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Religion is a necessary component of social life, including the spiritual culture of society. It performs a number of important sociocultural functions in society. One of these functions of religion is ideological or meaningful. In religion as a form of spiritual exploration of the world, the mental transformation of the world is carried out, its organization in the mind, in the course of which a certain picture of the world, norms, values, ideals and other components of the worldview are developed that determine the relationship of a person to the world and act as guidelines and regulators of his behavior.
Religious consciousness, unlike other worldview systems, includes an additional mediating formation in the “world-man” system - the sacred world, correlating with this world its ideas about being in general and the goals of human existence.
However, the function of a religious worldview is not only to draw a person a certain picture of the world, but above all, thanks to this picture, he can find the meaning of his life. That is why the ideological function of religion is called meaning-giving or the function of "meanings". According to the definition of the American sociologist of religion R. Bella, "religion is a symbolic system for the perception of the whole world and ensuring the contact of the individual with the world as a whole, in which life and actions have certain meanings." A person becomes weak, helpless, is at a loss if he feels emptiness, loses understanding of the meaning of what is happening to him.
Knowing a person why he lives, what is the meaning of the events that take place, makes him strong, helps to overcome life's hardships, suffering, and even to meet death with dignity, since these sufferings, death are filled with a certain meaning for a religious person.
The legitimizing (legitimizing) function is closely connected with the ideological function of religion. The theoretical substantiation of this function of religion was carried out by the prominent American sociologist T. Parsons. In his opinion, a socio-cultural community is not able to exist if a certain restriction of the actions of its members is not provided, setting them within certain limits (limitation), observing and following certain legal patterns of behavior. Specific patterns, values and norms of behavior are developed by the moral, legal and aesthetic systems. Religion, on the other hand, carries out legitimization, that is, the justification and legitimization of the existence of the value-normative order itself. It is religion that answers the main question of all value-normative systems: are they a product of social development and, therefore, are of a relative nature, can change in various socio-cultural environments, or do they have a supra-social, supra-human nature, “rooted”, based on something? something imperishable, absolute, eternal. The religious answer to this question determines the transformation of religion into the basic basis not of individual values, norms and patterns of behavior, but of the entire socio-cultural order.
Thus, the main function of religion is to give the norms, values and patterns of mastery the nature of the absolute, unchanging, independent of the conjuncture of the spatio-temporal coordinates of human existence, social institutions, etc., rooting human culture in the transcendent. This function is realized through the formation of a person's spiritual life. Spirituality is the area of human connection with the Absolute, with Being as such. Religion makes this connection. It has a universal cosmic dimension. The emergence and functioning of religion is a person's response to the need for balance and harmony with the world. Religion gives a person a sense of independence and self-confidence. A believing person, through his faith in God, overcomes the feeling of helplessness and insecurity in relation to nature and society.
From the standpoint of religious spirituality, it is argued that the forces that govern the world cannot completely determine a person, on the contrary, a person can become free from the forced influence of the forces of nature and society. It contains a transcendent principle in relation to these forces, which allows a person to be freed from the tyranny of all these impersonal or transpersonal forces. Thus, religion affirms the priority of spirituality over social, aesthetic and other value orientations and regulators, opposing them to the worldly, social orientation of value, faith, hope, love.
Along with these fundamental functions of religion, integrative and disintegrative functions are noted. The famous French sociologist E. Durkheim compared religion as an integrator of sociocultural systems with glue, since it is religion that helps people to realize themselves as a spiritual community, held together by common values and common goals. Religion gives a person the opportunity to self-determine in the socio-cultural system and thereby unite with people who are related in customs, views, values, and beliefs. In the integrative function of religion, E. Durkheim attached particular importance to joint participation in cult activities. It is through cult that religion constitutes society as a socio-cultural system: it prepares the individual for social life, trains obedience, strengthens social unity, maintains traditions, arouses a sense of satisfaction.
The reverse side of the integrating function of religion is the disintegrating one. Acting as a source of socio-cultural unity on the basis of certain values, normative attitudes, dogma, cult and organization, religion simultaneously opposes these communities to other communities formed on the basis of a different value-normative system, dogma, cult and organization. This opposition can serve as a source of conflict between Christians and Muslims, between Orthodox and Catholics, etc. Moreover, these conflicts are often deliberately inflated by representatives of certain associations, since conflict with "foreign" religious organizations promotes intra-group integration, hostility with "strangers" creates a sense of community, encourages you to seek support only from your own.
The basis of religion is the cult system. Therefore, the formation of religion as a social institution should be presented as a process of institutionalization of religious cult systems.
In primitive society, cult actions were woven into the process of material production and social life, and the performance of cult rites was not yet distinguished as an independent activity. As noted in the ethnographic literature, the Australians, who were delayed at a primitive stage of development, did not have a professional clergy. However, as social life becomes more complex, specialists in carrying out cult actions begin to stand out: sorcerers, shamans, etc. e. In Malaysia, where the level of development is higher than in Australia, professional priests have already emerged, who should not yet be characterized as a special social stratum, but only as a kind of professional group engaged in the same type of activity.
The next stage in the process of institutionalization is associated with the emergence of a system of social organization, in which community leaders, tribal elders and other figures who exercise management functions in them simultaneously played a leading role in the religious life of the community. As noted by the German historian I.G. Bahoven. in ancient Greece, at the stage of decomposition of the tribal system, the military leader was at the same time the high priest. This is due to the fact that the entire social life at this stage was sacralized. All the most important events of intracommunal life and intercommunal relations were accompanied by cult actions. However, here there is still a coincidence of religious and social community.
The formation of an early class society leads to a significant complication of social life, including religious ideas, as well as to a change in the social functions of religion. The task of ensuring the regulation of the thoughts and behavior of people in the interests of the ruling classes, proving the supernatural origin of the power of the rulers, comes to the fore. And then relatively independent these themes of cult activities begin to form - worship and, along with it, the organization of clergy - priestly corporations.
As social relations and ideas become more complex, the entire social system, including the religious superstructure, is transformed and becomes more complex. The complication of public consciousness and social institutions, which is also associated with the complication of religious consciousness and cult activity, leads to the fact that the latter can no longer function within the framework of the former synthetic relations and institutions. Gradually, along with the self-determination of other superstructured systems, the self-determination of the religious system occurs. This process is connected with the constitution of religious organizations.
The most important goal of religious organizations is the normative impact on their members, the formation of certain goals, values, ideals in them. The implementation of these goals is achieved through the performance of a number of functions, the development of a systematized dogma, the development of systems for its protection and justification, the management and implementation of religious activities, the control and implementation of sanctions for the implementation of religious norms, maintaining relations with secular organizations, the state apparatus, etc. .
The emergence of religious organizations is objectively due to the development of the process of institutionalization, one of the consequences of which is the strengthening of the systemic qualities of religion, the emergence of its own form of objectification of religious activities and relations. The decisive role in this process was played by the formation of a stable social stratum, which opposes the bulk of believers-clergymen, who become the heads of religious institutions and who concentrate in their hands all the activities for the production, transmission of religious consciousness and regulation of the behavior of the mass of believers.
In a developed form, religious organizations represent a complex centralized and hierarchical system - the Church.
The internal structure of such an institution is an organizationally formalized interaction of various systems, the functioning of each of which is associated with the formation of social organizations and institutions that also have the status of social institutions. In particular, at the level of the Church, there is already a clear separation between the governing and managed systems. The first system includes a group involved in the development, preservation and processing of religious information, coordination of religious activities and relations proper, behavior control, including the development and application of sanctions. The second, controlled, subsystem includes a mass of believers.
Between these subsystems there is a system of normatively formalized, hierarchically consistent relations that allow for the management of religious activities. The regulation of these relations is carried out with the help of the so-called organizational and institutional norms. These norms are contained in the statutes and regulations of confessional organizations. They determine the structure of these organizations, the nature of the relationship between believers, clergy and the governing bodies of religious associations, between clergy of various ranks, between the governing bodies of organizations and their structural subdivisions, regulate their activities, rights and obligations.
SOCIO-CULTURAL INSTITUTIONS ARE THE ACTIVITY BASIS OF SOCIO-CULTURAL ACTIVITY OF THE INDIVIDUAL
N.V. Sharkovskaya
The article presents the author's definition of the concept of "socio-cultural institution", within the framework of pedagogical paradigms of socio-cultural activity, the role of socio-cultural institutions as the main mechanisms for regulating the manifestation of socio-cultural activity is shown. The problems facing modern institutions in terms of personality development, its cultural activity are revealed.
Key words: socio-cultural institution, personality activity.
This article is devoted to the consideration of the content essence of institutions that act as a special external mechanism through which the structure of socio-cultural activity affects the functioning of the structure of socio-cultural activity as an integral part of it.
It should be noted that in modern society, every person throughout his cultural life uses the services of countless socio-cultural institutions as a means of obtaining an initial orientation in his perception of the world. It is in this sense, in our opinion, that one should approach the understanding and disclosure of the essence of sociocultural institutions in the main areas of sociocultural activity.
Providing spiritual support to a person, realizing his ability to learn and advance to freedom, sociocultural institutions thereby free up significant temporary resources for him to display social and cultural activity in leisure creative pursuits. Therefore, a person needs sociocultural institutions, first of all, to stabilize his life, and most importantly, to free himself from the need to display disorderly activity.
In general, in these statements we will touch upon both the social image of institutions - the reinforcement of a person's personal motivation from the outside, i.e. from the environment, and the internal one, which prevents the inappropriate use of its capabilities in the process of socio-cultural activity. All this emphasizes the complexity of studying this phenomenon, which cannot be easily explained.
To comprehend the actual complexity of the essence of a socio-cultural institution in the form of an activity outline of the socio-cultural activity of an individual, we conduct a theoretical analysis of this concept and, accordingly, its structure.
Thus, the initial concept of an institution that had a legal origin was presented by M. Orliu in the work “Fundamentals of Public Law”, translated into Russian in 1929. According to M. Orliu, who is considered the founder of the methodology of institutionalism, the concept of “institution” has several meanings. In the first meaning, it denotes any organization created by custom or positive law, the second meaning is associated with the presence in the concept of the institution of elements of social organization.
Comprehension of the presentation of the fundamental principle of the concept of institution, presented by M. Orliu, is essential for us not only in terms of directed consideration of the concepts of "social institution", "socio-cultural institution", but also the creation of the author's definition.
It should be noted that already in the XIX century. the methods of extracting the concept of an institution from scientific social knowledge were aimed at improving the ways of applying new methodological structures that explain its essence. All these techniques became the basis of the sociological approach (E. Durkheim), and then the concept of the institution began to be used and rethought as its methodological tools by representatives of other approaches, including cultural (B. Malinovsky), systemic (O.I. Genesaretsky ) and etc.
In modern humanities, there are several meanings of a certain
definition of the concept of "institution", including: a certain group of people performing public functions (J. Shchepansky); a set of roles and statuses designed to meet a certain social need (N. Smelser); the fundamental meaning-forming center of human community (F. Heffe).
Using the principle of consistency in the implementation of the theoretical analysis of the concept of "social institution", we note the significance of not only the presence of definitions of this concept that are different in their content in sociology, cultural studies, but also the existence of their complex subordination in the construction of general cultural and subjective reality. In addition, the ability of social institutions not only to contribute to the functioning of the life of society at a historical stage, but also to ensure its progressive development, guarantee the continuity of generations, the preservation of moral values (N. Smelser) is directly projected onto the processes of personality development, its life choices, in the implementation of which social and cultural activity is manifested.
In socio-cultural activities, in particular in one of its predecessors - cultural and educational activities, the socio-cultural institute, according to E.M. Clusko is intended to be studied as a concept that includes a specific set of cultural and educational institutions that have peculiar features that allow them to be considered as a kind of unity and at the same time distinguish this institution from other social institutions of culture.
Actually, in the theory and organization of social and cultural activities, according to Yu.D. Krasilnikov, a socio-cultural institution should be understood as an active subject of a normative or institutional type, which has certain formal or informal powers, specific resources and means (financial, material, personnel, etc.) and performs an appropriate socio-cultural function in society.
In general, the given definitions of the concepts “social institution”, “sociocultural institution”, contained in the works of J. Shchepansky, N. Smelzer, E.M. Klyusko, Yu.D. Krasilnikov, are objective, although they leave out thinking, its types: conceptual, artistic, visual, visual-figurative. However, without them, it is impossible to recreate not only social norms and rules, but also cultural standards, interpersonal relations, because all of them in their integrity regulate the socio-cultural activity of the individual.
From this position, it seems to us that the approach to the definition of the concept of "socio-cultural institution" is methodologically justified, based, on the one hand, on the functional aspect, reflecting a significant function or a set of social functions produced from the system of social relations that have developed in the pedagogical process of socio-cultural activity; and on the other hand, on the implementational one, existing in relationship with the role models of the social behavior of subjects, determined by the rules of institutions.
In our opinion, a socio-cultural institution is a complex social formation, the content of which is social relations and concerted collective actions, ordered for the purposes and means by the establishments existing in a particular environment, as well as forms of association of subjects in socio-cultural activities, expressed by systems of social rules, including .h the concept of resources. As a rule, in their totality, they are organizationally designed to perform certain functions in the field of active leisure that have social significance.
It follows from the essence of this definition that a socio-cultural institution, being an open system for the formation of a person's socio-cultural activity, exists and develops according to the general formula: cultural needs - socially significant functions. However, it is important to take into account the fact that the process of development of these functions is carried out according to the internal laws of sociocultural institutions, including through overcoming their inherent contradictions. For example, a content block of external pro-
contradictions between “the fundamental ideas of a given society and the specific forms of existence of these ideas” (F. Heffe) in social institutions, including contradictions between differences in the requirements for subjects of socio-cultural activity from diverse institutions, between the value systems of new types of socio-cultural institutions and traditional ones, as well as internal contradictions, that is, within the same institution, as a whole contributes to their cultural change and, accordingly, the hierarchy of socially important functions.
From these general methodological positions, we can conclude that it is the subject himself, his activity, that is able to bring the above differences to some unity and find a mediating link between them and their own cultural desires and social interests. The possibility of achieving this is based on the freedom to choose one or another socio-cultural institution in the sphere of leisure, psychological and pedagogical trust in it.
Despite the fact that a sociocultural institution correlates with a certain system of needs that it must satisfy (B. Malinovsky), including on the basis of their synthesis, the content of cultural needs often ambiguously reflects the essence of the conditions that caused the emergence of institutions in the social and cultural environment . To “remove” this contradiction, it is important to turn to the consideration of the socio-pedagogical component of the conditions that contribute to the emergence and successful functioning of socio-cultural institutions.
Based on the study of sociological, socio-pedagogical works by N. Smelzer, J. Shchepansky, A.V. Mudrik, we have identified the conditions that determine the pedagogical success of the system of institutions in terms of the formation of the socio-cultural activity of the individual. Among them, we will designate the priority ones: equal representation of the coexistence of traditional and innovative forms of organization of socio-cultural institutions to achieve the continuity of their use in the process of forming the socio-cultural activity of the individual; reasonable organization of sociocultural
institutions of free creative space for collective actions of representatives of social and cultural communities: small groups, corporate teams, public associations and formations, depending on specific situations.
In their unity, these conditions, which determine the progressive development of socio-cultural institutions, are in most cases subject to changes from the side of socio-historical time, which also does not always coincide with the time of the emergence and development of the cultural needs of society that give rise to certain institutions.
Thus, we approached the problem of integration of socio-cultural institutions, which allows us to identify their most effective forms and methods, the use of which, in turn, is designed to stimulate the manifestation of the socio-cultural activity of the individual.
According to what has been said, the process of integrating socio-cultural institutions into the pedagogical system of socio-cultural activities can be based on taking into account the initial provisions of the structural-functional approach, including:
Structural elements of the individual as a subject of socio-cultural activity, his cultural needs and social interests, because in order to satisfy them, the subject is called upon to take an active part in the activities of socio-cultural institutions associated both with the production, preservation of cultural values, and with their distribution in society;
The logic of the main socially significant functions performed by sociocultural institutions, including the function of uniformity in the implementation of the sociocultural activities of subjects, on the basis of which the process of forming their role behavior in the sphere of leisure time takes place;
The dominance of "fundamental" (B. Malinovsky's term) sociocultural institutions as carriers of social experience and continuity to maintain the stability of cultural activities in society;
Schemes of the composition of a socio-cultural institution based on an institutional idea, an action procedure (goal, tasks, principles), in their totality expressed in rules, technologies, the structure of cultural values and traditions as the spiritual image of the institution.
The discrepancy between sociocultural institutions that takes place in reality according to one or another of the indicated provisions leads to a change in the cultural component, as well as in the forms and methods of action, which is why, according to J. development.
We believe that the disclosure of the problem of the so-called. The “flexibility” of institutions acting as the main controlled mechanism through which the processes of formation and manifestation of the socio-cultural activity of an individual are carried out is quite possible when referring to pedagogical paradigms - models of socio-cultural activity developed by N.N. Yaroshenko. Existing in the paradigms of private initiative in the theory of out-of-school education, collective influence in the theory of cultural and educational activities and social activity of the individual, institutions fully reflect the dependence on the contexts of their formation: political, cultural, economic, socio-pedagogical, and therefore are the so-called their fragment .
Thus, the analysis of scientific materials from encyclopedic publications, magazines on the philosophy of culture (“Logos”, etc.) of the late 19th - early 20th centuries, covering the implementation of methodological concepts of out-of-school pedagogy, confirmed the significant representation in the educational process of mobile museums, folk exhibitions, clubs, folk houses of ideas of neo-Kantian philosophy. The most common of them were: the culture of the people and the freedom of the individual (P. Natorp), the active assertion of the individual within the boundaries of the metaphysical vision of the world (B.V. Yakovenko), the diversity of the creative aspirations of the individual in culture (I.I. Lapshin, F. Stepun) . The study of the pedagogical experience of the Lithuanian National House named after the Emperor
The Torah of Alexander III showed that a significant role in organizing the educational process for the development of social and cultural activity of adult workers, adolescents, and children belonged to the founder of this people's house, Countess S.V. Panina.
Between the 1930s and the early 1950s. 20th century as a result of the "coloring" of the goals of education with the ideas of party philosophy, not only the transmission of cultural values through museums, exhibitions, libraries, but also the organization of the creative activity of the individual through clubs, educational societies were characterized by a stable politicized orientation. At the same time, the emergence of such new types of socio-cultural institutions as the all-Union society "Knowledge", modified forms of public universities - home universities that had a club model, etc., enriched the pedagogical fund of the theory and practice of cultural and educational work in terms of the development of socio-cultural activity. The reasons for their reorganization were directly related to the socio-political processes that took place in society in the late 1980s. 20th century
At the present stage of development of socio-cultural activities, among the most significant problems facing socio-cultural institutions in terms of personality development, its cultural activity, the following stand out:
- "blurring" of the essence of social guidelines in the system of interdependencies of modern models of education that ensure the management of the processes of cultural development of the individual;
Underestimation by young people of the role of folk art, the non-triviality of its types in the cultural life of society;
Difficulties in creating public youth unions of artistic, environmental and legal orientation, including due to insufficient exchange of social information between institutions and the individual;
Weak cognitive motivation of the younger generation to assimilate social and cultural programs, projects offered by socio-cultural institutions,
including institutions of additional education;
Uneven representation and, accordingly, the implementation of the constructive parts of the methodological support of sociocultural institutions: education, psychological and pedagogical diagnosis and counseling, as well as management.
Inattention to the solution of the identified problems leads to a delay in the development of an individual's activity in the sphere of sociocultural institutions or makes it insufficiently complete.
1. Orliu M. Fundamentals of public law. M., 1929. S. 114.
2. Klyusko E.M. Ways to increase the social activity of workers in the management of culture
3. Kiseleva T.G., Krasilnikov Yu.D. Socio-cultural activities. M., 2004. S. 295-296.
4. Yaroshenko N.N. Socio-cultural activity: paradigms, methodology, theory: monograph. M., 2000.
Received August 15, 2008
Sharkovskaya N.V. Social-cultural institutes - behavioral base of personality's social-cultural activity. The article gives the author's definition of the notion “social-cultural institute” is presented in the article. Within the framework of pedagogical paradigms of social-cultural activeness, the role of social-cultural institutes as the main mechanisms of social-cultural activeness manifestation is shown. The problems the modem institutes face from the point of personality development are revealed.
Key words: social-cultural institute, personality activeness.
EXPERIMENTAL WORK ON THE FORMATION OF SPIRITUAL AND MORAL QUALITIES OF YOUTH IN THE CONDITIONS OF A MODERN MUSEUM
SOUTH. Deryabin
The article is devoted to the experimental consideration of the problem of the formation of the spiritual and moral qualities of young people in the conditions of a modern museum. The paper notes that the museum is both a social institution and a special, unique means of transmitting social experience, linking history, the past with the present and future in the existence of modern society. In such a situation, it is necessary to take into account and create the necessary socio-cultural conditions for the formation of the spiritual and moral qualities of young people in the activities of a modern museum, which has great potential.
Key words: youth, museum, morality, spirituality.
One of the most significant tasks of modern Russian society is to ensure its self-identification and spiritual and moral self-determination in accordance with the realities of the modern world. Obviously, it can be achieved only in the course of such a revival of the country, which would be oriented not only towards the goals of the present and future, but also take into account the influence of the past, the traditions of domestic and world culture. And this is impossible without the formation of new spiritual and moral qualities of the individual.
diverse forms of translation and inclusion of socio-cultural experience in the being and institutions of society. Thanks to these forms, a special “fabric” of society and its space is created, in which the past acquires the status of a cultural and semantic code of the present. In the context of the process of social reproduction, the role and features of the existence of a modern museum as a specific "part" and function of society are revealed. The fact is that “in the museum, a person is connected to the cultural code of his contemporary culture and actualization of the socio-cultural experience necessary for this culture” .
The article is devoted to revealing the role of historical experience in social life. The author distinguishes three types of perception of historical experience: historical idealism, historical nihilism, historical realism. The proposed typological triad is considered as a tool for analyzing social consciousness, the degree of development of a realistic attitude towards historical experience - as an indicator of the society's ability to self-development. The conclusion is made about the lack of historical realism in modern Russian society.
Keywords: historical experience, historical idealism, historical nihilism, historical realism, reflection, dialectics.
The article is devoted to the identification of the role of the historical experience in social life. The author distinguishes three types of perception of the historical experience: historical idealism, historical nihilism, and historical realism. This typological triad is seen as a tool of analysis of social consciousness, the development of a realistic attitude to his-torical experience - as an indicator of society's ability to self-development. The author makes conclusions about the deficit of historical realism in the modern Russian society.
keywords: historical experience, historical idealism, historical nihilism, historical realism, reflation, dialectic.
Sociocultural institution is a capacious concept. In the most general sense, it can be defined as the totality of social norms and cultural patterns by which the existence and continuity of social structures are maintained. Based on this definition, the historical experience of society can be positioned as one of the sociocultural institutions. The latter can be represented as a certain value-semantic (normative) system, one way or another regulating social relations, influencing the adoption of socially significant decisions, acting as an essential element of socialization and social identification of the individual.
By historical experience, it seems, one should understand the ideas about the past that exist in society, which can be “cast” both in the form of irrational mythological images and in the form of rational logical-conceptual knowledge. V. V. Alekseev defines historical experience as “a concentrated expression of the social practice of the past and the functioning of society in the environment, focused on identifying the patterns of social development, on obtaining knowledge that provides an increase in the validity of solutions to contemporary problems” . It is important to understand that historical experience is not just a memorial exhibit, it is a strategic resource of society that helps to solve pressing problems and form effective life programs. Historical experience is a necessary component of social life, however, its role (function) in society can be different: it can act as the main voice or as an echo in the complex texture of social life; it can be a force that consolidates society, or a force that divides it; Finally, historical experience can serve as a stimulus for the self-development of society or as a brake blocking this kind of self-development. The role of historical experience in society is determined primarily by the attitude towards it existing in this society.
There seem to be three main positions regarding the perception of historical experience, we will designate them as historical idealism, historical nihilism, historical realism.
Historically primary in relation to historical experience is the position of historical idealism. The essence of this position lies, firstly, in the mythologization of cultural experience, as a result of which historical knowledge is torn off from reality, “cast” into the form of emotionally colored images; secondly, in its sacralization associated with the comprehension of historical experience as knowledge of the sacred, cult; thirdly, in the idealization of historical experience, expressed in its absolutization as knowledge of the perfect, eternal, unchanging, infallible and not subject to revision. The idealization of historical experience turns into its transformation into a kind of closed value-semantic system, which, as a rule, limits the historical horizon to a series of events associated with the era of the golden age.
Historical idealism is a position that is not critical, but apologetic, not rational, but emotional; its supporters tend to extrapolate historical experience to the present, qualifying it as a set of patterns, standards of behavior and activity. Historical idealism is an attribute of traditional culture, the ideological basis of which is the attitude to the world as an unshakable condition for human existence, as a set of requirements that must be met. In essence, these requirements are nothing but tradition, and the latter, in turn, is some kind of frozen, concentrated and sublimated historical experience. For example, E. S. Markaryan defines cultural tradition as a group experience expressed in socially organized stereotypes, which is accumulated and reproduced in various human groups through spatio-temporal transmission. According to M. Mead, a synonym for traditional culture is post-figurative culture, which is characterized as a culture that is alien to awareness and doubts about the existing historical experience, which is accepted as an unshakable postulate: “The past of adults turns out to be the future of each new generation; what they have lived is a blueprint for the future for their children.” Historical idealism comes from the cultural archaic. Archaic man is inherent in the fear of losing the strategies of life that have been developed over the centuries, which turn into canons, dogmas, and standards that are not subject to any changes. Traditionalism reduces culture as such to historical experience - everything that is outside this experience is evaluated either as anti-culture, that is, something abnormal, deviating from the norm, or as non-culture, that is, something that has nothing to do with human ways of being.
At the level of an individual, the idealization of historical experience inherent in traditional culture is always manifested by a certain rigidity of thinking, when new people are considered as twins of people who have already met before, new situations are qualified as copies of some past situations, respectively, the ways of solving problems, building certain relationships are always stereotyped. The total preoccupation of a person with historical experience incredibly narrows his worldview, reducing everything he sees and hears to some mythologized images stored in his memory, and everything that somehow does not coincide with them is simply discarded as insignificant. This phenomenon can be defined as a kind of cultural deja vu - the perception of the present as the past. It is this state that M. Eliade describes, arguing that archaic man endows with reality, significance and meaning only those objects and actions that are involved in sacred, mythological reality. The researcher points out that the fundamental difference between the man of archaic civilizations and modern man is that the latter attaches more and more value to "innovations", which for a man of traditional culture were either an insignificant accident or a violation of the norm, therefore, a "mistake", "sin" , due to which they should be periodically "expelled", "abolished" .
Historical idealism is an extremely stable position, not only because, among other things, it is natural for a person to idealize the past, but also because this position does not require significant moral and intellectual efforts. F. Nietzsche metaphorically depicts this insurmountable dependence of man on the past: “... man ... is forever chained to the past; no matter how far and no matter how fast he runs, the chain runs with him. However, the idealization of historical experience in our continuously developing and changing world is futile - attempts to squeeze new content into the Procrustean bed of old forms sooner or later turn into self-destruction.
The nihilistic position in relation to historical experience is characterized by a focus on its denial, rejection. In its extreme manifestation, historical nihilism is expressed in the desire to consign to oblivion entire historical epochs as incorrect, erroneous. In this context, historical experience is understood as an unnecessary burden, as a vestige that burdens the existence of a person and society. One of the apologists for the nihilistic attitude to historical experience was Nietzsche, who believed that the excess of the “historical”, which turns a person into an epigone of the past, is a “historical disease”, one of the remedies for which is “non-historicism” - the art and ability to forget the past.
Nihilism is not identified with one or another type of culture; in its radical expression, it is by definition a marginal, finalist, decadent phenomenon, associated with a crisis, devaluation of established values, ideals, norms, and cultural decadence. Nihilism is an attribute of the inter-civilization era, when “the complete dismantling of the previous civilization” is carried out. At the same time, the nihilistic attitude to the world, in our opinion, is connected not with world denial, but with the denial of ideas that have historically developed in this or that society about the value foundations of the world, that is, ultimately, the denial of historical experience. This is how M. Heidegger understands the nihilistic attitude to the world: “Nihilism is the process of depreciation of the former supreme values. When these supreme values, which for the first time give value to all beings, depreciate, the being based on them loses its value. There is a feeling of worthlessness, insignificance of everything.
Nihilism is the decay, the disintegration of the value order that has developed in culture, the chaos of culture. Of course, a new order can subsequently grow out of nihilistic chaos, so nihilism can be considered as a kind of prerequisite for value creation, creativity, nevertheless, the latter lies already beyond the limits of nihilism. Of course, this point of view differs from those prevailing in philosophy, in particular from the point of view of F. Nietzsche, M. Heidegger, who see in “classical nihilism” a phenomenon associated not only with the denial of old values, but also with the establishment of new ones. Something similar can be found in modern researchers who distinguish between destructive and constructive nihilism and argue that nihilism is "a factor that transforms culture and society." However, if we follow strict logic, nihilism is a setting for negation, destruction, but not for affirmation and creation, there is no creative direction in it and cannot be. Indeed, in essence, historical nihilism is the negation of historical idealism, its antithesis. Historical experience in the nihilistic dimension appears as an anti-ideal, anti-value. At the same time, nihilism cannot be defined as nonsense - the denial of values does not lead to the formation of a semantic vacuum. On the contrary, through this denial, certain semantic units are formed that expand the existing ideas about the world, thereby pushing the boundaries of historical experience. Nihilistic negation creates a precedent for a critical attitude towards historical experience. Of course, this criticism can hardly be called constructive, moreover, it often does not contain an analytical, much less a reflexive attitude, however, it is in the space of a nihilistic attitude towards historical experience that a transition occurs from unconditional apology to criticism and partial revision of historical experience, its revision. F. Nietzsche writes about a critical attitude to history: “A person must possess and from time to time use the power to break and destroy the past in order to be able to live on; he achieves this goal by bringing the past to the judgment of history, subjecting the latter to the most thorough interrogation and, finally, pronouncing his sentence ... "
Nevertheless, historical nihilism in its radical form is socially unconstructive, since it makes a person and society completely unarmed in the face of emerging problems. The denial of historical experience turns the trial and error method into a universal strategy for solving problems, and this strategy is far from always effective. In addition, the frozen, hardened nihilistic chaos can turn into a kind of order that makes up the semantic fabric of being. At the level of society, this means reaching a dead end branch of evolution, that is, a social regression that turns society into a crowd.
The negativism inherent in nihilism is particularly prominent in the personal-psychological plane. For example, W. Reich defined nihilism as "character neurosis", "character armor" inherent in individuals of a pathological organization. Modern psychology interprets nihilism as one of the mechanisms of psychological defense - an unreflected attitude towards an accentuated denial of established sociocultural norms and rules in order to demonstrate one's uniqueness. The denial of all authorities is a way of proving one's significance, a conscious or unconscious desire to satisfy the needs for respect from others, recognition, success, and appreciation. However, individual nihilism, unlike social nihilism, is more persistent and viable, since it is not nihilism in its purest form, it is founded by conscious or unconscious utilitarianism, since denial is not a goal for him, but a means of self-affirmation.
In essence, idealism and nihilism in relation to historical experience can be seen as two sides of the same coin. Historical idealism carries within itself a powerful charge of nihilism, since, by absolutizing the past, it rejects the present and the future. Historical nihilism, in turn, contains the potential of idealism, because, rejecting the past, it idealizes the present and the future. Accordingly, historical idealism and historical nihilism are polar positions that can inversely change places, that is, the idealization of historical experience is replaced by its nihilization and vice versa.
Historical realism is a middle position, “removing” the confrontation between historical idealism and historical nihilism, in relation to historical experience. The very logic of a realistic understanding of historical experience has a dialectical nature - realism is born as a result of the interpenetration of idealism and nihilism, their synthesis, while the synthesis is something more than a simple imposition of idealism and nihilism, it is an exit into a new value-semantic space, that is setting new values.
The realistic attitude to historical experience is characterized by the actualization of the critical-analytical approach to historical experience. The latter arises as a result of the development of reflection - "the ability of thinking to make thinking its subject" (K. Jaspers), that is, a special ability to rise above one's historical experience and look at it from a critical and analytical height. In this perspective, historical experience appears as the most important resource for the survival of society, which is used in the process of constructing effective life strategies. The main principle of this kind of construction is the principle of searching for some "golden mean", a measure between tradition and innovation, past and future, historical experience and modernity. Moreover, this search is not a one-time action, but a process directed towards the future. A. S. Akhiezer considers the criticism of historical experience as an aspect of history itself, connected with the revision of the goals and conditions of human development to change the subject of history, its reproductive functions. This kind of criticism, in his vision, is ultimately aimed at the driving forces of history, at mass activity, the culture corresponding to it, the level and scale of creativity.
Within the framework of a realistic attitude to historical experience, the notion of the opposition of the past, present, and future is “removed”. A realistic attitude to historical experience is inherent in a culture of a creative type, within which the world is comprehended as the highest value and goal of human creative activity. The worldview basis for this kind of worldview is set by the concept of the noosphere, within which the human mind manifests itself as a creative force that changes the face of our planet and the nearest space, which is designed to reconstruct the biosphere in the interests of the thinking majority.
This kind of worldview lies at the origins of a creative attitude to historical experience, which is seen not as a rigid structure that must be entered into or that must be destroyed, but as some kind of scaffolding that creates a support for creative creation, without which creativity would degenerate into empty, fruitless fantasizing. It seems that it is a creative attitude to historical experience that is preached by F. R. Ankersmit, who puts forward the concept of “sublime historical experience”. The latter, in his vision, is a paradoxical unity of remembering and forgetting, rejection and retention of the past: “The sublime character of historical experience comes from this paradoxical union of feelings of love and loss, that is, from a combination of pleasure and pain that determines our relationship to the past” .
On the personal-psychological plane, a creative attitude to historical experience is expressed primarily in an active position in relation to reality, and not in flight from it; in striving to study historical experience, and not in blind obedience to it; in the ability to solve emerging problems without resorting to various kinds of psychological defenses; finally, in the orientation towards personal growth and self-actualization. Self-actualization, according to A. Maslow, is the realization of the creative potential of the individual - her abilities, capabilities, talents, the achievement of personal maturity and psychological health. The concept of "creative culture" partly correlates with the concept of "prefigurative culture" introduced by M. Mead, who considers the latter as a culture oriented to the future, to the dialogue of generations, when not only young people learn from their elders, but also the older generation to an increasing extent listens to the youth.
So, historical idealism, historical nihilism, historical realism are a typological triad that can be considered as a tool for analyzing social consciousness, aimed at identifying the viability of a particular society, its potential for self-development, self-organization. In essence, the presence or absence in a particular society of a realistic attitude to historical experience is an important indicator of the ability of this society to self-development. Conversely, the fixation of society on an idealistic-nihilistic attitude to historical experience indicates social stagnation or even social regression. Of course, one should not forget that the historical experience of society is not reducible to collective historical experience - within the framework of collective historical experience there is an individual historical experience. The historical experience of a society is made up of the historical experience of its members, so it is not a homogeneous, but a heterogeneous formation. An example of this is the modern Russian society, whose historical memory and the very attitude to the historical past is heterogeneous. In modern Russian society, two positions prevail regarding the assessment of the past - historical idealism (“varnishing” attitude) and historical nihilism (defamatory attitude). This is especially true of the Soviet past: some consider the Soviet period "dark ages", lost time, the Soviet government - anti-people, totalitarian, practicing a policy of genocide in relation to its own people; others see the Soviet period as a "golden age", the Soviet power as the embodiment of humanity, social justice and freedom. Accordingly, some tend to be proud of the Soviet past, while others call for repentance for the "sins" committed during this period. Moreover, these positions can change places in an incredible way, while the dualism itself in assessing the past remains unchanged. Strictly speaking, the propensity of Russians to dualism in assessing various phenomena was noted by N. A. Berdyaev, who wrote a lot about the dualism of the Russian character and its detrimental effect on the historical fate of the people. He argued that the inconsistency inherent in the self-consciousness of Russians leads to the fact that Russia lives an "inorganic life", it lacks integrity and unity. And today Russia is often viewed as a divided society, and we are talking about an internal mental split, antinomy as a feature of the national character. Russia's main problem is the underdevelopment of the "middle culture". According to the definition of A. S. Akhiezer, “median culture” is “a cultural innovation, new meanings obtained as a result of mediation, as a result of overcoming the differences of the dual opposition in a comprehended subject, the search for a new measure between the meanings of the poles through the creative growth of a new content of culture, the exit beyond the initial opposition... All the new content of culture, new meanings are formed through the formulation of the molecules of culture, through the middle culture. The underdevelopment of the “middle culture” is manifested primarily in the lack of a realistic attitude to historical experience, the lack of reflection, and not only in the mass consciousness, but also in the ideas of the intellectual elite, which, among other things, may be inclined towards nihilistic or idealistic interpretations of history, following contextual considerations. In this regard, I. A. Gobozov’s remark that “many historians, for opportunistic reasons, begin to rewrite history, make a deal with their conscience, forget about the scientist’s code of honor, about scientific impartiality, distort facts, events, do everything to to please those in power. The works of such historians have no scientific value, but they serve the ruling circles, and they reward them accordingly.
The dualism of the historical consciousness of Russians, the underdevelopment of a realistic position in relation to the historical past makes it problematic for Russian society to reach new levels of self-organization that meet the requirements of modern times. Overcoming the fixation on the idealistic-nihilistic perception of historical experience is ultimately a task that is simultaneously moral, political, economic, etc.
It seems that in its solution a special role belongs to the domestic intellectual, creative elite. For example, A.P. Davydov defines classical Russian literature as a significant enclave of the formation of an advanced “middle culture” in Russia, he considers the work of A.S. Pushkin as the beginning of understanding Russian history from the standpoint of “middle culture” . The role of representatives of Russian historical science in solving this problem is no less significant, since it is they who have a decisive voice in the processes of shaping the historical worldview of the masses: “Each nation forms a certain archetype throughout its history, and as long as this archetype exists, the people continue to live and work. . But the formation of an archetype is impossible without historical memory, and the presence of this memory largely depends on historians. If they present history as a chain of continuous mistakes and crimes of previous generations, then the new generation will form an exclusively negative attitude towards their own past. And this new generation will eventually dissolve into other peoples. Therefore, historians have a huge responsibility for the formation of a historical worldview.
Summing up our reasoning about historical experience, types of its perception, about the creative role of a realistic, but not idealistic or nihilistic perception of historical experience, we can state that historical experience, of course, is not a book of useful advice and not a guide to the labyrinths of being, rather it can be designated as knowledge, information about the general patterns of being of a particular people and humanity as a whole. This information is also valuable in that it, to one degree or another, contributes to paving the way for the future, opens up the possibility of its modeling. The latter seems to be extremely important, because “to predict at least to some extent the future means to be able to influence it. In fact, tomorrow the one who turns out to be the best futurologist will win. Of course, the modeling of the future is achievable only under the condition of a realistic attitude to historical experience. Only such an attitude towards it is the key to fulfilling the main function of historical experience as a sociocultural institution - the function of ensuring the survival of the community.
See: Davydov A.P. “We are tormented by spiritual thirst”. A. S. Pushkin and the formation of the “middle culture” in Russia. - M., 1999.
Gobozov I. A. Decree. op. – P. 6.
Larin Yu. V. The problem of the future in the projection of human nature // Society and power. - 2012. - No. 2. - P. 119–123.
Grinin L. E. Russia - a philosophical power // Philosophy and Society. - 2005. - No. 3. - P. 199.
The concept of a socio-cultural institution. Normative and institutional socio-cultural institutions. Socio-cultural institutions as a community and social organization. Grounds for the typology of socio-cultural institutions (functions, form of ownership, contingent served, economic status, scale-level of action).
ANSWER
Socio-cultural institutions- one of the key concepts of socio-cultural activities (SKD). Socio-cultural institutions are characterized by a certain direction of their social practice and social relations, a characteristic mutually agreed system of expediently oriented standards of activity, communication and behavior. Their emergence and grouping into a system depend on the content of the tasks solved by each individual socio-cultural institution.
Social institutions are historically established stable forms of organizing joint activities of people, designed to ensure reliability, regularity in meeting the needs of the individual, various social groups, and society as a whole. Education, upbringing, enlightenment, artistic life, scientific practice and many other cultural processes are activities and cultural forms with their corresponding social economic and other mechanisms, institutions, organizations.
From the point of view of the functional-target orientation, two levels of understanding the essence of socio-cultural institutions are distinguished.
First level - normative. In this case, a socio-cultural institution is considered as a set of certain cultural, moral, ethical, aesthetic, leisure and other norms, customs, traditions that have historically developed in society, uniting around some main, main goal, value, need.
Socio-cultural institutions of the normative type include the institution of the family, language, religion, education, folklore, science, literature, art and other institutions.
Their functions:
socializing (socialization of a child, teenager, adult),
orienting (assertion of imperative universal values through special codes and ethics of behavior),
sanctioning (social regulation of behavior and protection of certain norms and values on the basis of legal and administrative acts, rules and regulations),
ceremonial-situational (regulation of the order and methods of mutual behavior, transmission and exchange of information, greetings, appeals, regulation of meetings, meetings, conferences, activities of associations, etc.).
Second level - institutional. Socio-cultural institutions of an institutional type include a numerous network of services, departmental structures and organizations directly or indirectly involved in the socio-cultural sphere and having a specific administrative, social status and a certain public purpose in their industry. This group includes cultural and educational institutions directly , arts, leisure, sports (socio-cultural, leisure services for the population); industrial and economic enterprises and organizations (material and technical support of the socio-cultural sphere); administrative and management bodies and structures in the field of culture, including legislative and executive authorities; research and scientific-methodical institutions of the industry.
So, state and municipal (local), regional authorities occupy one of the leading places in the structure of socio-cultural institutions. They act as authorized subjects for the development and implementation of national and regional socio-cultural policies, effective programs for the socio-cultural development of individual republics, territories and regions.
Any socio-cultural institution should be considered from two sides - external (status) and internal (substantive).
From an external (status) point of view, each such institution is characterized as a subject of socio-cultural activity, possessing a set of legal, human, financial, and material resources necessary to perform the functions assigned to it by society.
From an internal (substantive) point of view, a socio-cultural institution is a set of expediently oriented standard patterns of activity, communication and behavior of specific individuals in specific socio-cultural situations.
Socio-cultural institutions have various forms of internal gradation.
Some of them are officially established and institutionalized (for example, the system of general education, the system of special, vocational education, a network of clubs, libraries and other cultural and leisure institutions), have social significance and perform their functions on the scale of the whole society, in a wide socio-cultural context.
Others are not specially established, but are formed gradually in the process of long-term joint socio-cultural activity, often constituting a whole historical epoch. These include, for example, numerous informal associations and leisure communities, traditional holidays, ceremonies, rituals and other unique socio-cultural stereotypical forms. They are voluntarily elected by certain socio-cultural groups: children, adolescents, youth, residents of the microdistrict, students, military, etc.
In the theory and practice of SKD, many bases for the typology of socio-cultural institutions are often used:
1. by population served:
a. mass consumer (publicly available);
b. separate social groups (specialized);
c. children, youth (children and youth);
2. by type of ownership:
a. state;
b. public;
c. joint-stock;
d. private;
3. by economic status:
a. non-commercial;
b. semi-commercial;
c. commercial;
4. in terms of scope and audience coverage:
a. international;
b. national (federal);
c. regional;
d. local (local).
