7. Axiological function............................................... ........................ fourteen
2. 8. The function of socialization and inculturation .............................................. ... fifteen
LITERATURE................................................. ............................................. eighteen
1. CULTURE AS A CONCEPT OF CULTUROLOGY
The concept of "culture" is interpreted in domestic and foreign scientific literature ambiguously. Understanding its many semantic shades and definitions, as well as understanding what culture is after all, will help us to know the possible options for using this concept in history.
More than 2 thousand years have passed since the Latin word "colere" was used to denote the cultivation of the soil, land. But the memory of this is still preserved in the language in numerous agricultural terms - agriculture, potato culture, cultivated pastures, etc.
Already in the 1st century BC e. Cicero applied this concept to a person, after which culture began to be understood as the upbringing and education of a person, an ideal citizen. At the same time, it was believed that the signs of a cultured person are a voluntary restriction of their desires, spontaneous actions and bad inclinations. Therefore, the term "culture" then denoted the intellectual, spiritual, aesthetic development of man and society, emphasizing its specificity, highlighting the world created by man from the world of nature.
In everyday life, we usually attach approval to the word "culture", understanding this word as a certain ideal or ideal state with which we compare the evaluated facts or phenomena. Therefore, we often talk about professional culture, about the culture of performing a certain thing. From the same positions we evaluate the behavior of people. Therefore, it has become customary to hear about a cultured or uncultured person, although in fact most often we mean educated or ill-educated, from our point of view, people. Entire societies are sometimes evaluated in the same way, if they are based on law, order, gentleness of morals, as opposed to the state of barbarism. Do not forget also that in everyday consciousness the concept of "culture" is mainly associated with works of literature and art. Therefore, this term refers to the forms and products of intellectual and, above all, artistic activity.
And finally, we use the word "culture" when we talk about different peoples in certain historical epochs, we point out the specifics of the mode of existence or way of life of a society, group of people or a certain historical period. Therefore, very often you can find phrases - the culture of Ancient Egypt, the culture of the Renaissance, Russian culture, etc.
In modern domestic cultural studies, it is customary to distinguish three approaches to the definition of culture - anthropological, sociological and philosophical.
essence anthropological approach is to recognize the inherent value of the culture of each people, which underlies the lifestyle of both an individual and entire societies. This means that culture is a way of existence of mankind in the form of numerous local cultures. This approach puts an equal sign between the culture and history of the whole society.
Sociological approach considers culture as a factor in the formation and organization of society. The organizing principle is the value system of each society. Cultural values are created by the society itself, but then they also determine the development of this society. Man begins to dominate what he himself has created.
Philosophical the approach seeks to identify patterns in the life of society, to establish the causes of the origin and features of the development of culture. In line with this approach, not just a description or enumeration of cultural phenomena is given, but an attempt is made to penetrate into their essence. As a rule, the essence of culture is seen in the conscious activity of transforming the surrounding world to meet human needs.
Also allocate functional definitions of culture that characterize it through the functions that it performs in society, and also consider the unity and interconnection of these functions. For example, among specialists in intercultural communication, a short but capacious definition is very popular E. Hall: culture is communication, communication is culture. Russian culturologists have similar definitions. Among them one should name one of the largest Russian philosophers MM. bakhtin, the author of the dialogue concept of culture. It proceeds from the fundamental idea that culture never exists on its own, but manifests itself only in interaction with other cultures. Any culture has a viewer, or a researcher, and this is not some kind of abstract subject who observes culture from the standpoint of a dispassionate automaton that captures any of its manifestations.
Thus, in all the considered definitions there is a rational kernel, each pointing to some more or less essential features of culture. At the same time, one can also point out the shortcomings of each definition, its fundamental incompleteness. As a rule, these definitions cannot be called mutually exclusive, but a simple summation of them will not give any positive result.
Culture is an essential characteristic of a person, what distinguishes him from animals that adapt to the environment, and do not purposefully change it, like a person.
There is also no doubt that as a result of this transformation an artificial world is formed, an essential part of which are ideas, values and symbols. He opposes the natural world. And finally, culture is not inherited biologically, but is acquired only as a result of upbringing and education that takes place in society, among other people.
2. FUNCTIONS OF CULTURE
The complex and multilevel structure of culture determines the diversity of its functions in the life of society and man. But there is no complete unanimity among culturologists on the question of the number of functions of culture. Nevertheless, they all agree with the idea of multifunctionality of culture, with the fact that each of its components can perform different functions. A comparison of different points of view on this issue allows us to conclude that the main functions of culture include adaptive, sign (significative), cognitive, informational, communicative, integrative, regulatory, axiological and etc.
2. 1. Adaptive function of culture
The most important function of culture is adaptive, allowing a person to adapt to the environment, which is a necessary condition for the survival of all living organisms in the process of evolution. But a person does not adapt to changes in the environment, as other living organisms do, but changes the environment in accordance with his needs, adapting it to himself. This creates a new, artificial world - culture. In other words, a person cannot lead a natural way of life, like animals, and in order to survive, he creates an artificial habitat around himself.
Of course, a person cannot achieve complete independence from the environment, since each specific form of culture is largely due to natural conditions. The type of economy, dwellings, traditions and customs, beliefs, rites and rituals of peoples will depend on natural and climatic conditions.
As culture develops, humanity provides itself with ever greater security and comfort. But, having got rid of the old fears and dangers, a person stands face to face with new threats that he creates for himself. So, today you can not be afraid of such formidable diseases of the past as plague or smallpox, but new diseases have appeared, such as AIDS, for which no cure has yet been found, and other deadly diseases created by man themselves are waiting in the military laboratories. Thus, a person needs to protect himself not only from the natural environment, but also from the world of culture.
The adaptive function has a dual nature. On the one hand, it manifests itself in the creation of the means of protection necessary for a person from the outside world. These are all the products of culture that help primitive, and later civilized man, survive and feel confident in the world: the use of fire, the creation of productive agriculture, medicine, etc. This is the so-called specific means of protection person. These include not only objects of material culture, but also those specific means that a person develops to adapt to life in society, keeping him from mutual extermination and death. These are state structures, laws, customs, traditions, moral standards, etc.
There are also non-specific means of protection of a person is a culture as a whole, existing as a picture of the world. Understanding culture as a "second nature", a world created by man, we emphasize the most important property of human activity and culture - the ability to "doubling" the world, highlighting in it sensory-objective and ideal-figurative layers. Culture as a picture of the world makes it possible to see the world not as a continuous flow of information, but to receive this information in an orderly and structured form.
2. 2. Significative ffunction
Culture as a picture of the world is connected with another function of culture - symbolic, significative, those. naming function. The formation of names and titles is very important for a person. If some object or phenomenon is not named, does not have a name, is not designated by a person, it does not exist for us. By assigning a name to an object or phenomenon and evaluating it, for example, as threatening, we simultaneously receive the necessary information that allows us to act in order to avoid danger. Indeed, when marking a threat, we do not just give it a name, but enter it into the hierarchy of being.
Thus, culture as an image and picture of the world is an ordered and balanced scheme of the cosmos, serving as the prism through which a person looks at the world. This scheme is expressed through philosophy, literature, mythology, ideology, as well as in the actions of people. Its content is realized fragmentarily by the majority of members of the ethnos; it is fully accessible only to a small number of cultural experts. The basis of this picture of the world are ethnic constants - the values and norms of ethnic culture.
2. 3. Cognitive (epistemological) function.
An important function of culture is also cognitive (gnoseological) function. Culture concentrates the experience and skills of many generations of people, accumulates rich knowledge about the world and thus creates favorable opportunities for its further knowledge and development. This function manifests itself most fully in science and scientific knowledge. Of course, knowledge is also acquired in other areas of culture, but there it is a by-product of human activity, and in science, obtaining objective knowledge about the world is the main goal.
Science for a long time remained a phenomenon of only European civilization and culture, while other peoples chose a different way of understanding the world around them. So, in the East, for this purpose, the most complex systems of philosophy and psychotechnics were created. They seriously discussed such unusual for rational European minds ways of knowing the world as telepathy (transmission of thoughts at a distance), telekinesis (the ability to influence objects with thought), clairvoyance (the ability to predict the future) and much more.
The cognitive function is inextricably linked with function of accumulation and storage of information, since knowledge, information are the results of cognition of the world. A natural condition for the life of both an individual and society as a whole is the need for information on a variety of issues. We must remember our past, be able to correctly assess it, admit our mistakes. A person must know who he is, where he comes from and where he is going. In connection with these issues, the information function of culture has been formed.
Culture has become a specifically human form of production, accumulation, storage and transmission of knowledge. Unlike animals, in which the transfer of information from one generation to another occurs mainly by genetic means, in humans, information is encoded in various sign systems. Thanks to this, information is separated from the individuals who obtained it, acquires an independent existence, without disappearing after their death. It becomes a public property, and each new generation does not start its life path from scratch, but actively masters the experience accumulated by previous generations.
Information is transmitted not only in a temporal aspect - from generation to generation, but also within one generation - as a process of exchange of experience between societies, social groups, and individuals. Exist reflexive(conscious) and non-reflexive(unconscious) forms of translation of cultural experience. The reflexive forms include purposeful education and upbringing. Non-reflexive - spontaneous assimilation of cultural norms, which occurs unconsciously, by direct imitation of others.
Sociocultural experience is transmitted through the action of such social institutions as the family, the education system, mass media, and cultural institutions. With the passage of time, the production and accumulation of knowledge is going on at an ever faster pace. In the modern era, information is doubling every 15 years. Thus, culture, performing an informational function, makes possible the process of cultural continuity, the connection of peoples, eras and generations.
2. 4. Communicative functionculture
Very important communicative function culture. A person cannot solve any problem of any complexity without the help of other people. Without communication with his own kind, a person cannot become a full-fledged member of society, develop his abilities. Through communication, complex actions are coordinated, social life itself becomes possible.
At the same time, nature did not endow a person with the ability to establish emotional contacts, exchange information without the help of signs, sounds, letters. Therefore, to communicate with their own kind, a person created various means of cultural communication. Information can be transmitted verbally (verbal), non-verbal and paraverbal ways. To non-verbal means of communication include facial expressions, gestures, postures, the distance of communication with other people, information that is transmitted through various material objects. So, a large amount of information can be transmitted using people's clothes, especially uniforms. To paraverbal means of communication include the tempo of speech, intonation, loudness, articulation, voice pitch, etc.
The communication process itself is very complex. Information must first be encoded, i.e. clothed in some symbolic form. Then, when transmitting through communication channels, interference and loss of part of the information are possible. When a message is received by the addressee, it must be decoded, and due to differences in ideas about the world, as well as the individual experience of the sender and recipient of the message, decoding occurs with errors. Therefore, communication is never 100% successful - greater or lesser losses are inevitable. The effectiveness of communication is ensured by a number of cultural conditions, such as the presence of a common language, channels of information transmission, appropriate motivation, ethical, semiotic rules, which ultimately determine to whom, what, when and how we can communicate and from whom and when to expect a response message. .
The development of forms and methods of communication is the most important aspect of the formation of culture. In the early stages of human history, the possibilities of communication were limited to direct contacts between people, when in order to transmit information they had to approach within a line of sight and audibility. Gradually, people began to find an opportunity to increase the range of communication with the help of special devices. This is how signal drums and bonfires appeared. But their capabilities were limited to transmitting only a few signals. Therefore, the most important stage in the development of culture was the invention of writing, which made it possible to transmit complex messages over long distances.
In modern conditions, the rapid expansion of communication opportunities leads to the erasure of national characteristics and contributes to the formation of a single universal civilization, i.e. to the processes of globalization. These processes stimulate the intensive progress of means of communication - the number of information flows that can connect more and more distant corners of the Earth is constantly growing, the speed of information transfer is increasing. And at the same time, mutual understanding of people is deepening, giving rise in their souls to sympathy and empathy for “foreign” sorrows and joys.
2. 5. Integrative functionculture
Integrative functionculture close to communicative: culture unites peoples, social groups and states, i.e. any social community. The unity of such groups is based on: a common language, a single system of values and ideals, and hence a common worldview, as well as common norms that regulate people's behavior. So there is a feeling of kinship, community with people - members of your group, as opposed to other people whom we perceive as "strangers". As a result, the whole world is divided into “us” and “them”, into “us” and “them”. As a rule, a person has more confidence in "their own" than in "strangers" who speak an incomprehensible language and behave, from our point of view, incorrectly. Therefore, communication between representatives of different cultures is always difficult, there is a high risk of mistakes that give rise to conflicts and even wars.
Nevertheless, in recent years, in connection with the processes of globalization, the development of mass media and communication, intercultural contacts are expanding. In many respects, this is facilitated by modern mass culture, which makes books, music, achievements of science and technology, fashion, etc. accessible to a large number of people in different countries. The Internet plays a particularly important role in this process.
Thus, we can say that the integrative function of culture, along with the communicative one, helps to unite not only individual social and ethnic groups, but the whole of humanity as a whole.
2. 6. Normative (regulatory) function
plays an important role in society normative (regulatory) function culture. Any human communities need to regulate the behavior of their constituent individuals. This is necessary to maintain balance within the community itself and for the survival of each individual. The products of culture that a person has at his disposal outline the field of his possible activity, allow predicting the development of events. But they do not determine how a person should act in a given situation. Every conscious and responsible person performs actions based on the norms and requirements for the behavior of people that have historically developed in society and are clearly entrenched in our consciousness and subconsciousness.
Actually, the regulatory function of culture manifests itself as a system of norms and requirements of society for all its members in all areas of their life and activity - work, life, family, intergroup, interethnic, interpersonal relations. Rules can be both permissive and prohibitive. Every culture has its own code of conduct. Through these norms, culture regulates, coordinates the actions of individuals and social groups, finds the best ways to resolve conflict situations, and gives recommendations when solving vital issues.
The regulatory function of culture is carried out at several levels. The highest of them is morality and its norms, which are strictly observed, despite the absence of special controlling institutions, and the violation of moral norms is strongly condemned by society. Another level of regulation is represented by the rules of law, which are detailed in the constitutions and laws of different countries. Their observance is controlled with the help of specially created institutions - the court, the prosecutor's office, the police, the penitentiary system. Another level of normative function is customs and traditions. They represent a stable system of people's behavior in different spheres of life and different situations, which has become the norm and is passed down from generation to generation. They, as a rule, take the form of a certain stereotype, retain their stability and conservatism for centuries, despite any social changes. Finally, the lowest level of regulation is the norms of human behavior at work, at home, in communication with other people, in relation to nature. This level of normativity includes a wide range of requirements - starting with a reminder of the need to observe elementary neatness, ending with general requirements for the human spiritual world.
2. 7. Axiological function
Value orientations of people are associated with axiological (evaluative) function their culture. Since the degree of significance of objects and phenomena of the surrounding world for the life of people is not the same, a certain system of values of a society or a social group is being formed. Values imply the choice of one or another object, state, need, goal in accordance with the criterion of their usefulness for human life. Values serve as the foundation of culture, helping society and every person to separate the good from the bad, truth from error, fair from unfair, permissible from forbidden.
The selection of values occurs in the process of practical activity. As experience accumulates, values form and disappear, are revised and enriched. Different peoples have different concepts of good and evil, it is the values that provide the specificity of each culture. What is important to one culture may not be important to another. Each nation forms its own pyramid, a hierarchy of values, although the set of values itself is of a universal nature. It is possible to conditionally divide (classify) the core values into:
vital- life, health, safety, welfare, strength, etc.;
social- position in society, status, work, profession, personal independence, family, gender equality;
political- freedom of speech, civil liberties, legality, civil peace;
moral- good, good, love, drrkba, duty, honor, disinterestedness, decency, fidelity, justice, respect for elders, love for children;
aesthetic- beauty, ideal, style, harmony, fashion, originality.
Many of the values mentioned above may not exist in a particular culture. In addition, each culture represents certain values in its own way. So, the ideals of beauty are quite different among different peoples. For example, in accordance with the ideal of beauty in medieval China, aristocratic women had to have a tiny foot. The desired was achieved with the help of painful foot-binding procedures, subjecting them to girls from the age of five, as a result of which these women became crippled.
With the help of values, people orient themselves in the world, society, determine their actions, their attitude towards others. Most people believe that they strive for goodness, truth, love. Of course, what seems good to some people may be bad to others. And this again testifies to the cultural specificity of values. All our life we act as "appraisers" of the surrounding world, relying on our own ideas about good and evil.
2. 8. The function of socialization and inculturation.
The most important function of culture is function of socialization and inculturation. Socialization is the process of assimilation by a human individual of certain knowledge, norms and values necessary for life as a full member of society. At the same time, socialization ensures the stability of society. In society, as in nature, there is a constant change of generations, people are born and die. But unlike animals, man does not have innate programs of action. He receives these programs from culture, learns to live, think and act in accordance with them.
The development of social experience by a person begins in early childhood. The patterns of behavior that parents demonstrate are consciously or unconsciously adopted by children, thereby determining their behavior for many years to come. Examples of behavior demonstrated by peers, teachers, and adults in general also have a great influence on children. Childhood is the most important period of socialization, it is in childhood that almost 70% of personality is formed. But socialization does not end there. It is a continuous process that does not stop throughout human life. This is how the social experience accumulated by the people is assimilated, the cultural tradition is preserved and passed on from generation to generation, which ensures the stability of culture.
Each person, by the will of circumstances, is immersed in a certain cultural environment, from which he absorbs, assimilates a system of knowledge, values, norms of behavior. This process of mastering the skills and knowledge necessary for life in a particular culture is called inculturation.
The processes of socialization and inculturation consist not only in the formation of the environment surrounding a person, they involve the active inner work of the person himself, striving to acquire the information necessary for life. Therefore, having mastered the complex of knowledge that is obligatory for a given culture, a person begins to develop his individual abilities - whether it be musical or artistic inclinations, an interest in mathematics or technology, in a word, everything that may be useful in the future - it does not matter whether it becomes a profession or an occupation in leisure hours.
The above classification of the main functions of culture is one of the possible ones. However, in any classification (for whatever reasons) the delimitation of the functions of culture will be rather arbitrary. Indeed, in real life, all functions are closely intertwined and practically represent a single process, generally providing cultural dynamics.
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