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Social cultural dynamics. Sociocultural dynamics: conceptual and fundamental meanings

Social cultural dynamics. Sociocultural dynamics: conceptual and fundamental meanings

19.03.2019

Sociocultural dynamics are those changes that can occur in culture and society over certain periods of time. Among these changes, we can distinguish regular and random.

TO regular changes belong mainly to cyclic processes. A cyclic process is, by definition, periodic, renewable. In the culture of any nation, there is a certain set of periodically changing parameters. To the greatest extent, this is characteristic of archaic (pre-civilizational) cultures. Archaic societies existed in full accordance with natural cycles, depended only on them and built their lives in accordance with them. Each year in the life practice of these peoples exactly repeated the previous one, so that they actually had no history, there was no need to keep any kind of chronology.

With the advent of civilizations, the dependence of culture on natural cycles has sharply weakened, but other cycles, previously unknown, have appeared, for example, economic ups and downs. There were certain phases in the development of these cultures, which we can conditionally designate as:

¾ progress (a period of increasing spiritual power, social unity and economic well-being);

¾ stagnation (period of stagnation);

¾ regression (period of decline);

¾crisis (it can take quite acute forms, up to chaos and destruction of troubled times);

¾ revival (a new cycle of development of the same civilization) or the emergence of a new type of culture.

Cyclic development culture can be:

A) CLOSED CYCLES: the birth, development, decline and death of a particular culture. Here we are talking, of course, about the existence of individual civilizations, so that the time of existence of such cycles is calculated in many centuries. Such a cycle is related only to a certain "local" culture and is completely exhausted by the time of its existence. Babylon, Egypt, Rome, Byzantium, etc. - they all went through this cycle, and went down in history. Single cycles are also associated with the birth and development of ethnic groups, which was once shown by L.N. Gumilyov.

B) REPEATED CYCLES.

The Russian sociologist Pitirim Sorokin developed the theory of the undulating alternation of culture types. According to him, society consists of social groups, institutions and individuals. It is united with the help of value systems (beliefs, norms, concepts of due and sacred). P. Sorokin puts forward the idea of cultural supersystems and their undulating movement. The ideal types of these supersystems depend on the values that are proclaimed in a given society. The thinker has three such types:

ideational. The attitude of the society is aimed at comprehension of the Absolute, based on the dominant ideas. The main value¾God, as the embodiment of everything spiritual. Perception and knowledge of the world occurs through revelation, intuition, mystical experience. Art gravitates toward conventionality, symbolism, is created in accordance with certain canons and is most often impersonal. An example is the Western European Middle Ages, the Israeli society of the time of the prophets, the Arab Caliphate.

Sensual. The attention of society is transferred to the material world, life's blessings, secularism and empirical experience. The main values are property, wealth, physical health, personal success. The world is perceived as given in sensory experience. Experience is the only criterion of truth. The style of art gravitates towards naturalism. An example is the culture of Rome during the empire, or the culture of the modern Western world.

Idealistic type-intermediate. There is a kind of harmonious merging of two types of worldview into a single whole. An example is the Greek antiquity of the era of Pericles or the European Renaissance.

All three supersystems alternate with the inevitable change of seasons. While the value system is young, it is enthusiastic, believed and followed. Then it spreads in the depths of society and, as it were, loses its reserve of strength, becomes lethargic, superficial ... Decomposition and a crisis set in. P. Sorokin believed that Europe of the twentieth century lives at the end of the "sensual" era.

In the mythology of different peoples, ideas about sociocultural dynamics are reflected in a number of MYTHOLOGICAL CONCEPTS OF CULTURAL CYCLES. For example, according to the ideas of the Hindus, earthly life cycles through the following stages: Krita Yuga, Treta Yuga, Dvapara Yuga, Kali Yuga(Golden, Silver, Copper, Iron Ages). The meaning of the alternation of these stages is the ever deeper immersion of humanity into the abyss of delusions, suffering and misfortunes. The period full of the most severe trials - Kali Yuga (Iron Age) - is exactly the time that we are now experiencing; it must end in a deep crisis and subsequent revival of new life in the Krita Yuga. The four yugas make up one big cycle: manvantara. The largest cycle, including many manvantaras, is kalpa, that is full cycle of existence, during which the gods create the world, enjoy the world, and then, having destroyed their creation, plunge into cosmic sleep ("Brahma's day" and "Brahma's night").

It should be said that any pagan tradition adheres to cyclic patterns in its mythology, since paganism is still very close to natural phenomena and, consequently, psychologically depends on rhythmically repeating, in harmony with annual and daily cycles, phenomena in nature.

Progressive natural development. We have already touched on these views on sociocultural dynamics when we discussed the concept of the historical progress of culture. The theories of such Western European philosophers as Georg F. Hegel and Teilhard de Chardin are very close to these views. Hegel connects the development of human culture with the evolutionary expansion of a self-cognizing spirit, and de Chardin - with a global evolutionary process in which living matter conquers ever higher levels of consciousness and, accordingly, new, more complex forms of life (at the stage of man, these are forms of culture). The ultimate goal of the progressive ascent of the evolutionary processes of earthly life is the achievement of the "Omega point", i.e. merging with God.

It is quite natural that concepts of this kind imply time scales much wider than the lifetime of individual civilizations. Time itself appears here not as a vicious circle, but as a continuous ascending line. Indeed, if we take the development of human culture in a broad retrospective, that is, at least on the scale of the last five thousand years, then the trend towards increasing complexity and technical equipment of almost all aspects of culture looks indisputable. From a stone axe, magical dances and bloody sacrifices on a pagan temple - to a computer, modern ballet and church liturgy - there really is a huge distance. These changes are irreversible, therefore, we have the right to consider them evidence of the continuity of the cultural and spiritual evolution of mankind.

The mythological interpretation of linear time is given in the Old and New Testaments. According to these sacred texts, human history is a drama, the cause of which was once the fall of the first people (Adam and Eve). The meaning of this drama is the desire of people to reunite with the Creator, and the end will be the Last Judgment, after which eternal life must come: life in the Spirit and a transfigured body. Thus, according to the Bible, the history of mankind has a beginning and an end, it is irreversible and does not know cyclical repetitions.

Random (one-off) culture changes: o neither can occur for three reasons: either the society is experiencing a natural cataclysm, forcing it, in order to survive, to drastically change the stereotypes of its culture, or someone's successful military expansion introduces violent changes into it, or the reformist actions of the supreme power drastically change the socio-cultural situation.

An example of a sharp change (or rather, a break) in cultural life after a natural cataclysm is the decline of the Cretan kingdom after the catastrophic eruption of the Santorin volcano on the island of Thera (mid-2nd millennium BC). This was the end of the first civilization in European history. After the catastrophe, life in Crete followed a different cultural “scenario”: the ancient language was forgotten, writing disappeared, and the independent statehood of Crete also disappeared.

As for the conquests, they repeatedly destroyed or at least greatly deformed the cultural life of the conquered peoples; it is enough to refer to the example of Byzantium, conquered by Turkey, or the Polabian Slavs, conquered by the Germans. Even in the case when the conquered people did not lose their culture, something new appeared in it, often contradicting ancient traditions. So, in India, conquered by the Arabs, Islam arose; in Dacia, conquered by the ancient Romans, they began to worship the Roman gods and build ancient temples; The Czech Republic, considered part of the German lands for over 300 years, has experienced a powerful influence of German culture. It also happens that the conquering nation, which has a lower level of culture than the people it conquered, itself adopts a foreign culture. This happened once, for example, with the Romans, who conquered ancient Greece, and with the Manchus, who conquered medieval China.

Even more often, spasmodic changes in culture occur due to unauthorized reformatory actions on the part of the authorities. Any reform, if it goes against existing traditions, ends either in complete failure (as was the case, for example, with the reforms of P.A. Stolypin in Russia at the beginning of the 20th century), or it leads to powerful cultural upheavals with unpredictable consequences. The reforms of Peter I in Russia led to such results, the consequence of which was the emergence of completely new estates (bureaucratic bureaucracy and enlightened nobility) and a socio-cultural split that was detrimental to our country, ending with the 1917 revolution and the complete collapse of the old culture.

Control questions

¾ What is sociocultural dynamics?

¾ What types of this dynamics can be identified?

¾ What are cyclic processes in culture?

¾ What is P. Sorokin's "wave" concept?

¾ What are the varieties and signs of progressive development in culture? Who developed this concept?

¾ What can cause random changes in culture and what are the possible consequences of these changes?

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The concept of socio-cultural changes. Modernization concept

What are sociocultural changes? This concept is difficult to precisely define due to the relative instability of everything connected with the human world: you cannot enter the same river twice, as Heraclitus argued. The multidimensionality and versatility of the category of "sociocultural changes" makes it difficult to define it. The same concept - "social change" - describes the transformations related to different levels social organization (micro-, meso-, macro-level) that capture various spheres of social life (environmental, demographic, technological, economic, political, socio-cultural, socio-psychological (etc.) changes), characterized by various dynamic parameters proper (various speed, scale, complexity, direction). The category of social change thus covers any transformation of social structures, practices, the emergence of new groups, or the maintenance of the functioning of old groups, forms of interaction and behavior. social culture modernization

However, now we are interested in "significant" sociocultural changes. However, the concept of “significance” is also very subjective and requires the introduction of a certain reference point: “Significant for whom? Compared to what?" It is only obvious that only those associated with a fundamental transformation of the very structure of the sociocultural community or the situation as a whole can be classified as “significant” sociocultural changes, i.e. with the transformation of the main social institutions.

It should be noted that in modern social science the problem of social change is one of the central, key issues for a reason. Its significance is determined by its special applied significance - clarification of the issues that make up the problem of sociocultural dynamics (causes and factors of sociocultural changes, immediate and long-term prospects for emerging trends, stadial nature of the dynamic process, etc.) has an important explanatory and prognostic meaning.

In modern scientific literature and, especially, in journalism, the complex category of "socio-cultural changes" is often replaced by a simpler concept - "modernization" - in reality, suggesting only one of the options for transforming culture and society. While the concept of "modernization" is certainly narrower than the concept of "sociocultural change", it can also be applied to the analysis of changes affecting different levels of social order and having consequences of different scales: from renovation and improvements in any one area life support to a comprehensive restructuring of the entire socio-cultural system. Therefore, the term "modernization" is no more specific than the category "social change" in general, and, depending on the context, can be used in different meanings. Therefore, the term "modernization" is no more specific than the category "social change" in general, and, depending on the context, can be used in different meanings.

P. Sztompka identifies three meanings of the concept of "modernization" Sztompka P. Sociology of social change. M., 1996. In the first, general sense, modernization is a synonym for all progressive social changes. According to the second approach, modernization means the achievement of modernity, which implies a complex of social, political, economic, cultural transformations, occurring mainly according to the “Western model”. Classical sociological works on modernization in this aspect of consideration belong to Comte, Spencer, Marx, Weber, Durkheim and Tennis.

And, finally, the last of the meanings in which the concept of "modernization" is used, in its essence complements (continues) the previous one. In this regard, the term "modernization" refers to backward or underdeveloped societies and describes their efforts to catch up with more developed countries. It was with such content that the concept of modernization was formed in line with the evolutionary approach to the study of cultural dynamics (Tylor, Spencer).

Without dwelling in detail on the discussion of the stages and logic of the formation of the theory of modernization in its classic version, we indicate only the main postulates on which it is based:

1) modern (modernized) can only be considered a culture with a significant level of industrialization, sustainable economic development with a high gross domestic product and with extensive use of inorganic (non-living) energy sources. Modern culture is characterized by belief in the power of rational scientific knowledge as the basis of progress. Industrial production creates an abundance of food, consumer goods. In addition, modern culture is characterized by a high level of quality of life and developed political governance structures;

2) cultures that do not meet these criteria and cannot be classified as modern, are either traditional or transitional (post-traditional);

3) Western societies are a kind of model of "modernization", therefore the theory of modernization itself is often called the "theory of Westernization". Increasingly, in the literature devoted to the problem of modernization, thoughts are slipping that the West is doing everything possible so that in the mass consciousness both terms (modernization and westernization) become synonymous. Thus, it turns out that changes and reforms are possible only if they are oriented in a Western way;

4) modernization (modernity) is a complex phenomenon that has technological, economic, political, social and psychological dimensions, and modernization itself is a complex complex process of change in each of these areas; the core of all changes is scientific, technical and technological progress, which determines the need and conditions for appropriate changes in other areas.

In the very general view modernization is thus characterized as a socio-historical process during which traditional societies become industrialized (as a process of replacing tradition with modernity), and also acquire a number of other cultural characteristics associated with a high level of industrialization - the concept of "modern society" is considered as synonymous with "western society". The very process of transition from a traditional society to a modern one is characterized as a) revolutionary (requiring fundamental, radical changes in models of social life); b) complex (including changes in all areas of human thought and behavior); c) systemic (assuming that changes in one area necessarily cause changes in other areas); d) global (gradually covering all countries of the world); e) having certain dynamic characteristics (duration, tendency to accelerate, stages, irreversibility); f) generating convergence of social systems (reducing them to the model of the Western world); g) progressive (contributing to the improvement of the material and cultural well-being of a person), etc.

The main aspects of modernization: industrialization and urbanization, the cultural influence of the West.

There are a number of criteria for modernization in various sectors of public life. So, S.A. Ermakhanov, describes the following sets of changes taking place in different areas of development and functioning of social cultural systems Ermakhanova S.A. Modernization Theory: History and Modernity, 2006:

IN social sphere: the individual, not the group, becomes the basic social unit; the following processes of differentiation are gaining momentum - the transfer of individual functions that previously belonged to the family to specialized social institutions - and the formalization of the reorientation of social institutions to abstract and universal laws and rules; there is a separation of the spheres of private and public life, a weakening of family ties, an increase in formal education and professional specialization, and an improvement in the quality of life;

In demographic terms: a decrease in the birth rate, an increase in life expectancy, an increase in the urban population and a decrease in the rural one;

In the economic sphere: technological development based on the use of scientific (rational) knowledge, the emergence of secondary (industry, trade) and tertiary (services) sectors of the economy, deepening the social and technical division of labor, developing markets for goods, money and labor, ensuring sustainable economic growth ;

In the political sphere: the formation of centralized states, the separation of powers, the increase in the political activity of the masses, the development and spread modern institutions and practices, as well as the current political structure;

In the spiritual field: there are changes in the value orientations of social groups, there is a need to master new values that correspond to modern realities, the secularization of education and the spread of literacy, the development of a variety of trends in philosophy and science, religious pluralism, the development of information dissemination media, the familiarization of large groups of the population with achievements culture.

Three main processes from the listed manifestations of modernization can be attributed to the category of primary, backbone elements of it: industrialization, urbanization, westernization (the growth of the cultural influence of Western civilizations). Let's consider them in more detail.

Industrialization refers to the process of intensive development modern forms industry - factories, machines, large-scale production processes Giddens E. Sociology. M., 2005, which begin to play a leading role in the socio-economic system, replacing the previously leading other forms of economic activity (hunting, fishing, Agriculture). In accordance with the decline in the importance of former forms of activity and the increasing role of machine production, cities are intensively developing: in established industrial societies, more than 90% of all citizens live in cities and metropolitan areas, where the largest number of jobs is concentrated. As a result, there are fundamental changes in the sphere of employment of the peoples involved in the processes of industrialization and urbanization.

Thus, it is necessary to pay special attention to one of the most important socio-cultural processes accompanying modernization - to the rapidly occurring urbanization - the growth of the political and socio-economic role of cities and, accordingly, the increasing migration of the population from the rural to the urban environment. At the same time, researchers describe urban life itself using the concepts of role conflict, position uncertainty, status of inconstancy or inconsistency, cultural disunity, polarization and alienation.

S. Milgram Milgram S. Man in the big city. SPb., 2000. explains the impact of the urban environment on a number of socio-psychological characteristics, appealing to the concept of "overload", i.e. inability of the system to process data coming from external environment, which is a kind of resultant of the main demographic aspects of urban life: 1) a large number of people, 2) high population density, 3) its heterogeneity. The concept of overload allows us to explain at least four psychological phenomena urban life: a) changes in the performance of roles; b) the evolution of urban norms that are very different from the traditional values of small towns (for example, the approval of laissez-faire, the impersonality and alienation of urban life); c) changes in the cognitive processes of the inhabitant big city(his inability to recognize most of the people he sees during the day, his selection of sensory stimuli, his formation of indifference to deviant behavior and the selectivity of his reactions to the calls of other people); d) much stronger competition for scarce technical means and resources in big cities(traffic jams, queuing). Apparently, the same concept of overload partly explains the stress reactions in the process of migratory movement to cities.

When analyzing modernization changes, it must be remembered that in the overwhelming majority of cases, the changes taking place in these societies are initiated by external causes - the direct influence of more modernized cultures. Indeed, since the 17th century and for three more than centuries Western states were engaged in the colonization of new lands. The policy of colonialism seems to have been the main transformative factor that changed the "social face" of the Earth. Thus, modernization traditional societies has a connotation of cultural assimilation of small ethnic groups by industrially and economically more developed societies. The interaction of cultures that "speak" the languages of tradition and modernity, as it turned out, can have unpredictable consequences - from the rapid economic growth of former traditional societies (for example, China, Vietnam, South Korea) before economic crises and social explosions (the Chechen crisis, September 11, 2001 in the USA, the Paris events in October 2005).

So, the understanding of socio-cultural dynamics in the classical theory of modernization was reduced to building the opposition "tradition" - "modernity". At the same time, tradition, with rare exceptions, was interpreted as a brake in history, as an exclusively conservative force that opposes innovations and, therefore, must be overcome and broken in order to provide conditions for the introduction of the whole new Osipova O.A. American sociology about traditions in the countries of the East. M.: Nauka, 1985 .. “For modernization theorists,” writes V. Rukavishnikov, “modern man (modern man)” is, in fact, none other than a representative of Western culture - independently thinking, both socially and politically active an individualist who independently achieves success in life (“self-made man”) and recognizes the right of others to act in a similar way, competing with them for a place at the top of income and power” Rukavishnikov V.O. Sociological aspects of the modernization of Russia and other post-communist societies // Sotsis No. 1, 1995 p. 35.

However, from the moment of its appearance to the present, the evolutionary approach to understanding modernization itself has evolved significantly.

Neo-evolutionary understanding of modernization. Relativistic approach to the study of sociocultural dynamics.

In the late 1950s, and especially since the mid-1960s, criticism of early modernization theories began to grow, which gradually undermined most of the "classical" provisions. It was precisely the dichotomy "tradition - modernity" that was basic for early approaches to modernization, the non-historicity and Western-centricity of this model that Ermakhanova S.A. turned out to be in the focus of criticism. Modernization Theory: History and Modernity, 2006, the inability of the current theory to explain the diversity of transitional societies, their inherent internal dynamics, as well as the possibility of independent development of modern political and economic structures. As a result, numerous “national” modernization projects appeared, focused on taking into account the cultural specifics of a particular social community. However, in reality it was not so easy to abandon “West-centrism”, and most of these “national projects” emphasize the possibility of their implementation only on the basis of achieving a certain level of assimilation of Western experience.

Interesting in this context is the theory of modernization by the Dutch scientist E. De Vre, who, to explain the mechanism of influence of modernized Western societies on traditional Eastern ones, used the metaphor of "mechanical first push" and borrowed from chemistry such concepts as "catalysts" and "inhibitors" De Vries E. Man in rapid social change. L., 1961 . The role of the "first push" in the process of modernization in his model was played by the advanced countries of the West to the traditional East. Traditional Eastern society has factors that both accelerate this impact (“catalysts”) and slow it down (“inhibitors”). The structure of the "first push" consists of five interacting forces: 1) economic, 2) technological, 3) spiritual, 4) socio-cultural, 5) political. "Catalysts" and "inhibitors" in the concept of De Vre are distributed in pairs (table)

Table "Catalysts" and "inhibitors" of modernization in the concept of E. De Vre Selishchev A.S., Selishchev N.A. Chinese economy in the XXI century. St. Petersburg: Peter, 2004.

Analyze, in accordance with the table below, the socio-cultural realities Russian society, evaluate its "modernization potential".

By the beginning of the 1970s. it became obvious that modernization processes do not spread freely - numerous empirical data testified to the failures of modernization trends. The negative consequences of the destruction of traditional institutions and ways of life in the course of modernization were manifested, in particular, in the growth of poverty in the countries of the "third world", the strengthening of social disorganization, chaos and anomie, deviant behavior and crime.

Comprehensive studies of the modernization process in our country have demonstrated the existence of serious problems of adaptation of representatives of traditional cultures to the conditions of a changing world. Disadaptation is manifested in a complex of interrelated problems:

Deterioration of public health. This applies, in particular, to such a factor as “life-style incongruity”. Convincingly shown by Dressler W.W. Hypertension and Culture Change: Acculturation and Disease in the West Indies. N.Y.: Redgrave Publishing Company. 1982. that "lifestyle inadequacy" is combined with high blood pressure, and in some cases with depression. The inability or unwillingness of a person to internally adjust to accept and conform to the “modern” value system can negatively affect his physical and psychological well-being. Chance N.A. Acculturation, self-identification, and personality adjustment // Amer. anthropology. 1965. Vol.67. P.372-393; Dressler W.W. Hypertension and Culture Change: Acculturation and Disease in the West Indies. N.Y.: Redgrave Publishing Company. 1982; Graves T.D. Acculturation, access, and alcohol in a tri-ethnic community // Amer. anthropology. 1967. Vol.69. P.306-321.;

Unfavorable changes in the demographic situation: changes in the structure of the family - an increase in the number of single people, a decrease in the level of children Kvashnin Yu.N. Comparative socio-demographic characteristics of the peoples of Western Siberia (Nenets, Khanty, Siberian Tatars). // Ethno-demographic collection. Peoples of the North of Russia. -M.: IEA RAN, 2000.-169p. Ss. 5-76, Increasing violent deaths and suicides among the indigenous population Neotraditionalism in the Russian North. Moscow: Nauka, 1994; Pivneva E.A. Morbidity and mortality as indicators of the health of the indigenous peoples of the North (based on materials from the Berezovsky district of the Khanty-Mansi Autonomous Okrug) // Ethnodemographic collection. Peoples of the North of Russia. -M.: IEA RAN, 2000.-169p. pp.93-132 and others;

Prolonged economic, social and psychological maladaptation. Ultimately, this leads to the fact that a person develops a whole range of unfavorable individual psychological properties that indicate frustration: a feeling of psychological insecurity, isolation, low level claims, passivity, unwillingness to defend the values of one's kind and socio-cultural community - the complex that is described by the concept of "marginal personality" Park R.E. Cultural conflict and a marginal person //Social and humanitarian sciences: RJ. Series 10. Sociology. - M.: INION RAN, 1998. - No. 2. -Ss.172-175.;

The aggravation of intercultural contradictions and the growth of tension in the interaction between representatives of traditional cultures (indigenous population) and modernized societies ("alien" population) Pavlov S.M.. Psychological characteristics of children of the indigenous peoples of the North (on the basis of a study of junior schoolchildren Khanty, Forest Nenets). Diss...k.p.n. M.: MPGU, 2001; Khairullina N.G. Sociological diagnostics of the ethno-cultural situation in the northern region. Diss….d.s.s. Tyumen, 2001. In the broadest sense, this tension is explained by the difference in worldview positions of representatives of the contacting cultures. The loss or reduction of "one's own" space leads to the development among the indigenous population of a sense of inferiority, deprivation in the economic and cultural spheres, which, in turn, leads to an increase in the opposition of ethno-cultural communities.

Read the excerpts from P. Berger's article on the criticism of "modernity" at the end of the paragraph. Find in your experience confirmation (or refute) the existence of those "dilemmas" generated by modernity, which the author analyzes. Express your opinion about the goals and ideals of socio-cultural changes in modern Russia and the world.

Critics pointed to the fallacy of directly opposing tradition and modernity and gave examples of the advantages of traditional socio-cultural systems in some areas (S. Huntington, Z. Bauman, J. Gasfield).

The significant shift of the original unilinear neo-evolutionary theory of modernization to the pole of relativism that has taken place has also given rise to a new terminology, oriented more towards emphasizing differences rather than searching for similar aspects of modernization transformations. Thus, the terms “counter-modernization” (meaning an alternative version of modernization according to a non-Western model) and “anti-modernization” (open opposition to modernization) (A. Touren), “super-modernization” (a strategy driven by the desire to achieve superiority over the leading civilization) (Kholmogorov) . P. Sztompka, considering the theory of modernization, proposes the concept of "false modernization" in relation to post-communist countries, by which he means an inconsistent, disharmonious, internally contradictory combination of three elements: 1) modern features in certain areas of public life; 2) traditional, pre-modern characteristics in many other areas; and 3) anything dressed up in elaborate garb designed to mimic contemporary Western reality.

Under the influence of ever-increasing criticism of socio-cultural changes along the "Western model" by the second half of the 1980s. the concept of "modernization bypassing modernity" is emerging - modernization, in which the traditional national culture is not sacrificed to the Western system of values and meanings (A. Abdel-Malek, A. Touren, S. Eisenstadt). However, as A. Touraine noted, the real course of modernization, and in particular, the experience of interaction between “traditional” and “modernized” communities, although it refuted the uniqueness of the path of liberal-rationalist universalism, did not, however, affirm the absolute priority of particularism. Tradition and modernity began to be seen as systems not only coexisting, but also mutually penetrating and mutually adapting. Elements of traditional cultures continue to be preserved even in the conditions of the transition to modernity, only with the passage of time beginning not only to be displaced and modified under its influence. As a result, universalism was replaced not by "belief in a special way" for each country, but by a synthesis of universalism and particularism. The search for such a synthesis is becoming the main problem in the development strategy of many countries, since the imbalance between modernity and traditionalism leads to the failure of transformations and acute social conflicts.

In the process of development of the theory of modernization, in addition to the concepts of "traditional society" and "modern society", the concept of so-called "transitional systems" between traditional society and modern society began to be used as completely independent, viable and in development. It is the question of the nature of this transition, which remained unanswered in the framework of the "classical" theory of modernization, today, first of all, is of interest, both in theoretical and applied terms. With regard to the modernization process, the analysis of sociocultural forms, which are transitional stages between "traditional" and "modern" societies, is especially relevant in this regard. It is with such forms that researchers and practitioners deal today, when there are no “pure” traditional cultures left.

Transitional societies

At present, there are no traditional societies in their "pure" form. Most non-modernized cultures, especially if their representatives live in a multicultural state, belong specifically to “post-traditional” societies. This is true, including for Russia. Representatives of various ethnic groups living on the territory of Russia cannot be strictly divided into representatives of traditional and modern societies. Rather, representatives of different ethnic and subcultural groups differ precisely in the nature of their dominant attitudes, their orientation towards maintaining a modern or traditional way of life.

From the point of view of O.D. Fais Fais O.D. Modernization in Sardinia and ethno-cultural transformations. M.: RUDN University, 2003. Representatives of a "post-traditional" or transitional society are distinguished by a number of new acquired features:

- “openness” to new ways of interacting with people and learning new professional skills;

The growth of independence from the authorities of parents, the local team, the church;

Departure from passive fatalism when meeting with new non-traditional phenomena;

Striving to achieve a higher professional and educational status;

The ability to plan things and implement actions, “writing” them into exact periods of time;

Growing interest in social and political life, expanding horizons.

The problematic nature of transitional societies as such (regardless of what they are moving to and from) is associated with the non-simultaneity of transformations affecting various spheres of culture and social organization. Thus, modernization changes are not limited to the transformation of social institutions. Transformations necessarily intrude into the sphere of value-semantic orientations, social norms, habits, patterns of behavior. But, if at the institutional level the existing mechanisms are quite flexible and can be relatively easily restructured, since they are associated with rational control over socio-cultural processes, then the value-normative level is difficult and far from completely amenable to awareness, the mechanisms corresponding to it are more rigid and conservative. . However, we can speak about the completion of the modernization transition only when the restructuring of both levels of regulation is fully completed. To date, a number of sociocultural communities have been unable to bring the value-normative system in line with the modernized socio-economic institutions.

Thus, the main feature of the transition state can be considered the imbalance of systems and structures that are clearly differentiated at stable stages, but at the same time highly coordinated. In this discrepancy, the inability to easily restore the lost correspondence between different levels regulation of dynamic processes in sociocultural systems, and lies the main conflictogenic, stressful potential of intensive, often externally imposed modernization changes. And it is the resolution of this intracultural conflict that opens the way for optimizing adaptation to changing sociocultural conditions for representatives of ethnocultural communities that have undergone intense changes in a relatively short time.

One of the widely studied problems of modernization is the problem of the conflict of values. It is recognized that many values of Western culture do not fit and therefore do not coexist in some cultural environments. Individualism is in some cases recognized as a purely Western product. In this regard, it is of interest to study the problem of "modern personality" by Western scientists.

Personality: new - well-forgotten old? Personality types in traditional and modernized culture

Let us touch upon another consequence of the modernization of traditional societies - the change in the generalized model of personality, which can be considered as one of the aspects of the transformation of the value-semantic sphere. The influence of modern processes on a person is formed in him by such personal attitudes, qualities, values, habits, which are prerequisites for effective functioning. modern society. Some authors tried to highlight the "personality syndrome", "modern mentality" (R. Bella) or the model of "modern man" (A. Inkeles). Classic study on this issue was carried out in the 70s. under the auspices of the Harvard Project on Social and Cultural Aspects of Development. A comparative study of six countries - Argentina, Chile, India, Israel, Nigeria and Pakistan - made it possible to build an analytical model of the modern personality. The following features have been identified:

Openness to experiments, innovations and changes, readiness for pluralism of opinions and even for the approval of this pluralism;

Perception of time as a linear vector (from the past - through the present - to the future), where every moment is unique and, as a result, the desire to save time ("time is money"), punctuality, focus on the present and future, and not on the preservation of traditions and reproduction of the experience of ancestors;

The development of personal responsibility and independence, the need for control “over the situation”, confidence in the ability to organize life in such a way as to overcome the obstacles it creates;

The need for justice to the detriment of the equality of the distribution of goods, i.e. belief that reward does not depend on chance, but, where possible, corresponds to skill and contribution;

Belief in the controllability and predictability of social life (economic laws, trade rules, government policies) that allow actions to be calculated;

The high value of formal education and training;

Respect for the dignity of others, including those of lower status or less power.

Ideas about the "mature personality" in modern psychological literature, conceptually formalized and fixed in the works, first of all, of Western researchers Maslow A. Psychology of being. M.: "Refl-book", Kyiv: "Vaksler", 1997; Erickson E. Identity: youth and crisis. M.: Progress, 1996. In accordance with their concepts, personal maturity can be described in terms of identity to oneself, a sense of continuity, integrity of one's existence, a sense of recognition by others of one's identity, the ability to establish close, emotionally rich relationships with other people, desire and ability to creatively transform oneself and the surrounding objective and social reality. In other words, personal maturity presupposes the achievement of a correspondence between a person's group self-identifications and his internal, individually peculiar content. Such an approach presupposes the correspondence of the direction of personal development of an individual, the bearer of a certain culture, and the values accepted in this culture.

Here, in order to understand the problem of intercultural differences of the ideal type of personality, the postulate of the "consonance" of the personality and the cultural environment in which it is formed and exists is fundamentally important. In other words, we are talking about the impossibility of highlighting personal properties that are ideal for all times and peoples. Moreover, intercultural differences probably refer not so much to the set of personality traits required by culture, but to a different understanding of their content.

Case-study: changes in the "ideal personality type" in the process of modernization of traditional cultures of Western Siberia

The essence of the modernization process among the indigenous peoples of Siberia and the Urals is determined by the state of transition from the traditional cultural system, focused mainly on building relationships in the context of "man - nature", to the historical system of culture, which is organized in terms of "man - society" Burkov S.M. Problems of social adaptation of the individual on the example of the indigenous peoples of the North. Author's diss. Ph.D. Sverdlovsk, 1990. . At the same time, a positive way out of the current problematic situation is seen in the formation of a person who is confident in his own personal identity and individual significance, successfully included in a wide system of social relations, capable of transforming the surrounding subject and social environment. The observed difficulties of adaptation are due to the excessive intensification of the transition from one type of culture to another. Moreover, the additional drama of the current transitional situation is given by the fact that it is external in relation to the sociocultural community of nature. The changes in question are being imposed ethnic group from the outside. As a result, manifestations of inadequacy or failure of adaptation strategies are growing.

Thus, it is fundamentally important for us to adequately understand the essence of the differences between the psychological requirements for the individual in those cultural systems from which and to which the ethnic community moves. It is on the basis of this understanding that one can try to "throw a bridge over the abyss", outline ways of contact between cultures and, thus, optimize the passage of the transitional stage.

Traditional culture is based on "stability", focused on preserving the traditions of ancestors. Its "traditionality" presupposes the homogeneity, orderliness and peremptory nature of the requirements that cultural community to its representatives, regulating every step of the individual from birth to death. In cultures of this type, oriented towards ancestors and traditions (post-figurative, in the terminology of M. Mead): “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” Mead M. Culture and World of Childhood. M.: Nauka, 1988. .

Traditional culture, as noted by A.V. Golovnev (1995), analyzing the essence of the culture of the Ob Ugrians - Khanty and Mansi, is based on the perception of the stability of the universe and, accordingly, on the idea of one's own inviolability. “She is slim and rich, but inscribed in a “hard frame”, which does not allow her to quickly respond to ongoing external changes ... And if something changes, then at the base. That is why there are landslide losses of traditions among the Khanty and Mansi, that without the “hard framework” crushed by external influence, the culture turns out to be defenseless” Golovnev A.V. Speaking cultures: traditions of the Samoyeds and Ugric peoples. Ekaterinburg: UrORAN, 1995, p.576.

Probably, these frameworks are generated by a very complex, subtle, centuries-old style of relations between man and nature, which constitutes the core of traditional culture. The destruction of this core makes the culture extremely vulnerable to external shocks.

Let's try to analyze the semantic core of traditional culture, taking as an example the culture of the peoples of Western Siberia - the Ob Ugrians (Khanty and Mansi).

nature in traditional worldview The Ob Ugrians act not as an aggressor to whose dictate it is necessary to adapt, and not as a tool that a person is free to use as he pleases. Nature here is a friend, partner, nurse, home. You can pick up a lot of similar epithets, and these are not just artistic images.

According to the traditional views of the Ob Ugrians, the system of the universe has a three-member structure: the upper, middle and lower worlds. Further, this system is divided into the spheres of nature and man. The mediator between all levels and subsystems is the bear, which is both an "element" of nature and a "brother" of man. Thus, man is in a “kinship” relationship with nature. That is why a person has learned not only to appreciate the beauty of nature and be grateful for its gifts, he has learned to subtly feel her mood, and in accordance with it to build his own behavior, harmonizing the wishes of a person with the possibilities of nature. Therefore, no matter what element of the traditional material or spiritual culture of the Khanty and Mansi is discussed, it is always considered from the standpoint of environmental expediency.

Khanty and Mansi perceived the whole world around them as alive. All phenomena of the world, including "inanimate" from our point of view - elements of the landscape, celestial bodies, were understood as something that not only has its own life, but is also capable of influencing human life. Accordingly, a person had to take special actions in order to propitiate the spirits of nature and, thereby, gain happiness for himself. The deities worshiped by the inhabitants of Siberia are personified natural phenomena, the significance of which is directly related to the economic activities of the local population Gemuev I.N., Sagalaev A.M., Solovyov A.I. Legends were of the taiga region. Novosibirsk: Nauka, 1989. Accordingly, natural phenomena associated mainly with the forest and the river were deified.

The most important stabilizing factor in the Ob-Ugric culture was the family. In the family, as noted by Ya.V. Chesnov Chesnov Ya.V. Lectures on historical ethnology. M.: Gardarika, 1998, p.89. , culture is constantly reproduced in its undivided form, where "ethnologists find elements of economic and cultural types, ethnographic characteristics, historical and cultural communities, distinguish layers of traditions, borrowings, innovations, etc. in it." family in traditional culture Khanty and Mansi are also an economic collective, with its inherent complex of labor operations, seasonality of work, etc., which has a certain transformative effect on the territory it occupies. Alekseev V.P. Essays on human ecology. M.: Science. 1993..

In the traditional culture of the Khanty, from the moment of birth, a child was surrounded by a large number of adults focused on caring for him. This additional attention and care was provided by the institution of "social parents". One of the fundamental differences in the organization of the process of socialization in a traditional society and in a modernized one is that the child, in fact, belongs to the entire community in which he lives, and not just to his biological parents.

Among the Khanty, the woman who gave birth became the "umbilical mother" pukan angki, her husband or another man respected by the family became the "navel father" pukan as "i. Also, the child could have godmother and father - parn angki and parn as" and - and more young "carrying father and mother" - altum angki and altum as "and Voldina T.V. Birthing and funeral and memorial rites of the Kazym Khanty // Ethnography of the peoples of Western Siberia. Siberian ethnographic collection. Issue 10. / Editor-in-chief D. A. Funk, A. P. Zenko M.: Institute of Ethnology and Anthropology RAS, 2000. P. 190-199.

As noted by researchers of the process of socialization in traditional societies, M. Kultura i mir detstva. M.: Nauka, 1988; Butinov N.A. Childhood in a community-clan system // Ethnography of childhood. Traditional methods of raising children among the peoples of Australia, Oceania and Indonesia. / Ed. N.A. Butinova, I.S. Kona. M.: Nauka, Oriental Literature, 1992. S.56-84., the existence of the institution of social, i.e. additional, parents performed the function of protecting and supporting the child. In this case, not only the biological parents, but also a fairly large circle of other adults were obliged to take care of the child, monitor his development, try to see him as often as possible, i.e. take a direct part in his upbringing.

M. Mead, regarding “public education”, which she studied, of course, on completely different ethnographic material, notes that it “leads to the fact that the child gets used to thinking about the world as something filled with parents, and not as a place where his safety and well-being depend on maintaining his relationship with his own parents.”

However, the child, having become an adult, had, in turn, to take care not only of his biological, but also of his social parents.

In a Khanty family, as a rule, the two most revered people are the smallest and the oldest. This is usually explained by the principle of justice: since each member of the family will be in these hypostases, then everyone will receive, sooner or later, their share of honor and respect. Such a prioritization implies an emphasis on the line of transmission of cultural baggage from the oldest to the youngest and, accordingly, to a certain extent, the conservation of culture.

Another mechanism of vertical cultural transmission can be considered the following rite, which has survived to the present day. After the birth of a child, divination was necessarily carried out, which was supposed to indicate whose soul was reborn in the child. An elderly woman lifted the cradle of a child, naming the names of deceased relatives. When pronouncing the name of the revived ancestor, the cradle became heavy. It was believed that with the soul (lil - soul-breath) of the ancestor, the child received his characteristic features - physiological and social, including the name and terms of kinship Zenko A.P. Representations of a person in the traditional view of the Ob Ugrians // Ethnography of the peoples of Western Siberia. Siberian ethnographic collection. Issue 10. / Ed. D.A. Funk, A.P. Zenko. M.: Institute of Ethnology and Anthropology of the Russian Academy of Sciences, 2000. P.169-177; Sokolova Z.P. Hereditary or ancestral names among the Ob Ugrians and customs associated with them // Soviet ethnography. 1975, No. 5. P.42-52.. The baby was called “grandfather”, “uncle”, etc., depending on who the family members were the person whose soul was embodied in the child.

Thus, the traditional ideas of the Ob Ugrians and the rituals associated with them emphasize the value of not just procreation, but the steady transfer of cultural experience from generation to generation and the repetition of human destinies. Unlike traditional culture, the upbringing and education of children in a modernized society is focused on the constant introduction of changes into the culture. Accordingly, in a modernized society, the priority is not vertical (intergenerational) cultural transmission, but the exchange of experience and cultural values between representatives of the same generation. A frequent consequence of modernization is that the older generation is no longer perceived as the wisest and, therefore, the most respected members of society. More competent in the constantly changing conditions of a modernized culture are young people, and they, accordingly, take on the functions of leading the life of society, which in a traditional society belonged, as a rule, to the elderly. M. Mead designated such cultures as cofigurative, in them “the predominant behavior model for people is the behavior of their contemporaries” M. Mead. Culture and the World of Childhood. M.: Nauka, 1988, p. 342..

The traditional activities of the Ob Ugrians - hunting, fishing, reindeer herding - require a person to be able to live and work alone, in extreme cases - in a "company" with a dog or deer. Accordingly, with this requirement of loneliness in folk pedagogy, two basic principles of education were born Kukushkin V.S., Stolyarenko L.D. Ethnopedagogy and ethnopsychology. Rostov-on-Don: Phoenix, 2000. .

Firstly, every action of even a very small person must be subordinated to a specific goal. So, in sports competitions, elements of hunting and reindeer herding are played out (throwing a lasso, jumping over sleds, etc.). Any business is focused on achieving a specific household goal.

Secondly, the child must learn to find a way out of any difficult life situation rather than using adult advice. An adult can only suggest HOW to do it, but not WHAT to do, and then only when he sees that the child has already exhausted his strength and knowledge in trying to solve the problem on his own. “Not later than tomorrow, the child will be alone in the tundra (not counting the dogs) with wind and frost. There will be no one to ask. If today you do not load the child's thinking, limiting yourself to loading the memory, then tomorrow the thinking will no longer turn on. After all, even an adult cannot foresee tomorrow's situation in which the pupil will find himself. To give him a ready answer today is to destroy him!” (Kukushkin, Stolyarenko, 2000, p. 248).

The boarding system of education, even in its ideal, "model" version, is built on completely different principles and practically does not give the child the knowledge and skills that may be useful to him in the future. This training requires from the child only the assimilation of ready-made information, moreover, very far from the realities of life. northern peoples and having no sensory support in the out-of-school experience of children. Adding to this the often low level of teacher training, lack of textbooks, etc., we get an education that is passive in form and almost useless in content.

In today's post-modernized world, more and more efforts are being made to create a new education system - focused not on broadcasting some ready-made information, but on teaching children to independently acquire knowledge and produce new ideas. The development of such an educational system is dictated by the requirements of the modern world, where the intensive development of science and the introduction of high technologies lead to a constant renewal of the knowledge that humanity operates: the discovery of new information about the world around us refutes those theories that seemed true quite recently or corrects and refines them.

IN modern conditions it is not so important to memorize what is known today, the ability to independently find the necessary information is much more effective. Therefore, school education is directed, first of all, to the development of children's ability to think and independently explore the world. Thus, in essence, the modern reform of the education system focuses on the same values that were key in the upbringing and education of children in traditional societies: the independence of the child, his creative mental activity, the ability to set goals. The means of realizing this goal in traditional and modern societies are different, but the fundamental orientations are similar.

The traditional culture of the Ob Ugrians, like the cultures of other peoples, where the main occupation was hunting and fishing, gravitates towards the pole of individualism on the scale of "collectivism - individualism". The hunter is forced to spend a long time alone, relying only on his own strength and experience, which requires the development of certain character traits. The inhabitants of the forest, as noted by V.K. Arseniev V.K. Dersu Uzala. Through the taiga M .: Nauka, 1972., are distinguished by silence, calmness, thoughtfulness. Therefore, one of the dominants of traditional education among the Ob Ugrians was the development of the child's independence. As more and more achievements in independence were accumulated, different ages of the child were also named: 1) the age of running, 2) the age of killing the beast, 3) the age of killing with a bow. Or: 1) has grown to hunt for squirrels, 2) has grown to hunt for forest animals Chesnov Ya.V. Lectures on historical ethnology. M.: Gardarika, 1998. .

However, in any traditional society, collectivist orientations are still stronger than in a modernized one. So, among the Khanty, the main decisions regarding the life of the community (clearing rivers of debris, helping the needy, punishing violators of the norms of public morality) were made by the people's assembly. At these meetings, everyone was present, but only adult men had the right to vote. Execution of decisions adopted by the meeting was obligatory, no one dared to disobey them. In this case, a person would place himself outside society and lose his support, which is unthinkable in the harsh conditions of the struggle with the elements.

After general remarks describing the attitude towards a person in traditional culture and in a modernized society, let us consider the typologically accepted different cultures ideas about the ideal personality type. At the same time, we will be guided by the logic of describing the psychosocial identity proposed by E. Erickson, which implies the reflection of a whole complex of human relations - to oneself and the development of one's own life, to the world around and other people, to the activities performed. However, before proceeding to the further presentation of the material, we suggest that you fill out psychological test, which allows diagnosing the development of qualities, which varies significantly in cultures of different types.

When answering the following questions, you need to read the statements and choose the ending with which you most agree. Then circle the number that reflects the degree of your agreement with the chosen ending - the closer the number is to the chosen option, the more you agree with it.

1 In making decisions, I am guided by
generally accepted norms and notions		with your own feelings and desires

satisfaction		discontent
3 I prefer clear and detailed directions for getting work done		complex tasks that require independent work and a long search
4 I believe in myself
even when I don't succeed		only when everything goes well in my life
5 I'm bored when I'm alone		don't get bored
6 in my life
have clear goals		no clear significant goal
7 The fact that others share my point of view
very important to me		not too important

feel confident		I often feel anxious
9 I am loved because I am
I try to earn the love of others		able to love
10 The main thing in life -
realize yourself in creativity		benefit people
11 With contradictions in himself
i can't put up		willingly put up
12 I think people should:
be able to hide your feelings in communication with others		express your feelings openly with others
13 I am very passionate about my work		I see my work only as a necessity
14 I do not know myself at all and do not understand		I have studied myself well enough
15 Sometimes I like to dream, even about impossible things		I never spend time in fruitless dreams
16 I don't like change	...

Theoretical background. The concept of socio-cultural systems by Pitirim Sorokin

Before the appearance of the concept of Pitirim Sorokin, reality in the social sciences was presented as something material, studied by means of research tools.

Sorokin calls this picture of reality "too narrow and inadequate." According to the concept developed by him, sensory perception of the world is only one of the ways of knowing it. Reality is, according to Sorokin's definition, "an indefinite variety". This diversity cannot be known using exclusively scientific methods:

The science of the preceding centuries has manifestly and implicitly shown a tendency to reduce reality either to matter or to what is perceived by our senses. Such a science either denied or had an agnostic attitude towards any non-sensuous reality. At present, this conception of reality has largely been rejected by all sciences as narrow and inadequate. It has already been superseded by a wider and more adequate conception of absolute reality...

Aspects and forms of cognition of reality

According to Sorokin's theory, reality includes many different aspects, among which the most important for a person are three: sensual, rational and supersensible (intuitive). These aspects complement each other, but do not replace each other. Comprehension of each of them requires a corresponding form of knowledge:

... the first mistake is the illusion that there can be only one system of truth, and all three systems - sensual, rational and intuitive - are sources of reliable knowledge ... each of them, used for its intended purpose, gives us knowledge of one or another important aspect of objective reality, and none of them can be considered entirely false ...

In turn, ways of knowing different aspects of reality exist within different cultural forms. So, for the sensual aspect, this is scientific knowledge, for the rational aspect, it is philosophy, and for the super-rational (intuitive) aspect, it is religion. Sorokin's concept suggests that the most complete study of reality is possible only with an optimal combination of all three methods of cognition.

The content of the concept of socio-cultural dynamics

Values

One of the main concepts of the socio-cultural concept of Pitirim Sorokin is the concept of value. Value is the foundation of any culture. A change in the value system leads to a change in the cultural and social systems, which pass into a new quality.

Supersystems and phases of cultural development

The model of sociocultural dynamics proposed by Sorokin is based on the principle of cyclic development of culture. Within this model, the history of civilization is a change of cultural supersystems. The scientist identifies three types of supersystems, each of which corresponds to a certain phase in the development of any culture:

ideational
sensual
idealistic

Each of the listed supersystems is based on its own system of values:

Ideal supersystem

The basic values of the ideational supersystem are God and the divine supersensible reality, religion. A state of theocratic type is being formed, where the clergy form the upper strata of society. State law and ethical norms are based on religious prescriptions.

… an ideational culture is uncreative in the field of science and technology, as it focuses its cognitive energy on the study of the Kingdom of God and the realization of values during man’s brief earthly journey to eternity…

An important feature religious cultures of this kind is the neglect of "earthly values". Everyday comfort does not matter, but asceticism is welcome, as the fulfillment of a duty to God. The art of an ideational society is entirely religious. His themes are God and the supersensible being, the redemption of sins and the salvation of the soul. Over time, the religious value system begins to decline and there is a transition to an idealistic supersystem.

Idealistic supersystem

The idealistic supersystem of culture, according to Sorokin, is a kind of synthesis of ideational and sensual supersystems. The core value of an idealistic culture is truth. The search for truth is carried out by combining supersensible and sensual methods of cognition. Essentially religious values are embodied through rational knowledge. The structure of an ideal society based on an idealistic culture is described in philosophical concepts. Sorokin refers to such writings of Plato, Aristotle, Thomas Aquinas:

... the idealistic system of truth occupies an intermediate link between the sensible and ideational systems and combines in its crucible the three distinctive elements of sensible, religious and rationalistic truth. The systems of Plato and Aristotle, Albert the Great and Thomas Aquinas are the best examples of attempts to synthesize divine, sensual and dialectical truth in one whole ...

Sensual Supersystem

The sensory supersystem is based on the perception of reality through feelings and sensations. Religion in this phase loses its former importance. Cognition of the world occurs through intellect and rationality. The main value is the person. Great importance within the framework of the sensual supersystem acquires everyday comfort.

Although the sensual society is quite successful in producing many technological discoveries aimed at increasing the bodily comfort of sensual life, it does not achieve success in developing an effective technique for the transformation of souls and the "production" of the supersensible values of the Kingdom of God .... it cares mainly about sensual pleasures, values of well-being, health , bodily comfort and lust for power and glory

The legal and ethical norms of society at the sensual phase of development, in contrast to the ideational ones, have a purely secular character. They are created by people, so they can be reviewed and changed based on the needs of society.

Sense law presents a completely different picture ... Its purpose is exclusively utilitarian: the preservation human life, the protection of property and property, peace and order, the happiness and well-being of society in general and the ruling elite, which establishes and enforces sensual law in particular. Its norms are relative, changeable and conditional... In such a system of law there is nothing eternal and sacred

The art of the sensual phase is the exact opposite of ideational art. Its subject is the layman, an ordinary person in various life circumstances. The focus here is the relationship of people, strong feelings, passions and emotions.

Criticism

The theories of P. Sorokin caused controversy and resulted in the volume “Pitirim Sorokin in Review”, published in 1963. P. Sorokin's polemic with the Australian scientist O. Anderle, who defended the paradigm of civilization as a system, can be considered distinctive, while P. A. Sorokin did not consider systemicity to be the basic quality of civilizations. Sorokin's theories are large-scale and complex, perhaps because of this A. Kreber reproaches P. Sorokin for abstraction. The idea of the religious reorganization of mankind is, in particular, the basis of the concept of P. Sorokin. In its origins and essence, this project can be considered similar to the ideas of classical theology. While it was theology for the most part that determined the views of the author. Sorokin sees religion not as an institution or creed, but as the main system, while religion is formulated by society in the course of historical process. The scientist is also reproached for the fact that when considering the history of various countries and peoples, the concepts of "Tatar" civilization or "Arab" civilization are used by the author in an abstract, descriptive sense. This also applies to other countries and peoples that have similar characteristics. The ideas of P. Sorokin from the pages of "Sociology of Revolution" were actively criticized and not accepted by the Bolshevik Party and V. I. Lenin himself. In particular, Sorokin pointed out the illusory nature of ideas that are broadcast during periods of revolution and believed that they have a disintegrating effect on society, arouse enmity, anger, and destruction in it. And in 1922, P. Sorokin was expelled from Russia by train.

1. Types of cultural change.
a) The phase (stage) type of cultural dynamics largely coincides with the so-called "historical periodization". Each stage has its own dominant type of social relations: 1) pre-industrial society (interpersonal type of relations); 2) industrial society (commodity-money relations); 3) post-industrial society (factors that form the mass community act).
b) Change of spiritual styles, artistic genres, orientations and fashions; change of centers of active cultural activity. This is the sphere of the history of art, culture, literature, etc. Thus, the entire history of Western European culture can be represented as a historical change of styles (this can be seen especially clearly in the example of painting): Romanesque, Gothic, Renaissance, Baroque, Rococo, Neoclassicism, Romanticism , realism, modernism (impressionism, post-impressionism, surrealism, avant-gardism, etc.), postmodernism.
c) Changes leading to the enrichment and differentiation of culture or relations between its various elements, which means the formation of new genres and types of art as a result of the creative process or external influences.
d) Cultural stagnation: conservation of the common system of values; dogmatization of religion, ideology; canonization of artistic life; rejection of innovations and borrowings, which leads to a long-term stagnation of society as a whole. At the same time, the stability of customs, norms and styles should not be confused with stagnation, since it implies the preservation of the identity of a given society. stagnation - characteristic stable small ethnic cultures, it serves as a mechanism for self-preservation in the process of interaction with other more "powerful" civilizations. As stagnation, one should characterize the long period of existence of ancient civilizations (Pharaonic Egypt, etc.), the civilization of pre-Columbian America, etc.
e) Changes leading to a weakening of differentiation, a simplification of cultural life, which is defined as the decline and degradation of culture. Such processes are described by ethnographers who have fallen into the orbits of strong cultures. The decline also occurs in various fields high culture - in the case when the spiritual significance of certain trends and genres weakens, and other options for artistic understanding of the world are recognized in society. An example of the decline of culture is the tendency to primitivize and archaize life (manifested in the structures of the underworld, in the way of life and organization of armed detachments and gangs, in places of detention, etc.).
f) The crisis of culture is defined as a situation or tendency of a gap between the old spiritual structures and institutions and the formation of new ones. In modern times, the crisis of culture usually arises in the course of the accelerated modernization of society. Cyclic change differs from evolutionary change in that it is repetitive. These cycles receive stable fixation in mythology, rituals, calendar. As a variant of cyclicity, inversion (pendulum changes) should be considered, which manifests itself in the absence of a stable core, the “golden mean” in culture.
g) The transformation of culture is an intensive process of renewal in society. New elements are introduced through the rethinking of the historical heritage, giving new meaning to traditions through borrowing from outside. However, the borrowed elements undergo a qualitative change, resulting in a synthesis.
2. The cumulative social experience of living together and adapting people in specific natural and historical conditions is the main content of the culture of any society. Forms of its manifestation:
- - products and results of any goal-oriented activity;
- - norms of relationships between people;
- - socio-political and economic organization;
- - religion;
- - education;
- - all types creative activity and so on.

Special forms of accumulation of experience: traditions, mores, customs, language, a system of cultural codes and images, value orientations, etc., but most of all - a body of historically established "cultural texts" that specifically accumulate and systematize experience and knowledge. This includes: transmission to the next generations of the social experience of consolidation, living together, survival and development of this society, i.e. social and cultural reproduction of this society as a stable socio-cultural integrity, a system of orders and norms adopted in it, its cultural specificity.

The main institutions of such broadcasting are:

- traditions (transmitting the most ancient and stable patterns of predominantly symbolic behavior of people);
- upbringing (translating the bulk of the norms of interpersonal everyday communication, the basics of the language and the main cultural codes and norms necessary for practical social survival);
- education - general and special - (translating a complex of minimal general scientific and general humanitarian erudition and deep special knowledge in some selected area);
- enlightenment (demonstrating reference samples of the humanitarian cultural erudition of the individual), etc.
3. Socio-historical reproduction of society as an integral social organism with its inherent cultural specificity. Essence of the problem:
- - cultural specificity as a product of the history of a given society and the accumulation of its social experience;
- - social reproduction of society, possible only through the appropriate education of its subjects (socialization and inculturation).
4. The peculiarity of a culture that is not genetically passed on to the child from the parents, but is transmitted only by the method of education, training, etc. Translation of traits: linguistic, ethnic, social class, religious. If a full-scale translation of the social specificity of a given culture is impossible, the process of cultural assimilation of people in the external social environment (another nation) begins.
5. Processes of cultural assimilation of people in the external social environment:
- - determination of personality by the socio-cultural system;
- - the human personality as a "product", "performer" and "creator" of culture, its forms and samples;
- - personality in the history of culture;
- - the problem of interpretation of cultural forms as the main problem of the existence of culture in society;
- - conflict of interpretations as a social conflict of cultural values (hierarchization of its forms according to axiological criteria), characteristic of various social subcultures;
- - the problem of individual "experiencing" culture and its components (norms, forms, canons) by its individual performers;
- - the conflict of the individual and society as a purely cultural contradiction between the social norm and its personal interpretation.
6. Social need for socialization and inculturation of the individual:
- - socialization and inculturation as processes of entry of an individual into society and its culture;
- - socialization - the development of social norms of adequate behavior and communication, laws, norms and forms of manifestation of socio-political loyalty to the existing order, hierarchy social statuses and roles;
- - inculturation as the development of the intricacies of etiquette and one's own social role, the peculiarities of the worldview and assessments, customs and mores, the general humanitarian and religious erudition accepted in a given society, the permissible boundaries of an individual interpretation of a culture
- - inculturation as a process that ensures not only the reproduction of a "man of culture", but also contains a mechanism for implementing changes in culture;
- - the main stages of socialization and inculturation: primary (children's) and secondary (adult) and their cultural characteristics;
- - the specifics of the processes of socialization and inculturation in traditional, industrial and post-industrial societies.

The first condition for inculturation should be the self-affirmation of a person in time: the appropriation of acquired knowledge and skills, prepare opportunities for creativity and thus acquire a certain independence from natural and social conditions.

The second condition for the "conquest" of culture is the appropriation of different ways of seeing. To be able to see means to be able to predict by "reading" space.

7. System of control, coercion and sanctions for non-fulfillment of cultural regulations:
- - administrative;
- - legal;
- - moral.

Freedom and responsibility are the springs of man's historical activity, the way of his existence in legal and moral relations. Law is a formally specifically historically conditioned measure of freedom. Moreover, we are not talking about abstract freedom, but about its scale, which is determined by a specific mode of production, social structure, and the cultural development of society.

Morality and law are closely interrelated, moreover, we can talk about the deep interpenetration of law and morality. They mutually condition, complement and mutually support each other in regulation. public relations. The objective conditionality of such interaction is determined by the fact that legal laws embody the principles of humanism, justice, and equality of people. In other words, the laws of the rule of law embody the highest moral requirements of modern society. Exploring the question of the interaction of law and morality, most jurists note that everything regulated by law, one way or another, is regulated morally, i.e. subject to moral judgment.

the greatest moral value are fundamental human rights legal expression his freedom and dignity. The actual realization of these rights is a condition for acquiring human happiness, since human rights are essentially their striving for happiness, recognized by law.

Human interests do not harmonize with each other. It is inconceivable, therefore, that the law should ever do justice to all legitimate interests at the same time. It is just as little capable of curtailing equally all claims, for there is no standard for this. It will invariably contain elements of partisanship and injustice.

A firm legal organization is needed, which could add to internal motives the restraining power of external law and the protective supervision of power. Only the organization of a firm legal order brings into society a firm and stable reconciliation of various social elements. But when this goal of a more lasting external peace is achieved, a better soil is created for the development of moral relations. Under the protective shadow of the law, which ensures public order, moral ties are affirmed and strengthened.

On the other hand, by prohibiting and punishing the evil manifestations of the human will, law has a certain educational value: it destroys the unbridled arbitrariness of human passions and in the very inner world a person leaves traces of his influence.

The separation of law from morality is caused by the development of social life, when more complex relations and more frequent clashes between individuals make it necessary to take care of establishing more solid foundations for legal circulation. The separation of morality from law is determined by the development of the individual, when the awakened consciousness refuses to follow the compulsory guidance of society in everything and demands freedom of belief and action for its spiritual life.

Moral precepts should neither bind a person's freedoms with petty and detailed definitions of his actions, nor should they impose on him through acts of coercion and violence. They should only guide his free activity and give strong points for his own decisions. Threats contained in laws, a direct inducement to the implementation of legal norms, punishment for their non-fulfillment - such is the apparatus of external means in which the coercive nature of law is expressed and with the help of which its mandatory value is maintained. But the more law acquires this character, the more it tends to renounce direct connection with morality, the ideal of which is the free exercise of the law, regardless of the control of power and force of coercion.

With the gradual complication of social relations and with the ever-increasing diversity of attitudes and opinions, the possibility of a collision between the moral consciousness of individuals and the convictions of the environment to which they belong opens up. If, in cases of such clashes, a society considers all its ethical requirements as norms to be enforced, this should cause protests and opposition from those who do not agree with these requirements. To act in accordance with the general norm, but contrary to one's moral decision, for a morally developed person seems such an intolerable internal contradiction that sooner or later she must demand and win for herself freedom in this respect. Coercive system of morality in case of disagreement of a person with general requirements leaves no other way out than hypocrisy for the weak and martyrdom for the strong. Depriving a person of the opportunity to do good on his own impulse and comprehend the truth by the power of his own inner development, it, in essence, blocks access to higher moral perfection.

Law, for example, permits the expulsion from an apartment of a poor man who has not paid his money on time, for it permits him to demand his own, allowing within certain limits selfishness. On the contrary, morality, under all conditions, requires compassion for one's neighbor, it is based on love, and love, according to a well-known saying, is different in that it "does not seek its own." In many cases, what is permitted by law is prohibited by morality, which addresses a person with higher and more stringent commandments.

Law can never be fully imbued with the principles of justice and love. But if it enters known cases contrary to moral precepts, then it cannot be called moral, even to a minimal extent. This, of course, does not exclude that which is under the influence of morality and partly embodies its requirements.

12. Dynamics of the social structure of Russian society

The colossal variety of social ties in society gives rise to equally rich relations in the sphere of political power. And yet, if we talk about the developed industrial countries, we can identify a number of stable trends in the change in the social structure and their political consequences.

In general, as practice shows, changes in the social structure occur primarily under the influence of new production and information technologies, the growth of the material well-being of citizens, the strengthening of their value orientations in favor of free time and culture, and the expansion of interstate ties and relations. The share of the population employed in the non-productive sector (services, communications services, banking, etc.) is noticeably increasing, the number of able-bodied population, which exists thanks to political and administrative support from the state (students, pensioners, the disabled, the unemployed, etc.) is growing. . There is a balance of interethnic and racial relations, an increase in the diversity of socio-cultural lifestyles. A significant stratum of foreign workers has formed in a number of countries, and so on.

Features of the state and dynamics of the social structure in modern Russian society are primarily determined by the transitional state of social relations. The most important changes are that the actual democratic transformations (although they are not guaranteed to be reversible) have given rise to new social mechanisms for the redistribution of resources and statuses, forms of social stratification.

These social processes exist, as it were, in parallel with traditional structuring mechanisms, which are primarily associated with the functioning of subsidized and non-competitive sectors of the economy, the old economic infrastructure and division of labor, the former privileged position of a number of national groups, etc. As a rule, these stratification factors are associated with employees of unprofitable and unprofitable public sector enterprises, a number of state institutions that do not fit well into the market economy, residents of small towns and countryside where the results of the reforms are least noticeable are pensioners, some categories of young students, etc.

Along with the indicated sources of structuring, its new mechanisms are also taking shape, caused by the introduction of private property, the capitalization of economic relations, urbanization, the restructuring of communications, the growth national identity and others. They led to the emergence of groups of entrepreneurs, farmers, large and small owners, highly qualified managers, increased the diversity of ethno-cultural groups (Cossacks) and lifestyles that are not reducible to traditional class characteristics.

In general, in the social structure of Russian society, three groups of macrosocial contradictions can be distinguished that cause powerful political currents, namely: within the traditional stratification, within the new (relatively speaking, market) stratification, and also between these two types of sociality. At the same time, contradictory trends are observed, indicating not only an objective complication, but also a simplification of the social structure.

The diversity and richness of social interrelations in modern Russian society give rise to an interweaving of many political processes: groups that are interested in market transformations and encourage the state to expand support for entrepreneurship compete with forces that are not interested in the structural restructuring of the economy and seek to preserve the policy of state regulation and paternalism; nomenklatura clans in the state apparatus, trying to put the course of reforms at their service, are confronted with the protest of broad social strata, who are trying to establish in society the principles of social justice and freedom; the struggle of forces and strata associated with a criminalized and "honest" economy is acquiring the most acute forms, up to acts of political terror, and so on.

On the whole, the clash of various political currents causes serious crises in the activities of the state, maintains a value split in the political culture of society, and initiates political protest of the broad social strata of the population.

Experience shows that the mitigation of political tension in Russia, as in other countries with a transitional social structure, is usually associated with an increase in the social orientation of the government's activities (especially in relation to the least protected segments of the population), the fight against the privileges of the state bureaucracy and crime, and the expansion of opportunities for professional retraining of citizens and a number of other measures.

Topic 11. SOCIODYNAMICS OF CULTURE

1. Models (forms) of culture dynamics

2. Types of culture dynamics

3. Mechanisms of cultural dynamics

4. Factors of cultural dynamics

1. Models (forms) of culture dynamics

Culture cannot exist without being updated; it is always the unity of tradition and innovation. Within the evolutionism of the XIX century. the first scientific ideas about cultural dynamics appeared. Scientists talked about the programmed progressive complication of culture. They believed that all cultural change should represent a movement from the simple to the complex.

Since the XX century. change is understood not only as development, but also as any transformation within a culture, such as crises, a return to the old, complete disappearance; they begin to talk about the transformation of cultural forms, which can be stable and unstable, leading to development or crisis.

In line with the structural-functional approach, the main attention began to be paid to the phenomena of culture as an integral system, the elements of which are interconnected. At the same time, questions were raised about the sources and causes of cultural change.

P. Sorokin's book "Social and Cultural Dynamics" (1937-1941) became a milestone for the analysis of the issue of cultural changes, where the term "cultural dynamics" was first introduced into scientific circulation. Today under

cultural dynamics is understood as any change in culture, sustainable

the order of interaction of its constituent components, its periodicity, stadial nature, orientation towards some state.

Gradually, a range of issues related to the dynamics of culture was defined - types and forms (models) of cultural changes, determinants and mechanisms of cultural dynamics.

IN history and culture of change have a fixed sequence of stages or states, their continuity and periodicity can exist in two "pure" forms:

in the form of a temporary circle (cycle), which is a repeating sequence of certain phases or states;

in the form of an evolutionary process, which consists in a consistent irreversible increase in the level of complexity and organization of cultural systems.

The real course of world history shows us several more cultural models.

Cyclic model. It originated in the ancient world, within the framework of mythological models of the world in China, India and Ancient Greece. They were based on the idea of the eternal cycle of events, the periodic repetition of phenomena in nature and culture.

The first systematic presentation of this model of cultural dynamics belongs to Hesiod and other ancient thinkers. According to his views, the entire history of mankind is divided into four eras, or centuries.

- gold, silver, copper and iron - and represents movement in time, which is understood as eternity. The meaning of history is in constant repetition general laws. The further society moves away from the golden age, the more it deviates from the original ideal model of the archetype. Culture was understood as a totality moral standards, the nature of power, the connection of generations, the way of assimilation cultural property. In the golden age, man was likened to gods, love and equality reigned in the world, everything for life a person received directly from nature, including the knowledge that he possessed from birth. Man came to the Iron Age with the complete oblivion of moral regulators, the war of all against all, the loss of communication between generations, the loss of harmony with nature. Development ends with a crisis of culture caused by the rebellion of nature against man. The crisis could not be considered a completely negative phenomenon, since it did not lead to the final collapse of culture, it returned it to the starting point from which a new development cycle began. Such cycles were repeated endlessly.

Inversion is a variant of the cyclic model of culture dynamics, when changes do not go in a circle, but make pendulum oscillations from one pole of cultural meanings to another. These kinds of swings occur if a strong core or structure has not developed in a culture. Therefore, the lower the degree of stability of a society, the sharper the turns in its spiritual or political life: from strict normativity to loose morals, from wordless obedience to merciless rebellion.

The inversion wave can cover a variety of periods - from several years to several centuries (in the Roman Empire - this is the transition from paganism to monotheism, accompanied by the eradication of previous cults). Inversion leads to the destruction of the previously accumulated positive heritage, which causes a revival (or restoration) of the past (the European Renaissance led to the restoration of ancient pagan culture, those values that were denied by the Christian church for many centuries). The 20th century demonstrated the transition from religion to atheism in Russia. At the end of the century, the pendulum swung in the opposite direction, and we see a revival of interest in religion, both among the people and on the part of the state.

An interesting development of the idea of cyclicity was received in works of Yu.M. Lotman. In his book "Culture and Explosion" the main form of dynamics

culture is called inversion, the transition from one pole of cultural values

To to another - both continuous and in the form of an explosion, an unpredictable appearance of something new in science and art.

Modern domestic culturologist Yu.V. Yakovets understands the cycle as the time from the revolutionary upheaval, which marks the birth of a new historical system, to the next upheaval, which establishes the new system. The course of history is a spiral. The pendulum never finds itself twice at the same point, but makes oscillations similar in phase. Yakovets identified five phases in the development of civilization:

1. The origin, the formation of the initial elements of a new civilization in the bowels of the old - a long period when the development of a civilization that has not yet manifested itself on the historical stage takes place; this is her background.

2. Formation - the period from the appearance of a society that declared itself a social upheaval to the formation of its main elements. This is the beginning of history, the rapid growth of the emerging civilization.

3. Maturity - civilization fully realizes its potential in all spheres of culture, but its inherent contradictions and limits make themselves felt.

4. Decline - inside the still powerful civilization, a new civilization is already emerging, experiencing a period of formation.

5. Relic phase, when fragments of a bygone civilization remain in certain peripheral regions.

The concept of Yakovets considers not only the model of the development of civilizations (microdynamics of culture), but of all humanity as a whole (macrodynamics of culture). In his opinion, the path of development of society and culture combines irreversible evolution, a progressive transition from the stage

To steps, with reversibility to wave-spiral form of movement, periodic alternation of phases of rise, stabilization, crisis, depression, revival and a new upsurge of culture. This rhythm is specific for each element of culture, each country, but in the aggregate it forms a general symphony of the evolution of mankind, its movement from the turn

To turn of the historical spiral.

Concepts of local civilizations N.Ya. Danilevsky, O. Spengler,

A. Toynbee - variants of the cyclic model of culture dynamics. Rejecting the concept of world history as a single historical process, they put forward the idea of the development of individual peoples and cultures, which takes place according to cyclical laws. The development of individual civilizations can occur both sequentially and in parallel. The form of development is the same for everyone, but the content is unique for each culture. The development of local civilizations goes through the stages of emergence, development, prosperity and decline - a return to the original state.

Linear model of culture dynamics. With the advent of Christ

ancestry, the emergence of a linear (evolutionary) model of culture dynamics is connected with the comprehension of his ideas within the framework of theology. It is based on one of the fundamental paradigms of Christianity - the arrow of time,

opening eternity, introducing the concepts of the beginning and end of history - from the creation of the world to the Last Judgment and the end of the world. Within the framework of this model, the problems of progress in history and culture were first posed.

This model was actively developed within the framework of the French and German Enlightenment (A. Condorcet, I. Herder), German classical philosophy (I. Kant, G. Hegel), in Marxism, in the evolutionism of social and cultural anthropology (E. Tylor, D. Fraser , L. Morgan), as well as in the neo-evolutionary direction of cultural studies (L. White, K. Kluckhohn).

The linear model can take on a variety of forms, depending on what is recognized as the source and goal of the development of society and culture. So, for Kant, this is the development of man himself, for Hegel, the self-development of the absolute spirit, in Marxism, the development of material production. All representatives of this direction can be identified several fundamental ideas. The main of them - the idea of the unity of the human race - leads to the recognition of the uniformity of the development of culture in any part of the world. This single world culture develops from a lower, simplest state to a more complex, higher level, passing through a continuous series of successive stages, each of which is more perfect than the previous one.

An important element of linear concepts is the concept of progress.

– quantitative and qualitative improvement of human life and society. Depending on the concept of the mechanism cultural development, its goals and means, one or another criterion of progress is introduced. Thus, for Hegel, the criterion for the progressive development of history and culture, or the self-development of the absolute spirit, is the consciousness of freedom. In Marxism, progress is understood as the correspondence of productive forces and production relations in the process of historical development. For L. White, who considers the development of culture a process of conquering natural forces, the criterion for progress is the growth in the amount of energy spent per capita per year.

Reversible model is a variant of the linear (evolutionary) model of culture dynamics, which uses some value determinants of the cyclic development model, and, in contrast to the evolutionary classic models, represents the arrow of time turned to the past. Everything that follows is only the degradation of culture. A person must reverse the course of history, return to the ideal initial state of culture - to the golden age. So for J.J. Rousseau, the development of culture, the growth of a person's material well-being bear the alienation of a person from the products of his labor, from society, from other people, i.e. negative factor. Human happiness is in unity with nature. You can return to it only by abandoning modern civilization and its values.

Deviant model of culture dynamics was formulated in the framework

kah neoevolutionism, based on a linear model of the dynamics of culture (A. White, A. Kroeber, D. Stewart, M. Harris). Graphically, it can be

It is presented in the form of a strongly branching tree, where the trunk is the general line of development of society and culture, and the branches are deviations from it, which make it possible to explain the specifics of individual cultures. The evolutionary interpretation of human culture as a whole must be unilinear. But human culture, as a collection of many cultures, must be interpreted multilinearly.

To explain the diversity of cultures in this model, the concept of general and specific evolution was introduced. General evolution, forming common cultural traits, occurs through processes intercultural interaction. Specific evolution characterized each individual culture, adapted to the characteristic conditions of its natural environment.

Wave Model of Culture Dynamics combines cyclic and linear models, connecting reversible and irreversible processes. D. Viko, P. Sorokin also spoke about wave changes in culture, but this model was most fully disclosed in the works of the Russian economist ON THE. Kondratiev. He suggested that the economy and other closely related areas of culture develop on the basis of a combination of small cycles (3-5 years) with medium-term (7-11 years) and large (50 years) cycles. The upswing phase is associated with the introduction of new means of labor, an increase in the number of employees, which is accompanied by an increase in optimism in society, a balanced development of culture. The recession causes an increase in unemployment, the oppressed state of many industries and, as a result, pessimistic moods in society, the decline of culture.

The main ideas of Kondratiev were developed by the American economist J. Schumpeter, who considered innovations, both technical and socio-cultural, to be the main factor in the cyclical dynamics, which serve as an incentive for economic growth and overcoming the crisis. In the second half of the XX century. Schumpeter's ideas were implemented by developed countries in the innovation policy of firms operating in the market, which constantly offered new products. The states supported this policy with tax regulation, as a result, society has risen to a qualitatively new, post-industrial stage of development.

About the wave character human history also says E. Toffler in his work "The Third Wave". He distinguishes three stages: agrarian, industrial and informational, replacing each other due to technological progress. Toffler notes the acceleration of progress: if the first stage lasted thousands of years, then the second took only three hundred years to outlive itself. Therefore, the third wave is unlikely to last more than a few decades.

The latest models of culture dynamics. One of the latest discoveries of cultural studies - synergy model dynamics of culture - created as a result of applying the models of the new science of synergetics, which studies the self-organization of simple systems, to the study of cultural phenomena.

Self-organization is a process that transfers an open (exchanging matter, energy or information with the environment) non-equilibrium (being in an extremely unstable state) system into a new, more stable state, characterized by a higher degree of complexity and order. The study of these processes began in the 1970s. within the framework of synergetics, the creators of which were the German radiophysicist G. Haken and Belgian Chemicrus originI. Prigogine. They managed to reflect the emergence of order out of chaos in mathematical models.

From the point of view of synergetics, any open non-equilibrium system in its development goes through two stages: the first is a smooth evolutionary development of the system, with well-predictable results, the second is a jump, a nonlinear process that instantly transfers the system to a qualitatively new state. When a jump occurs, the system is at a bifurcation (branching) point, it has several possible options for further evolution, but it is impossible to predict in advance which one will be chosen. The choice occurs randomly, determined by the unique set of circumstances that will develop in this moment time and place. After passing through the bifurcation point, the system cannot return to its previous state.

The synergetic paradigm can be very effectively used to study the dynamics of culture, since all-cultural systems meet the requirements of multivariate development, non-linearity and irreversibility. It allows us to see in the dynamics of culture not a linear process of development, but many paths of evolutionary or intensively rapid (up to catastrophic) development. In addition, dynamic changes in culture are a set of processes that occur at different rates, unequal directions and in different modes. The result of the dynamics can be both an upward development, growth, an increase in the complexity and adaptability of the system to the environment, and a decline, an increase in chaos, a crisis or a catastrophe, which entails a break in the linear development.

Another modern model of culture dynamics is postmodern concept. Postmodernism is the general mentality of the second half of the 20th century, based on the ideas of pluralism. Postmodernists do not reject any of the known forms of cultural dynamics, believing that all of them are compatible with each other, because many different fragments of reality cannot be reduced to a single principle that unites them.

The choice of any of the models of culture dynamics existing in modern cultural studies as the only possible one would be erroneous. Such a complex object of study as culture cannot, in principle, be reduced to a single factor, cause or model.

2. Types of culture dynamics

Qualitative changes in culture depend on the internal processes of the dynamics of culture and its constituent elements, which are called types of cultural dynamics. In modern cultural studies, several types of cultural dynamics are distinguished.

Changes leading to a change in spiritual styles, artistic directions, orientation and fashion (change artistic styles in the history of Western European art and culture - Romanesque, Gothic, Renaissance, Baroque, Classicism, Rococo, Romanticism, Realism, Modernism, Postmodernism - to which the concept of progress is inapplicable, because masterpieces appeared in line with any of these styles).

Changes leading to enrichment and differentiation of culture or relationships between its various elements. This is the formation of new genres and types of art, the creation of new scientific directions. Such processes take place in certain spheres of culture, while maintaining stable mechanisms for stabilizing culture as a whole (for example, the scientific and philosophical discoveries of the New Age and the industrial revolution that followed it almost did not affect the role of the church in society).

cultural stagnation as a state of long-term immutability and repetition of norms, values, meanings and knowledge and a sharp restriction or prohibition of innovations. Today, stagnation is demonstrated by the occasionally discovered tribes of Asia, Africa and Latin America, preserving their way of life and level of culture for centuries and millennia. Stagnation can also be the fate of highly organized civilizations that have decided that they have reached the ideal state of their society and culture (the civilization of Ancient Egypt, which existed for about four thousand years on the basis of conserving economic, social and cultural structures).

In weak cultures of small ethnic groups decline and degradation associated with the obsolescence of some elements of culture, the disappearance of its constituent parts, previously stable norms and ideals (North American Indians, indigenous peoples of Siberia and Far East). The decline also occurs in various areas of highly developed cultures, when the spiritual significance of some trends and genres weakens and they are replaced by other options for understanding the world (high classical art ancient Greece in the era of Hellenism fell into decay, demonstrating features of eclecticism and formalism).

Crisis of culture as a gap between the weakened or destroyed former spiritual structures and institutions and emerging new ones that better meet the requirements of a changing society, which can lead to a transformation or disruption in social regulation (the social, political and spiritual crisis of the ancient world at the end of the Hellenistic era of the 2nd-1st centuries BC AD, when imperial thinking destroyed the old ancient system of values, and the formation of world civilization received its ideological justification in the new world religion - Christianity).

Transform or culture transformation- the emergence of a new state that has arisen under the influence of intensive renewal processes taking place in a given society. New elements are introduced through a rethinking of the historical heritage or giving new meaning to established traditions, as well as through borrowing from outside, subject to a mandatory qualitative change in these elements. The result of the transformation is a holistic organic synthesis of the old and the new.

The transformation of culture usually leads to the reformation of religion or the formation of a national culture. So, the ancient Russian, and then the Moscow cultural tradition during the time of Peter I was subjected to a massive impact of European culture. During the XVIII century. their synthesis was going on, which gave the highest rise in spirituality in the first half of the 19th century, which deservedly bears the name of the “golden age” of Russian culture.

There was no doubt that there progressive development in such areas of culture as the economy (the criterion of progress is the development of productive forces, the increasing satisfaction of human needs), science (the criterion of progress is knowledge of the objective laws of nature, confirmed in practice), the media (the criterion of progress is the speed of information passing and the breadth audience reach).

But it is not possible to talk about progress in relation to art, philosophy, religion. Therefore, neo-Kantianism and diffusionism based on his ideas, a psychological school in anthropology, an American historical school, functionalism and structuralism excluded the ideas of development and progress from their basic premises. Cyclic models of local civilizations appeared that retained the concept of "progress", but understood it as a growing number of basic ideas given by God to each developing civilization for its self-expression.

At the beginning of the XXI century. overcome simplistic historicism. Today, the fundamental multivariance of history and culture, the diversity of forms of cultural dynamics are recognized, which does not exclude the possibility of progressive development of some spheres of society and culture.

3. Mechanisms of cultural dynamics

Change is an essential property of culture and includes both internal transformation cultural phenomena(their changes in time), and external changes (interaction with each other, movement in space, etc.). They manifest themselves both through the expansion of existing ones and through the emergence of qualitatively new cultural forms. At the same time, changes in culture proceed in the form of either activation or slowdown, which finds its expression in the pace and rhythms of culture dynamics, as well as in its various types and forms.

In cultural studies, it is customary to single out the following sources (mechanisms) of cultural dynamics: innovations, appeal to cultural heritage, cultural borrowing, cultural diffusion, synthesis. Their result is a transition from the past to the present and the future. European culture has always been oriented towards a better future; traditional Chinese culture has always turned to the past, seeing it as an ideal; many small peoples, existing in harmony with nature, are quite satisfied with the present, because it completely repeats the past and will not change in the future. But at the same time, any culture again and again faces the problem of the relationship between old and new, tradition and innovation in culture.

Innovations are the discovery or invention of new images, symbols, norms and rules of behavior, political or social programs aimed at changing the living conditions of people, forming a new type of thinking or perception of the world. Discovery is the acquisition of new knowledge about the world (all scientific discoveries). Inventions are a new combination of known cultural elements or complexes, they include a new way of making things, i.e. technologies.

The carriers of innovations can be creative individuals or innovative groups that put forward new ideas, norms and methods of activity. Innovators may belong to different social groups. These are: representatives of the elite of a given society - its political leadership, figures of science and culture; people from the avant-garde environment (as a rule, figures of literature and art who are looking for special ways of self-assertion); people from marginal groups emerging on the borders between different social strata and groups who are looking for their own specifics and justification for their existence; dissidents (people who do not agree with the policy pursued by the state on any issue); people from other countries and cultures (for example, the colonies of the English Puritans in North America, which became the foundation for the formation of the future USA).

The reasons for the emergence of innovations are the rejection by individuals or groups of dominant cultural values, norms, traditions and customs and the search for their own ways of cultural and social self-assertion. At the same time, the problem of connecting the emerging innovations with the sociocultural environment always arises. So, Steam engine was almost simultaneously built by I. Polzunov in the Urals and D. Watt in England, but after the death of the inventor, Polzunov’s machine was broken and forgotten, and in England this invention became milestone in the industrial revolution.

Tradition and cultural heritage. Tradition is the mechanism of reproduction

works of culture and all cultural institutions which are legitimized and substantiated by the very fact of their existence in the past. Its main property is to preserve past patterns through the elimination, limitation of innovations perceived as a deviation from the ideal. Tradition is part of a broader concept - cultural heritage, which

acts as the sum of all the cultural achievements of a given society, as its historical experience including the re-evaluated past.

At the same time, the values and symbols embodied in the monuments of the past must not only be preserved, but also reproduced. The appeal to the cultural heritage is designed to ensure the maintenance of the usual meanings, norms and values that have developed in society. Those elements of cultural heritage that are passed down from generation to generation and preserved for a long time provide the identity of culture. The content of identity is not only traditional cultural phenomena, but also its more mobile elements - values, norms, social institutions.

The protection and development of one's cultural heritage (folklore, monuments of artistic culture, books, achievements of science and technology) is a feature of any normal society, the most important part of the activities of the state, public and international organizations (UNESCO).

The process of culture dynamics is at risk of two opposing tendencies:

1) canonization of what has been achieved and the rejection of any further searches in the field of form or content (the extreme form of this desire in religion becomes fundamentalism - the restoration of earlier examples of religious faith, not affected by the corrupting influence of its later opponents: Iran, Afghanistan, Chechnya);

2) rejection of the cultural heritage, often in the course of a revolutionary breakdown of the former social and cultural structures (the ideology of Proletkult in Russia in the first years after the revolution of 1917, which rejected all previous culture as bourgeois).

The ratio of tradition and innovation is one of the bases for dividing societies into traditional and modernized (industrial). Traditional societies are characterized by reliance on traditions with minimal inclusion of innovations in culture. An industrial society is much more accepting of innovations. The combination of tradition and innovation, the ability to find the “golden mean” between them is an important task for any culture.

Diffusion of culture and cultural borrowings is a spatial, geographical distribution of elements of culture. In this case, the mutual penetration of individual elements of culture or its entire complexes occurs.

The channels of cultural diffusion are migration, tourism, missionary activity, trade, war, scientific conferences, fairs, exchange of specialists, etc. All these forms of cultural diffusion can spread in vertical and horizontal directions. Horizontal diffusion occurs between the cultures of several ethnic groups, socio-cultural groups or individuals (borrowing jargon, manners and communication of the criminal world by police officers). Vertical (stratification) diffusion develops between