Stereotype as a phenomenon of cultural space. What is a stereotype - the most common stereotypes of modern society

stereotypes like cultural phenomenon

Human consciousness is endowed with the ability to reflect the objective reality surrounding a person, and this reflection is a subjective image of the objective world, that is, a certain model, a picture of the world. When reality is objectified by consciousness, the mechanisms of stereotyping are activated. The reflection of a fragment of the picture of the world in the mind of an individual results in a stereotype, a fixed mental “picture” [Krasnykh 2002:177-178]. Thus, from a meaningful point of view, a stereotype is a certain stable fragment of the picture of the world stored in the mind.

The phenomenon of “stereotype” itself is considered not only in the works of linguists, but also in the works of sociologists, ethnographers, cognitive scientists, psychologists, ethnopsycholinguists (W.Lippman, I.S. Kon, Yu.D. Apresyan, V.A. Ryzhkov, Yu.E. Prokhorov, V. V. Krasnykh, V. A. Maslova).

Social stereotypes manifest themselves as stereotypes of thinking and behavior of the individual. Ethnocultural stereotypes are a generalized idea of ​​the typical features that characterize a people. German accuracy, Russian "maybe", Chinese ceremonies, African temperament, Italian temperament, Finns' stubbornness, Estonians' slowness, Polish gallantry - stereotypical ideas about a whole nation that apply to each of its representatives.

In cognitive linguistics and ethnolinguistics, the term stereotype refers to the content side of language and culture, i.e. is understood as a mental (thinking) stereotype that correlates with the “naive picture of the world”. Such an understanding of the stereotype is found in the works of E. Bartminsky and his school; the linguistic picture of the world and the linguistic stereotype are correlated as part and whole, while the linguistic stereotype is understood as a judgment or several judgments relating to a certain object of the extralinguistic world, a subjectively determined representation of an object in which descriptive and evaluative features coexist and which is the result of an interpretation of reality within the framework of socially developed cognitive models. We consider as a linguistic stereotype not only a judgment or several judgments, but also any set expression, consisting of several words, for example, a stable comparison, a cliché, etc.: a person of Caucasian nationality, gray as a harrier, a new Russian. The use of such stereotypes facilitates and simplifies communication, saving the strength of communicants.

A stereotype is interpreted in modern social sciences as "a set of stable, simplified generalizations about a group of individuals, which makes it possible to distribute members of the group into categories and perceive them in a stereotyped way, according to these expectations." However, the stereotype extends not only to groups of subjects. It also expresses the habitual attitude of a person to any phenomenon or event. Stereotypes are formed in the process of socialization of the individual [Ryzhkov 1988:11] and are formed under the influence social conditions and previous experience.

In linguoculturology, the following types of stereotypes are distinguished: simple and figurative. Both have autostereotypes and heterostereotypes. (think of examples).

Stereotypes are always national, and if there are analogues in other cultures, then these are quasi-stereotypes, because, while coinciding in general, they differ in nuances, details that are of fundamental importance. For example, phenomena and the queue situation in different cultures ah are different, and consequently, stereotyped behavior will also be different: in Russia they ask “Who is the last one?” or just stand in line, in a row European countries they tear off a ticket in a special apparatus and then follow the numbers that light up above the window, for example, at the post office.

According to Harutyunyan, “a peculiar national flavor of feelings and emotions, ways of thinking and actions, stable and national traits habits and traditions that are formed under the influence of the conditions of material life, features historical development given nation and manifested in the specifics of its national culture. In other words - a set of character traits inherent in a particular nation.

Ethnic cultural stereotypes cannot be considered separately from the culture of communication, since interethnic communication is not an isolated area of ​​social life, but a mechanism that ensures the coordination and functioning of all elements human culture.

The culture of interethnic communication is a system of stereotyped forms, principles, and methods of communicative activity specific to a given ethnic group. ethno system cultural stereotypes specially adapted to perform socially significant functions in the life of an ethnic group.

Ethnic stereotypes in situations of intercultural communication act as "guides" of behavior. Based on the formed ideas, we predict in advance the behavior of representatives of another ethnic group, and unwittingly, we set a distance in the process of intercultural communication.

The perception of another ethnic group is a direct reaction to contact with a foreign ethnic environment. Usually, perception goes through the prism of one's ethnic "I", that is, a certain traditional stereotype of thinking and behavior, determined by ethnicity. Now, when ethnic differences more and more dominate the behavior of people, determining the nature of the perception of other ethnic groups, intercultural communication gives rise to many problems.

The basis for the formation of ethnic stereotypes are cultural differences, which are easily perceived when intercultural interaction. Being formed in the zone of ethno-cultural contacts on the basis of systems of ethnic ideas about the imaginary and real features of one's own and other ethnic groups, stereotypes are fixed at a subconscious level as an unquestionable imperative in relation to representatives of other ethnic cultures.

The phenomenon of “stereotype” itself is considered not only in the works of linguists, but also in the works of sociologists, ethnographers, cognitive scientists, psychologists, ethnopsycholinguists (W. Lippman, I. S. Kohn, J. Collen, Yu. D. Apresyan, Yu. A. Sorokin, V.A.Ryzhkov, Yu.E.Prokhorov, V.V. Krasnykh, P.N. Shikhirev, A.V. Mikheev, S.M. S. Batygin, S.V. Silinsky and others).

Representatives of each of these sciences highlight in the stereotype those properties that they notice from the standpoint of their field of study, and therefore social stereotypes, communication stereotypes, mental stereotypes, cultural stereotypes, ethno-cultural stereotypes, etc. are distinguished. For example, social stereotypes manifest themselves as stereotypes of thinking and behavior of an individual. Ethnocultural stereotypes are a generalized idea of ​​the typical features that characterize a nation. German accuracy, Russian "maybe", Chinese ceremonies, African temperament, irascibility of Italians, stubbornness of Finns, slowness of Estonians, Polish gallantry - stereotypical ideas about a whole people that apply to each of its representatives. Most of the jokes about the national character are based on taking into account stereotypical ideas. Here is an example: “We sent a film to representatives of different nationalities with the following content: a hot desert and a scorching sun. A man and a woman walk with difficulty. And suddenly the man takes out a juicy orange and gives it to the woman. Viewers are asked the question: what nationality is he?

The French spectator replies: “Only a Frenchman could treat a lady so gallantly!” Russian: “No. This is Russian: you must be such a fool! I would eat it myself." Jew: "No, it's a Jew: who else could get an orange in the desert?" Here the stereotypes are the gallantry of the French, the recklessness of the Russians, the resourcefulness of the Jews.

There are autostereotypes that reflect what people think about themselves, and heterostereotypes that refer to another people, and they are just more critical. For example, what is considered a manifestation of prudence among one's own people, a manifestation of greed among another people. People perceive ethno-cultural stereotypes as patterns that must be met so that "people do not laugh." Therefore, stereotypes have a rather strong influence on people, stimulating in them the formation of such character traits that are reflected in the stereotype.

Ethnic psychologists who study ethnocultural stereotypes note that nations with a high level of economic development emphasize such qualities as intelligence, efficiency, and enterprise, while nations with a more backward economy emphasize kindness, cordiality, and hospitality. This can be confirmed by the study by S.G. Ter-Minasova, according to its results, in English society, professionalism, diligence, responsibility, etc. are more valued, and in Russian - hospitality, sociability, justice (Ter-Minasova, 2000, p. 255).

N. V. Ufimtseva differentiates ethnic stereotypes and cultural stereotypes: ethnic stereotypes are inaccessible to self-reflection of a “naive” member of an ethnic group and are facts of behavior and the collective unconscious, they cannot be specially trained, and cultural stereotypes are accessible to self-reflection and are facts of behavior, individual unconscious and consciousness, they can already be trained.

For the first time, the concept of a stereotype was used by W. Lippman back in 1922, who believed that these are ordered, schematic, culture-determined “pictures of the world” in a person’s head, which save his efforts when perceiving complex objects of the world. With this understanding of the stereotype, two of its important features stand out - being determined by culture and being a means of saving labor efforts, and, accordingly, language means. If the algorithms for solving mathematical problems save a person's thinking, then stereotypes "save" the personality itself.

In cognitive linguistics and ethnolinguistics, the term stereotype refers to the content side of language and culture, i.e. is understood as a mental (thinking) stereotype that correlates with the “naive picture of the world”. Such an understanding of the stereotype is found in the works of E. Bartminsky and his school; the linguistic picture of the world and the linguistic stereotype are related to him as a part and a whole, while the linguistic stereotype is understood as a judgment or several judgments relating to a specific object of the extralinguistic) world, a subjectively determined representation of an object in which descriptive and evaluative features coexist and which is the result of an interpretation reality within the framework of socially developed cognitive models. We consider as a linguistic stereotype not only a judgment or several judgments, but also any stable expression consisting of several words, for example, a stable comparison, cliché, etc.: a person of Caucasian nationality, gray as a harrier, a new Russian. The use of such stereotypes facilitates and simplifies communication, saving the strength of communicants.

Yu. A. Sorokin defines a stereotype as a certain process and result of communication (behavior) according to certain semiotic models, the list of which is closed due to certain semiotic-technological principles adopted in a certain society. At the same time, the semiotic model is realized at the social, socio-psychological levels (standard) or at the linguistic, psychological levels (norm). The standard and the norm exist in two forms: as a stamp (an overly explicated complex sign) or as a cliché (insufficiently explicated complex sign).

VV Krasnykh divides stereotypes into two types - stereotypes-images and stereotypes-situations. Examples of stereotypes-images: a bee is a hard worker, a ram is stubborn, and stereotypes-situations: a ticket is a composter, a stork is a cabbage.

Stereotypes are always national, and if there are analogues in other cultures, then these are quasi-stereotypes, because, while coinciding in general, they differ in nuances, details that are of fundamental importance. For example, the phenomena and the situation of the queue in different cultures are different, and therefore, stereotyped behavior will also be different: in Russia, they ask “Who is the last one?” or they simply stand in line, in a number of European countries they tear off a ticket in a special apparatus and then follow the numbers that light up above the window, for example, in the post office.

So, a stereotype is a certain fragment of the conceptual picture of the world, a mental “picture”, a stable cultural and national idea (according to Yu. E. Prokhorov, “super stable” and “super fixed”) about an object or situation. It is a certain culturally determined idea of ​​an object, phenomenon, situation. But this is not only a mental image, but also its verbal shell. Belonging to a particular culture is determined precisely by the presence of a basic stereotypical core of knowledge that is repeated in the process of socialization of an individual in a given society, therefore stereotypes are considered to be precedent (important, representative) names in culture. A stereotype is such a phenomenon of language and speech, such a stabilizing factor that allows, on the one hand, to store and transform some of the dominant components of a given culture, and on the other hand, to express oneself among "one's own" and at the same time recognize "one's own".

At the heart of the formation of ethnic consciousness and culture as regulators of human behavior are both congenital and acquired factors in the process of socialization - cultural stereotypes that are assimilated from the moment a person begins to identify himself with a certain ethnic group, a certain culture and realize himself as their own. element.

The mechanism for the formation of stereotypes is many cognitive processes, because stereotypes perform a number of cognitive functions - the function of schematization and simplification, the function of forming and storing group ideology, etc.

We live in a world of stereotypes imposed on us by culture. The totality of the mental stereotypes of an ethnic group is known to each of its representatives. Stereotypes are, for example, expressions in which a representative of a rural, peasant culture will speak of a bright moonlit night: it is light so that you can sew, while a city dweller in this typical situation will say: it is light so that you can read. Similar stereotypes are used by native speakers in standard communication situations. Moreover, practically any, and not just the logically main feature, can become dominant in the stereotype.

The cultural sphere of a certain ethnic group contains a number of elements of a stereotypical nature, which, as a rule, are not perceived by the bearers of another culture; these elements are called lacunae by Yu. A. Sorokin and I. Yu. created text, namely gaps.

The stability of culture, its viability are determined by how developed the structures that determine its unity, integrity. The integrity of culture involves the development of cultural stereotypes - stereotypes of goal-setting, behavior, perception, understanding, communication, etc., i.e. stereotypes overall picture peace. An important role in the formation of stereotypes is played by the frequency of occurrence of certain objects, phenomena in people's lives, often expressed in longer human contacts with these objects in comparison with others, which leads to the stereotyping of such objects.

A stereotype of behavior is the most important among stereotypes; it can turn into a ritual. In general, stereotypes have much in common with traditions, customs, myths, rituals, but they differ from the latter in that traditions and customs are characterized by their objectified significance, openness to others, while stereotypes remain at the level of hidden mindsets that exist among “their own”.

So, the stereotype is characteristic of the consciousness and language of a representative of culture, it is a kind of core of culture, its bright representative, and therefore the support of the individual in the dialogue of cultures.

To describe the language of a particular region in the light of linguoculturology, we use the scheme proposed by N. I. Tolstoy in ethnolinguistics: the literary language corresponds to the elite culture, dialects and dialects to folk culture, etc.

This scheme can be used in the linguistic and cultural description of any other region.

The most striking linguistic feature, which reflects the culture of the people, are phraseological units and proverbs, metaphors and symbols. For example, mythologemes, archetypes, standards, stereotypes, customs, rituals, and beliefs are fixed in the language.

The national and cultural identity of phraseological units, metaphors, symbols is formed through cultural connotations. And yet we maintain that language is not the repository of culture.

The unit of language - the word - is only a signal, the function of which is to awaken the human consciousness, to touch certain concepts in it, ready to respond to this signal.

Language is only a mechanism that contributes to the coding and translation of culture. Texts are the true guardian of culture. Not the language, but the text reflects the spiritual world of man. It is the text that is directly related to culture, because it is permeated with many cultural codes, it is the text that stores information about history, ethnography, national psychology, national behavior, i.e. about everything that constitutes the content of culture. In turn, the rules for constructing a text depend on the context of the culture in which it appears.

The text is built from the lower levels of linguistic units, which, if appropriately selected, can enhance the cultural signal. Phraseological units are such units in the first place.

only the cases pursued by enterprises are important, but on the mutual dependence of business and society.

Until now, a deep understanding of this relationship is often lacking for both Russian entrepreneurs and society as a whole, as a result of which all parties suffer.

Thus, the German model and the experience gained from studying it in the field of business communications can help to fulfill a vital role in Russia - to spread and strengthen the correct ideas about business in society, i.e., first of all, about the possibility of realizing one's own potential through labor -

wear, and not a means of easy money. In addition, society needs to educate citizens in the understanding that doing one's own business is a long-term and difficult process, and one must be prepared for this. It is also not a way to keep yourself busy as a business owner, but a responsible process that has a huge impact on society. It is also absolutely obvious that

satiety

domestic

will face incomparably tougher competition and will be forced to use

all the possibilities of working with society provided by communication technologies, as demonstrated by the German experience.

REFERENCES

1. Baikov S. V. Communication technologies in the business sphere: tools and socio-cultural aspects: dis. ... cand. philol. Sciences. M., 2007.

2. Vodovozova E. How people live in this world. SPb., 1904, p. 40-45.

Received 10.06.08.

STEREOTYPES OF NATIONAL CULTURE IN INTERCULTURAL COMMUNICATION

A. A. Panyagin

Every people, every nation has its own ideas about the world around it, certain stereotypes are formed - both about themselves, behavior and traditions.

In the encyclopedic dictionary, a social stereotype is defined as “a schematic, standardized image or representation of a social phenomenon or object, usually an emotional

tions within their cultural spatially colored and possessing a large

and relative to representatives of another linguistic and cultural space. Fe-

stability ... expresses the habitual attitude of a person to any phenomenon, formed under the influence of social conditions and previous experience ... ".

For a long time, there has been a controversy about the definition of the concept of “ste-There are different points of view regarding the reotype”, attempts are being made to identify ways to form

the nomen and the concept of "stereotype" attract the attention of researchers (I. S. Kon, V. V. Krasnykh, U. Lippman, I. Yu. Markovina, A. V. Pavlovskaya, Yu. A. Sorokin, N. V. Ufimtseva and etc.).

about this problem. We will consider the stereotype phenomenon as a concept that includes the ideas of one nation about the culture of another nation as a whole.

formation and dissemination of national stereotypes in society, the issue of their influence on relations between peoples is discussed.

mi. There is no consensus among researchers

lei and regarding the legitimacy of using the word “stereotype” itself. The concept of a stereotype in modern humanities is interdisciplinary. Initially developed on the basis of sociology and social psychology since the 1920s, the concept of a stereotype later became the subject of analysis from the point of view of communication theory, ethnology, the history of literature and culture, and the philosophy of language. National stereotypes are studied in different sciences- sociology, psychology, political science, philology, history, and each science interprets this phenomenon in its own way.

The term "stereotype" [from the Greek. stereos is solid, typos is an imprint] introduced into scientific circulation by the American sociologist W. Lippmann. This term received general recognition through his work "Public Opinion" (1922), which defined stereotypes as "images in our minds" (the pictures in our heads). All further definitions of a stereotype as a linguistic, philosophical, socio-psychological (ethnographic, cultural-behavioral) phenomenon are somehow based on Lippmann's definition, to some extent emphasizing various aspects of this phenomenon - its static character, assertiveness, hypertrophy (tendentiousness) . Developing the concept of a stereotype from the point of view of social psychology, U. Lippmann noted an important feature of this concept - focusing on a certain ideal image of the world that is formed in the minds of representatives of a particular community, and the ability to meet public expectations.

Stereotypes allow a person to form an idea of ​​the world as a whole, to go beyond the narrow social, geographical and political environment. Lippmann wrote that stereotypes are so persistently passed down from generation to generation that they are often reproduced

accepted as a given, a reality, a biological fact. If personal experience contradicts the stereotype, most often one of two things happens: a person is inflexible, not interested for some reason in changing his views, or simply does not notice this contradiction, or considers him an exception, ! confirming the rule, and usually just forgets about it. A receptive, inquisitive person, when a stereotype collides with reality, changes the perception of the world around him.

Lippmann not only introduced the term "stereotype" into scientific circulation, gave it a definition, but also emphasized the importance of this phenomenon. The researcher came to the conclusion that the system of stereotypes “...perhaps is pivotal in our personal tradition, it protects our place in society...and also saves time in our busy lives and helps

save us from confusing attempts |

see the world as sustainable and embrace it as a whole.” With this understanding, ste- | rheotype, two of its important features stand out: ! firstly, it is determined by culture, and secondly | | second, is a means of saving labor | | output efforts and, accordingly, linguistic | funds.

If Lippmann laid the theoretical

basics of the study of stereotypes, the American |

which scientists K. Braley and D. Katz in 1933 developed | worked the technique that subsequently received! widespread and for years to come | which has become decisive for researchers | national stereotypes. Brailey and Katz op | defined the ethnic stereotype as "sustainable" | chivoe representation, little consistent with | | the realities that it seeks to pre- | put, and arising from the property inherent in man, first determine the phenomenon, and then

already watch it." I

Second World War gave a new impetus | to the study of ethnic stereotypes. She clearly showed what a big role | traditional sustainable views on- | childbirth about each other, how important it is to study the ways of formation (and, consequently, the impact) of such ideas.

Most of the works devoted to the problems of the study of ethnic stereotypes, which were published during the period under review,\ based on materials from sociological surveys.

dew. Thus, at the initiative of UNESCO, a large-scale study was conducted to identify how representatives of one country perceive the peoples of other countries, as well as what factors determine their perception. Psychologist O. Klenberg, proana-

different planes of the language - formal (phraseology, language clichés, formulaicity, principles of compatibility within language structures, etc.) or semantic (semantic connotations of language units accompanying the main / primary meaning). For

lysing the results of this study, the linguistic study of the stereotype specifically defined the concept of "ethnic stereotype" important aspects such as

as a picture in people's minds regarding their own or other national groups. He believed that such images or representations are usually widespread in society.

society; as a rule, they are extremely primitive and immune to objective reality.

In Russia, the problems of studying stereotypes were not given such attention as in the West. At the same time, a number of interesting and original concepts have been developed in our country. The concept of N. A. Erofeev, which is based on historical material, seems interesting and scientifically substantiated. The author, although he refuses the term "stereotype", pays considerable attention to the problems of perception of each other by nations. After all, “ethnic ideas,” he believes, “are, as it were, the result of learned information, the result of its processing and a generalized conclusion from it, they often affect relations between nations, ethnic groups and states.”

In ethnolinguistics, the term "stereotype" refers to the content side of the language and culture, that is, it is understood as a mental (mental) stereotype that correlates with the picture of the world. Language picture

of the world and the linguistic stereotype are correlated as part and whole, while the linguistic stereotype is understood as a judgment or several judgments relating to a certain object of the extralinguistic world.

The concept of a stereotype has turned out to be widely in demand in modern linguistics (works by E. Bartminsky, E. L. Berezovich, U. Quasthoff, I. M. Kobozeva, L. P. Krysin, I. Panasyuk, V. A. Plungyan, E. V. Rakhilina and others). From the standpoint of linguists, stereotypes are conventionally established semantic and/or formal constructions that form the cultural and linguistic image of an object; Thus, within the framework of the linguistic approach, the stereotype can refer to two different sciences, we can draw the following conclusions:

stereotype and its linguistic sign, stereotype and word meaning (stereotype and cognitive semantics), stereotype cognitive structure, ways of conceptualizing linguistic reality. A stereotype is also understood as a subjectively determined representation of an object in which descriptive and evaluative features coexist and which is the result of the interpretation of reality within the framework of socially developed cognitive models.

In the works of the above linguists, it is noted that ethnocultural stereotypes perform the following functions:

The function of socio-ethnic integration. The stereotype, on the one hand, satisfies the mental need to save cognitive effort, on the other hand, the social need to maintain the internal cohesion of the community and its opposition to other human communities;

Protective function ethnic stereotypes is manifested in the fact that they contribute to the preservation of the traditional system of values ​​both in relation to their own community (autostereotypes) and in relation to "strangers" (heterostereotypes);

The communicative function of ethnic stereotypes serves to exchange information between representatives of "one's own" community (how to identify "one's own" among "strangers" and "alien" among "one's own");

with the help of the cognitive function of ethnic stereotypes, an image of the outside world and one's own microcosm is formed;

The manipulating function of ethnic stereotypes lies in the fact that, under certain conditions, they can act as an instrument of mental influence on the masses for ideological and political purposes.

After analyzing the concept of "stereotype" in

Each person has an individual personal experience, a special form of perception of the surrounding world, on the basis of which the so-called “picture of the world” is created in his head, which includes an objective part and a subjective assessment of reality by an individual. The stereotype is part of this picture;

Most scientists involved in the study of this problem note that the main feature of stereotypes is their cultural determinism: a person's ideas about the world are formed under the influence of the cultural environment in which he lives;

The stereotypes shared by the majority of people may change depending on the historical, international, as well as domestic political situation in a particular country;

A stereotype is not only a mental image, but also its verbal shell, that is, stereotypes can also exist at the linguistic level - in the form of a norm.

Thus, a stereotype is a relatively stable, generalizing image or a set of characteristics (often false) that are characteristic of representatives of their own cultural and linguistic space or representatives of other nations; a person's idea of ​​the world, which is formed under the influence of the cultural environment (in other words, it is a culturally determined idea), existing both in the form of a mental image and in the form of a verbal shell; the process and result of communication (behavior) according to certain semiotic models. A stereotype (as a generic concept) includes a standard, which is a non-linguistic reality, and a norm that exists at the linguistic level. Stereotypes can be both characteristics of another people, and everything related to the ideas of one nation about the culture of another nation as a whole: general concepts, norms of speech communication, behavior, moral and etiquette norms, traditions, customs, etc.

Using the definition of a stereotype in its broadest sense in the context of national culture, it is advisable to consider some common features character of a social group. In this case, one speaks of a national character.

The concept of character in psychology is used to denote a set of stable individual traits personalities that are manifested in its activities and communication. In the past, it was assumed that each people has its own special "spirit", and the problem of national character rested on clarifying the features of this "spirit". From this point of view, the national character is understood as a stable complex of values, attitudes, and behavioral norms specific to a given culture. National specificity is revealed when comparing the norms and traditions of communication between different peoples.

People perceive ethno-cultural stereotypes, which are understood by many as a myth, as patterns that must be met. Therefore, stereotypical ideas about the features of the national character have a certain influence on people, stimulating in them the formation of those character traits and those norms of speech behavior that are reflected in pragmatic clichés, which are an important factor in interethnic relations.

In the works of many researchers, the national character appears as a specific set of real features of the nation. Noting the national specifics of each people, it includes: self-consciousness, habits, tastes, traditions associated with national feelings, national culture, way of life, national pride and national stereotypes in relation to other nationalities. It turned out that most people have very stable stereotypes in relation to a certain national character, i.e., the conviction that representatives of some nations demonstrate fairly stable ideas about the existence of specific complexes of traits in other nations. It is important that often these stereotypes depend on how this nation "behaves" in a given time period.

According to D. B. Parygin, “there is no doubt that there are psychological characteristics in various social groups, strata and classes of society, as well as nations and peoples.” N. Dzhandildin also comes from a similar view, who defines the national character as “the

number of specific psychological traits that have become more or less

nor characteristic of one or another socio-ethnic community in the specific economic, cultural and natural conditions of its development.

S. M. Harutyunyan, who also recognizes the existence of a national character, or " psychological warehouse nation", defines it as "a peculiar national flavor of feelings and emotions, ways of thinking and actions, stable and national features of habits and traditions, formed under the influence of the conditions of material life, the characteristics of the historical development of a given nation and manifested in the specifics of its national culture" .

A fairly common opinion is about the national character, according to which it is not a set of specific, peculiar features for a given people, but a peculiar set of universal universal human features. V. G. Kostomarov in a plenary report at the opening of the “Week of the Russian Language in France” in March 1998

said the same about national culture: "National culture is by no means a set of unique features characteristic of a given people, but a specific set of universal human features and ideas." Yu. V. Bromley also spoke "only about the relative specifics of the traits of the national character, the nuances of their manifestation."

In the process of perceiving the stereotypes of the culture of another people, a certain attitude is formed towards them. Most often they are perceived as something alien. This is how a conflict of cultures arises - the result of discrepancies between what is accepted (and these are stereotypes) in one's own and someone else's culture for the recipient. Clash of cultural stereotypes (i.e. cultural conflict) can create communication difficulties, cause “culture shock” and thus lead to a misunderstanding of the culture of another people.

There are autostereotypes that reflect what people think about themselves, and heterostereotypes that refer to other peoples are more critical than autostereotypes. For example, what is considered a manifestation of prudence among one's own people, is considered a manifestation of greed by another people. As an illustration, let us cite the stereotypical ideas of Russians in relation to the Germans.

1. Love for beer. It cannot be said that beer was some kind of nationally specific drink for the Germans. Other nations also drink beer. But at the same time everyone admits that beer is such a German invention that the whole of Germany, we can safely say, flows with this foamy drink of amber, pale yellow, brown or milky brown color. "Passion for beer and skill excellent

cook it

characteristic feature of

tsev, and in this they differed from the most ancient times. Already in the Middle Ages, therefore, most researchers of the century considered beer to be one of the main drinks.

Lei adhere to the point of view that the national character is a set of character traits inherent in a particular nation. In our opinion, such an understanding of the national character is rather narrow. We agree with S. M. Harutyunyan, who defines the national character as a set of character traits, traditions, habits of a particular nation, formed under the influence of the cultural and historical development of this country. Thus, it is possible to draw a parallel between the two concepts - "national

nalnyi character" and "stereotype": they are equivalent to each other, identical. Their difference lies only in the fact that the concept of "national character" is generic, and "stereotype" is specific, that is, part of the national

th character.

The Germans call beer flüssiges Brot, which literally translates as "liquid bread".

2. The bureaucracy of the Germans, about which the Russians have heard, is by no means a myth. In order to spend at least a couple of days in Germany, a foreigner must fill out a lot of forms.

3. Attitude to business. Deutsch sein heisst, eine Sache um ihrer selbst willen treiben, which literally means "Being a German means doing things for its own sake." This catch phrase goes back to Richard Wagner's Deutsche Kunst und deutsche Politik (1867), where he writes: "...was deutsch sei: nämlich, die Sache, die man treibt, um ihrer selbst und der Freude an ihr willen treiben ... "(The Germans are hardworking and ready to bring any business to

end, often victorious.) We believe that such an attitude to business arose from a love of order.

4. The Germans are famous for accuracy, love for order, cleanliness, punctuality. Everything that is done in everyday life must be done properly, superficiality in business is not approved in Germany. The love of the Germans for order was also reflected in the proverbs:

Ordnung ist das halbe Leben. (Order is the soul of every business.)

Ordnung muss sein. (Must be in order.)

Heilige Ordnung, segensreiche Himmelstochter. (The holy order is the blessed son of heaven.)

5. Rudeness / arrogance. Many Russians tend to think that the Germans are a rude nation, but in reality they are just straight forward. Any German will almost always tell you what he really thinks. Germans are considered arrogant because their language sounds arrogant and because they think they know everything (even if they really don't).

6. There are a lot of rules and regulations in Germany, and to foreigners, especially Russians, they seem not very important. If you break the generally accepted rules, it will immediately become clear to a German that you are a foreigner.

7. Lack of sense of humor. This is not to say that the Germans do not have a sense of humor, it is simply different than the Russians, and manifests itself differently in different situations. To us, German humor may seem serious because of the bureaucracy of the Germans, the large number of rules and regulations, and the Germans' proverbial love of order.

8. Germans use the handshake gesture wherever they are and whoever they meet. A handshake is considered a courtesy. Only young people and close friends replace the handshake with some other gesture.

Willy Hellpach (1877-1955), German physician and psychologist, Minister of Culture of Baden-Württemberg and subsequently Prime Minister of this land, in 1954 published the book The German Character. In it, he analyzes the main features of the German character. According to the author, despite

all the changes and vicissitudes of historical j

situations, in the German character especially

stable and unchanged were the main j

other properties: Schaffensdrag “thirst for creative activity”; Gründlichkeit "thoroughness"; Ordnungsliebe "love of order"; j Eigensinn, Dickkopfigkeit “willfulness”, “stubborn;

stvo"; Vertraumtheit "dreaming" and j

Manierverachtung "neglect of good [manners]."

A. V. Pavlovskaya distinguishes between two categories!

stereotypes: superficial and deep. Superficial stereotypes - j

these are those ideas about this or that people, \

which are due to historical, international

native, internal political situation or j other temporary factors. These stereo | types change depending on the situation in the first world and society. Their duration would be j

!

creatures. These are, as a rule, representational images; niya associated with specific historical

mi realities. Surface stereotypes I

are of undoubted interest before i

only for historians, as well as anyone who is interested in j

influenced by socio-political processes, j

taking place in society. I

Unlike surface, deep |

stereotypes are unchanged. They don't change in I

time flow. Deep stereotypes about - I

get along with amazing stability, and name-I

but they are of the greatest interest! to study the characteristics of the national !

character: the stereotypes themselves give the mother j

al for the study of the people who are- I

Xia the object of stereotyping, and characterization assessments | | they therize the features of the group in which j they are common.

At the heart of the formation of ethnic co- |

knowledge and culture as regulators of j

human behaviors act as innate, j

and acquired in the process of socialization

tion factors - cultural stereotypes that j

rye are assimilated from the moment as soon as j

man begins to identify himself with |

a certain ethnic group, a certain culture |

swarm and be aware of oneself as their element. Owl-I

the number of mental stereotypes of the ethnos j

known to every member. Stereo-I

types are used by native speakers in j

gift situations of communication. And domini!

practicing in a stereotype can become a practitioner!

logically any, and not just logically the main behavior of a person in any society is typical

The stability of culture, its viability are determined by how developed the structures that determine its unity, integrity. The integrity of culture involves the development of cultural stereotypes - stereotypes of behavior, perception, understanding, communication, i.e. stereotypes of the general picture of the world. V. A. Maslova emphasizes that an important role in the formation of stereotypes is played by the frequency of occurrence of certain objects, phenomena in people's lives, often expressed in longer human contacts with these objects in comparison with others, which leads to the stereotyping of such objects.

Note that the behavior of each person is individual and diverse, but, despite

zirovano, ie, it obeys the norms developed in a given society.

So, stereotypes exist in any society, but it is especially important to emphasize that the set of stereotypes for each of them is purely specific. The regulation of human behavior within the native cultural and linguistic space is greatly influenced by cultural stereotypes, which begin to be assimilated precisely from the moment when a person begins to realize himself as part of a certain ethnic group, part of a certain culture. Thus, we can distinguish two forms of behavior in a particular socio-cultural space: free, variable behavior (individual for each person) and regulated behavior, subject to stereotypes existing in a given society.

] on this, it is safe to say that PAM behavior.

REFERENCES

1. Harutyunyan S. M. Nation and its mental warehouse. Krasnodar, 1966.

2. Bromley Yu. V. Ethnos and ethnography. M., 1975.

3. Vodovozova E. N. How people live in this world. Germans. SPb., 1904.

4. Dzhandildin N. The nature of national psychology. Alma-Ata, 1971.

5. Erofeev N. A. Foggy Albion. M., 1982.

6. Maslova V. A. Linguistics of culture. M., 2001.

7. New illustrated encyclopedic dictionary / ed. count : V. I. Borodulin [et al.] M. : Great Russian Encyclopedia, 2000.

8. Pavlovskaya A. V. Ethnic stereotypes in the light of intercultural communication / / Vestn. Moscow State University. Ser. 19. Linguistics and intercultural communication. 1998. № 1.

9. Parygin D. B. Public mood. M., 1966.

10. Katz D., Braly K. Racial Stereotypes in One Hundred College Students // Journal of Abnormal and Social Psychology. 1933 Vol. 28.

What is a stereotype as a phenomenon of a social system? Representatives of various sciences study the stereotype as part of their tasks. Philosophers, sociologists, culturologists, ethnographers are interested in the ethnic aspects of stereotypes. Psychologists consider the influence of gender stereotypes. A single concept of "stereotype" covers all spheres of human life.

Stereotype - what is it?

At the end of the 17th century, the French publisher F. Didot invented a device that saves time, labor and price in printing business. Before the invention, the text for the book each time was typed anew, which led to a huge expenditure of resources. New creative solution Dido consisted in making casts from the typed text, then metal plates-stamps were cast, which made it possible to print books in large numbers. F.Dido called his invention - a stereotype: "στερεός" - solid "τύπος" - image.

What does a stereotype mean as a concept in modern world? In Walter Lippman, an American publicist in 1922 introduced the term "stereotype" into the social environment and described its meanings as: the impossibility of an individual to know the whole picture of the real world without simplifying it. A person carries out his activities, relying not on obvious direct knowledge, but on ready-made cliché templates introduced by others: relatives, acquaintances, the system, the state.

Types of stereotypes

A child is born and with mother's milk absorbs lullabies, fairy tales, traditions and legends belonging to his ethnic group. Growing up, the baby learns the norms and regulations that are characteristic of his family and clan as a whole. Educational institutions are contributing. This is how stereotypical thinking is gradually formed. A person is literally “overgrown” with stereotypes. Common types of stereotypes identified by different experts:

• stereotypes of thinking
• stereotypes of behavior;
• ethnocultural stereotypes;
• response stereotypes;
• communication stereotypes, etc.

The functions of stereotypes can be conditionally divided into "positive" and "negative". Main positive aspect stereotype is the economy of human mental activity. Man, for his short life cannot know everything about everything, but based on the experience of others, can have an idea of ​​many things, even if they are not related to his reality. The negative aspect boils down to the fact that personal experience (even a single one) confirming the correctness of one or another stereotype is fixed in the subconscious and makes it difficult to perceive people, phenomena in a different way.

Gender stereotypes

Man performs different social roles, including gender. The gender role determines the norms of recommended behavior, based on belonging to the male or female gender and the characteristics of the country's culture. What's happened ? The role of a man or woman in society is determined by many traditions and way of life that have been established over the centuries. So far, stereotypes have not become obsolete, the echo of which can be traced in proverbs and sayings of different peoples:

• woman - the keeper of the hearth;
• a man is a provider;
• women are fools;
• a woman without children is like a tree without branches;
• a lonely woman is a wingless bird;
• a man without a wife is like a barn without a roof;
• a man promises, a man fulfills;
• the little man is not a flirt, but loves to fight.

ethnic stereotypes

Effective interethnic communication today plays an important role in achieving peace and cooperation between peoples. National stereotypes are the cultural representations of a people as a nation about themselves (autostereotypes) and about other peoples (heterostereotypes) developed over the centuries. The study of stereotypes of ethnic groups - helps to find out the features, habits, culture for useful interaction between different countries.

Social stereotypes

What is a social stereotype? Stable and simplified matrices of images of social objects (person, group, profession, gender, ethnic group). At the same time, stereotypes of thinking can turn out to be false and form erroneous knowledge. As a rule, the stereotype is based on observations based on real facts and personal experience, but sometimes the stereotype plays a destructive role when it is applied in a situation that falls out of the general pattern and “sticking” labels on a person occurs. Examples of social stereotypes:

• without "blat" it is impossible to build a successful career;
• the child must be obedient;
• to be successful, you need to graduate from a prestigious university;
• all men need only one thing from women...;
• all accountants are bores, and lawyers are crooks;
• money is evil;
• Japanese cars are the highest quality;
• Jews are the most cunning;
• a man is a womanizer, a drunkard.

Cultural stereotypes

Cultural stereotypes of the society affect the emotions of a person, which are associated with physicality and are supported by gestures. Emotions and gestures are a universal language among similar ones in cultural practices peoples, but in individual countries they can acquire a completely opposite meaning. Before you travel to other countries, it is useful to study the customs of these states. It combines Culture: stereotypes of goal-setting, communication, perception, worldview. Stereotypical behavior - milestone in the formation of rituals (religious) of different cultures.

Popular stereotypes

What is a stereotype - this question is mostly answered “correctly”, “stereotypically”. Society is accustomed to thinking in popular terms, the reason for this lies in the lack or shortage of information and the inability to confirm this information. The stereotype of thinking (mental attitude) - “I am like everyone else” means belonging to my family, group, people, state and has reverse side: drives into the framework of restrictions, impoverishes the personal experience of a person's experiences. Popular stereotypes accepted in society:

• audacity second happiness;
• figure standard - 90/60/90;
• it is good there - where we are not;
• beats - it means loves;
• eat breakfast yourself, share lunch with a friend, give dinner to an enemy;
• a woman on a ship - to be in trouble;
• get married before 30;
• girls should wear pink, boys blue;
• women are the weaker sex;
• expensive means high quality;

Stereotypes about Russians

Stereotypes about Russia can be traced in various tales and anecdotes, invented both by the Russians themselves and by other peoples. Stereotypically, Russians appear in jokes as “boys-shirts, extremely hardy, loving to drink and make a fuss.” Interest in Russia is great. This power remains a mysterious and majestic, and for some, a hostile country. What do representatives of other states think about the country, Russian women and men:

• Russians are the most drinkers;
• bears walk the streets;
• Russian girls are the most beautiful;
• men, walk with a stone face, do not smile;
• Russia is a country of balalaikas, nesting dolls and blouses;
• the most hospitable;
• uneducated and illiterate;
• girls dream;

Stereotypes about the French

The whole world follows the French catwalks with trepidation, buys French perfume, and is touched by the most romantic films on the planet. "See Paris and die!" - a phrase said by the Soviet writer-photographer I. Ehrenburg - has long become winged and is said with an aspiration and a dreamy look. Stereotypes of France strongly associated with this beautiful country:

• French women are the most sophisticated, elegant;
• Paris - dictates fashion to everyone else;
• the French are the best lovers in the world;
• croissants, wine, foie gras, frogs, baguettes and oysters are the daily national food;
• beret, vest, red scarf - standard clothing
• the most smoking nation in the world;
• strikes and demonstrations "for" and "without cause";
• the most inveterate pessimists;
• freedom of morals and frivolous behavior;
• get annoyed if foreigners mispronounce words in French;
• patriots of their homeland affectionately call the country "La dos France" ("France dear").

Stereotypes about Americans

America is a country of contrasts and unlimited possibilities, where the most cherished dreams come true - this is how Americans think about their state. The USA is a country largely incomprehensible to the Russian mentality, causing some rejection, and in the light of the existing tense relations between Russia and America, distrust of the most smiling American nation. Myths and stereotypes about Americans:

• a nation of fast food and fat people;
• like to organize surprises;
• want to take over the whole world;
• lack of style and taste in clothes;
• the most patriotic nation;
• every American has a gun;
• not shy about expressing emotions.

Stereotypes about the British

What associations do people have who have never been to England, but have heard about this country? Those who studied English at school remember the famous clockwork Big Ben (Big Ben) and that England is a country of rain, fog and oatmeal for breakfast. There are legends about the stiffness of the English. English detective stories about Sherlock Holmes are loved to be read all over the world. Stereotypes about the British:

• constantly talking about the weather;
• they drink tea according to the schedule;
• the English are the most polite;
• arrogant snobs;
• conservatives;
• strange English humor;
• everyone goes to the pub;
• the most law-abiding citizens.

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Ivanova Elena Anatolievna Stereotype as a phenomenon of culture: Dis. ... cand. philosophy Sciences: 09.00.11 Moscow, 2000 172 p. RSL OD, 61:01-9/32-8

Introduction

Chapter 1. Development of scientific and philosophical ideas about the concept of a stereotype.

1. Mythological roots of stereotype 11

2. The emergence of the term "stereotype" and the degree of its research in science 29

Chapter 2. Stereotype and the problem of intercultural dialogue.

1. East - West as one of stereotypical models cultures and the problem of intercultural dialogue 56

2. Ethnic, national, religious stereotypes 74

Chapter 3. Creative and stereotypical activity as a phenomenon of cultural activity.

1. The culture of the masses and their stereotypical symbols 100

2. Creative and stereotypical activities 114

Conclusion 134

Sources and comments 144

Bibliography 162

Introduction to work

The urgency of the problem. Research on various aspects of the stereotype and related issues is relevant for many reasons. A stereotype is a unique phenomenon that inevitably, in addition to the will of the individual, manifests itself at all levels of consciousness: when operating with images of social interactions, actions with objects, natural and cultural connections, with direct contacts with people and acts of any activity. Stereotypes are observed at the level of the psyche and directly affect behavior.

Stereotype is a cultural phenomenon. Stereotyped forms of behavior include any relatively stable, repetitive acts of activity that serve as a means of transferring social experience, based on certain algorithms of actions. For example, rituals, customs, etiquette, labor traditions, games, holidays,

upbringing and more. other processes subject to certain

« regulation.

Ethnic, national, religious stereotypes are associated with

one of the global problems of mankind - ethnic conflicts.

I Ethnostereotypes unite communities of people in a certain

sociocultural system. In times of crisis, consolidating "ours",

ethno-stereotypes differentiate "aliens" to the same extent.

The ethno-stereotype can play a positive-constructive role in

preservation of traditional features and characteristics of national culture,

and also, under certain conditions, lead to genocide according to

relation to other peoples and ethnic groups. In order to avoid ethnic, national, religious and related military conflicts, one must know and manage a system of dynamic stereotypes that changes along with changes in life, life support systems, etc. Knowledge of some stereotypical models of culture, for example, the East-West dichotomy, contributes to solving the problem of intercultural dialogue.

The stereotype phenomenon and the process of stereotyping can be observed, taking into account certain specific features, throughout the history of mankind. However, the very concept of a stereotype, as well as a number of problems associated with the phenomenon of stereotyping, arose only in the 20th century. along with developments in the areas of ideology, propaganda, manipulation of public consciousness. At the present stage, research in these areas continues to be particularly relevant. Studies of the stereotype are used for political and commercial purposes, since the stereotype can be a certain stimulator of a single emotional background by highlighting effective, impressive components of information by reducing other, "less significant" elements of information about the object, by simplifying, schematizing the content. Practical developments in the field of creating mechanisms for the formation and destruction of certain stereotypes related to ideological and political phenomena, as well as needs in the field of marketing, advertising and public relations continue to remain relevant.

However, it should be noted that society is faced with the fact that the stereotyping of thinking that affects practical actions

individuals and groups in the economic, political, social, ideological and other spheres of life, in some cases can not only slow down social development, but also cause significant moral and material damage. Being a natural, determined phenomenon of individual and social consciousness, stereotypes sometimes become a dangerous phenomenon.

/ STEREOTYPICAL ACTIVITIES CAN SUPPLEMENT THE SECOND, I"""

its opposite, a type of cultural phenomenon: creative activity, without which human progress is impossible. Stereotyping and standardization are modern phenomena affecting all spheres of life: science, culture, art, personal communication. On a global scale, complete exclusion creative activity can lead to the catastrophe of civilization.

In this regard, the study of the stereotype phenomenon and the problem of stereotyping is associated with the deepening of the theoretical and methodological foundations of various fields of knowledge, and also has a wide social and practical significance. A comprehensive analysis of the stereotype phenomenon, ways and methods of influencing stereotypes, mechanisms of their formation and destruction is caused by the modern needs of science and practice.

The degree of development of the topic. The topic of the stereotype has been and is being given special attention in philosophical, scientific and other literature.

Many authors point to the mythological roots underlying the stereotype. In particular, in Russian science this is done by S. A. Muradyan, O. 10. Semendyaeva and others. "Traditional" references to mythology create the illusion that mythological roots -

an indisputable fact, an axiom underlying the analysis of a stereotype and
stereotyping. However, in domestic science there are no separate
studies revealing the mythological essence,

The peculiarity of stereotypes - as a phenomenon of individual and public consciousness with certain characteristics and functions, as well as social and psychological mechanisms, a phenomenon that plays a significant role in the life of social groups, society and in international relations - is to a certain extent revealed in the works of Soviet and Russian sociologists, social scientists. psychologists and philosophers: V. A. Yadova ("The social stereotype"), G. M. Kondratenko ("Questions of the theory of printing in the light of social psychology"), K. K. psychological concepts"), A. A. Bodaleva ("Formation of the concept of" another person as a person"), S. A. Muradyan ("Stereotype in philosophical argumentation"), Zh. Karbovsky ("Stereotype as a phenomenon of consciousness"), etc. Analysis and systematization of a number of Western concepts of the stereotype are given in their works by P. N. Shikhirev ("Studies of the stereotype in the American social science"), O. Yu. Semendyaeva ("Critical analysis of the concept of "stereotype" in US social psychology") V. S. Ageev (" Psychological research social stereotypes"), etc.

The theme of the stereotype has been elaborated in sufficient detail in the American sociological, sociopsychological, and other scientific literature. Western studies in the field of stereotype are associated with the names of W. Lippmann (Lippmann W., Public Opinion), G. W. Allport (Allport G. W., The Nature of Predjudice), T. Adorno (Adorno T. W., The Authoritarian Personality), J. G. Martin (Martin J. G., The Tolerant Personality), B.

Betlheim and M. Janowitz (Bettlheim V. and Janowicz M., Social Change and predjudice), P. O "Hara (O" Hara R., Media for Millions), P. Taguiri R., Person Perception, E W. Weinecke (Vinacke E. W., Stereotypes as Social Concepts), E. Bogardus (Bogardus E., Srereotypes versus Sociotypes), G. Tajfel (Tajfel H., Human groups and social categories) and others. various interpretations of a stereotype as a kind of formation with certain psychological mechanisms, formed under the influence of various external and internal factors. What is common to American studies of the stereotype is that most of them are devoted to anthropostereotypes, their impact in the social, political spheres and national relations. The stereotype is considered as a phenomenon associated with the formation of various social types personality (authoritarian, tolerant, etc.), whose practical actions, according to some American researchers, I determine! the nature and content of social and political processes in a particular country.

The stereotype in connection with the problems of intercultural dialogue, the East-West dichotomy, the development of Oriental studies and some other aspects of cross-cultural interaction was considered to one degree or another in Russian science by Yu. M. Lotman ("Actual Problems of Semiotics and Culture"), B. F. Porshnev (“Social psychology and history”), A. V. Sagadeev (“Stereotypes and autostereotypes in comparative studies of Eastern and Western philosophy”), I. S. Urbanaeva and Z. P. Morokhoeva (“On the specifics of the spiritual culture of the East: criticism of some stereotypes of bourgeois oriental studies"), etc., in foreign - A. Schweitzer

(Schweitzer A., ​​Die Weltanschauung der indischen Denker), G. Grimm (Grimm G., Die Wissenschaft des Buddismus), X. Roetz (Roetz H., Mensch und Natur im alten China), J. Newson (Newson J., Dialogue and Development), L. Abegg (Abegg L., Ostasien denkt anders) and others.

Numerous articles and separate scientific studies are devoted to the problem of ethnic, national and religious stereotypes: L. N. Gumilyova ("Ethnogenesis and the biosphere of the Earth"), Yu. E. Shklyara ("Ethnos. Culture. Personality"), V. P. Trusova and A. S. Filippov ("Ethnic stereotypes"), D. Katz and K. Braley (Katz D., Braly K., Racial prejudice and racial stereotypes), O. Kleinberg (Klineberg 0., The scientific study of national stereotypes), X. Triandis and V. Vasiliou (Triandis N., Vassiliou V., Frequency of contact and stereotyping), H. Schoenfield (Shoenfield N. , An experimental study of some problems relating to stereotypes), Edwards L., Four dimensions in political stereotypes, and mh. others

However, until now, stereotypes in connection with the problems of intercultural dialogue have not been fully explored, and effective models for resolving conflicts that use ethnic, national, and religious stereotypes have not been developed. In science and society, there is no unequivocal answer to the question: is there any possibility of conflict-free cultural interaction in modern conditions?

Creative and stereotypical activities as types of cultural phenomena are considered in scientific articles by S. A. Arutyunov ("Custom, ritual, traditions"), E. S. Makaryan ("Theory of culture and modern science"), V. D. Plakhov ("Traditions and society"), I. A. Beskova

("The specificity of the thinking of creative individuals"), N. S. Zlobina ("Culture and social progress"), N. N. Ivanova ("Understanding culture, and its significance for the analysis of the problems of cultural progress"), etc.

The culture of the masses and their stereotypical symbols are analyzed by G. Lebon ("Psychology of peoples and masses"), 3. Freud ("Mass psychology and analysis of the human "I"), José Ortega y Gasset ("Rise of the masses"), E. Canetti ("Mass and Power"), S. Moscovici ("The Age of Crowds"), G. Bloomer ("Collective Behavior").

This study is an attempt to synthesize various aspects of the stereotype as a cultural phenomenon.

The purpose of the study is the development of a holistic view and theoretical analysis of various aspects of the stereotype as a cultural phenomenon. To achieve this goal, the following tasks:

Consider the mythological roots of the stereotype;

analyze. meaningful evolution of the concept of "stereotype" and its cognitive function;

Show the features of stereotypical ideas about models
culture and analyze the problem of intercultural dialogue in
example of the East-West dichotomy;

consider various modifications of ethnocultural stereotypes;

to systematize and analyze modern philosophical ideas about creative and stereotypical activities as types of cultural activities.

Theoretical and methodological basis This work includes research in various fields of knowledge: philosophy, cultural studies, history, oriental studies, sociology, psychology, etc. When working on a dissertation, the principles of consistency and historicism, meaningful retrospection, and comparative studies are used. Scientific novelty of the research consists in:

Philosophical and methodological development of the stereotype problem
as a cultural phenomenon functioning on various levels
public and individual consciousness;

In the explication of the "stereotype", which allows fixing
manifestation of the corresponding phenomenon in various social
spheres;

comparative analysis and classification of a number of domestic and foreign stereotype concepts;

revealing the role and significance of stereotypes in the socio-cultural life of society, in interethnic relations;

consideration of stereotypes in connection with the problems of intercultural dialogue;

Analysis of creative and stereotypical activities as
phenomena of cultural activity;

Consideration of some aspects of the stereotype, allowing
if necessary, neutralize their negative impact on
ethnic, national, religious relations, as well as
creative progress.

Theoretical and practical significance work lies in the fact that the main conclusions and provisions of this study can be used:

For further theoretical development of the problem
stereotyping of individual and social consciousness and
applied research of the stereotype phenomenon;

When analyzing and solving ethnic, national, religious
conflicts, as well as other problems related to intercultural
dialogue;

in the development of direct methods for the formation of creative personalities with flexible dialectical thinking;

in the development of specific measures to help overcome the inertia of thinking and behavior of social actors;

In the analysis of some problems of mass culture;

When preparing courses on theoretical and applied
disciplines affecting the problems of stereotyping and stereotyping.

Mythological roots of the stereotype

The stereotype as a phenomenon has been studied by various research schools. The modern scientific and philosophical understanding of a stereotype implies the content in it of such elements-characteristics as binary, inconsistency, standardization, schematism, symbolism, emotionality, categoricalness, stability, and many others. etc. It should be noted that scientists are looking for the roots of the above elements in mythology, since myth is one of the most important phenomena of human culture, which is based on the basic models of personal and social stereotyped behavior, some "codes" of individual and social being of a person.

The ambiguity of mythology was noted in the work of Giambattista Vico "Foundations of a new science of the common nature of nations", which is considered to be the beginning of contemporary interpretations mythology (1). J. Vico discovers in mythology a new way of knowing, which has special features: the principle of plurality, a sense of the connection of all elements of being, a tendency to ambiguity, and, as noted above, an addiction to ambiguity.

In the era German romanticism F. Schelling develops the theory of mythology, polemically directed against classical allegorism. According to this concept, a mythological image does not "mean" something, but "is" this something, i.e. itself is a meaningful form, which is in organic unity with its content - a symbol.

F. Nietzsche considered mythological symbols to be basic, and the process of their destruction was extremely dangerous for modern civilization. Nietzsche saw in mythology the vital conditions of any culture. Culture, according to Nietzsche, can develop only within the horizon outlined by mythology. The disease of modernity, according to Nietzsche, is historical - and it consists in the destruction of the closed horizon of mythology by an excess of historical events: getting used to thinking under the sign of more and more new value symbols. In the rejection of mythological symbols, according to the theory of F. Nietzsche, there is a danger of self-destruction of civilization (2).

M. Müller created a linguistic concept of the emergence of a myth as a result of a "disease of language": a primitive man denoted abstract concepts through specific signs through metaphorical epithets. When the original meaning of the latter was forgotten or obscured, then, due to semantic shifts, a myth arose. The gods were presented to Müller mainly solar symbols, while A. Kuhn and W. Schwartz (they, like M. Müller, are representatives romantic tradition schools of studying mythology of the second half of the 19th century) saw in them a figurative generalization of meteorological (thunderstorm) phenomena. Later, astral and lunar myths and symbols associated with them came to the fore.

The connection of the symbol with mythology, in particular, such aspects as the transformation of myth into allegory and history; analogy turned into myth and metaphor; the influence of language on the formation of myth; material and verbal personification in myths and many others. others studied the "anthropological" or "evolutionary" school (its representatives: E. Tylor, E. Leng, G. Spenceo, and others). in England and was the result of the first scientific steps of comparative ethnography (3).

The connection of the symbol with magic, the ritual was considered by J. J. Fraser. In magic he saw ancient form universal outlook. Frazer's position served as the starting point for the spread of the ritualistic doctrine (4).

The English ethnographer B. Malinovsky initiated the functional school in ethnology. According to Malinowski, the myth codifies thought, strengthens morality, offers certain rules of conduct and sanctions rituals, rationalizes and justifies social institutions. Malinovsky argues that a myth is not just a story told or a narrative that has allegorical, symbolic, etc. values. The myth is experienced by the archaic consciousness as a kind of oral " scripture", as a kind of reality that affects the world and man (5).

East - West as one of the stereotypical models of culture and the problem of intercultural dialogue

Since ancient times, the opposition of the East to the West has become one of the stereotypical models of culture. In the modern world, the opposition of the cultures of the West and the East can be seen in all spheres of life and creativity: in science, politics, morality, religion, literature, etc. The East in the scientific sense does not study the West, in contrast to which it actively cultivates research in the field of Oriental studies: a science that arose in Western Europe who comprehensively studies history, economics, languages, ethnography, culture, etc. East. The emergence of Oriental studies as a special branch of knowledge is associated with the era of the primitive accumulation of capital and the beginning of European expansion into the countries of the East.

The first stage of Oriental studies: in the 15th - 16th centuries. there are descriptive writings of travelers mainly about the countries of the Middle East; in Europe, the first university departments for teaching ancient Hebrew and Arabic were created (in the 16th century in Paris, in the 17th century in England); in the first half of the 18th century. - expansion of language learning groups (Persian, Turkish, Chinese, etc.); there are prerequisites scientific research East.

The second stage of Oriental studies: the second half of the 18th century. - early 19th century The scientific foundations of analysis are being laid. Special Development Eastern philology, the beginning of comparative linguistics, the discovery of ancient written languages.

Third stage: second half of the 19th century - early 20th century Orientalists appear in the countries of the East themselves. The objects of research and research trends are expanding. On the one hand, the deepening of academic research (dictionaries of Oriental languages ​​are published in Europe, periodical Oriental publications of a philological nature appear, Orientalist congresses have been held since 1873), on the other hand, they try to use the knowledge of the East for practical purposes during the period of colonialism.

New and modern times: academic research continues (archaeological excavations - the discovery of some ancient civilizations, the creation of consolidated works on the history, literature, philosophy, etc. of the East, etc.) and the number of sociological works increases sharply, research is underway related to the construction of economic models and forecasting social and political processes. Orientalism itself at various historical stages was also actively studied both in the West and in the East. i

Summarizing many theses of both Oriental studies itself and works studying it, we can conclude that certain stereotypes of the perception of the East are widespread in science. The standard stereotypes of Western Orientalism include the tendency to diametrically oppose the East to the West. This approach is based on a geographical phenomenon: East is one of the four cardinal directions and the direction opposite to the west, the part of the horizon where the sun rises. West is the part of the horizon where the sun sets. When it is day (light) in the East, it is night (darkness) in the West. This fact has been interpreted differently in different eras. various nations and found a special reflection in the mind. "Among the Egyptians and Greeks, the West - the place where the sun sets - is the place where the kingdom of spirits should be. According to St. Jerome, the west is the dwelling place of the devil. Thus, if the East symbolizes the kingdom of Christ, then the West is the kingdom of the devil (the death of the sun ). IN early middle ages Scandinavian peoples believed that in the West there was a poisoned sea of ​​destruction and an abyss of water." (1)

The culture of the masses and their stereotypical symbols

The mass (crowd) has its own culture, which has a certain classification and has a number of characteristics. The principles, methods and other forms of religious beliefs, ideologies, propaganda, political and social institutions, education and upbringing, advertising and many others. others

Culture in this case means the activity of people to reproduce and update, or destroy or consume the results and products of social life. The term stereotypical in this context means, first of all, a stable and standard pattern. Different authors define the concept of masses in different ways.

For Gustav Lebon, the mass is adequate to the concept of the crowd. “The word ‘crowd’ means,” writes Le Bon, “in the ordinary sense, a collection of individuals, whatever their nationality, profession, or gender, and whatever the accidents that caused this assembly. But from a psychological point of view, this word is already completely another meaning. Under certain conditions - and only under these conditions - a collection of people has completely new features, different from those that characterize the individuals that make up this collection. The conscious personality disappears, and the feelings and ideas of all the individual units that form the whole, called the crowd, takes one and the same direction. A collective soul is formed, which, of course, has a temporary character, but also very definite features. The meeting in such cases becomes ... an organized crowd or a crowd inspired, constituting a single being and subject to the law of the spiritual unity of the crowd ." (1) Freud's definition of the masses is primarily connected with mass psychology, which he considers, comparing with the concept of the individual "I". (2)

José Ortega y Gasset uses different terms: mass and crowd. The crowd, as defined by José Ortega y Gasset, is a quantitative and visible concept. "Expressing it in terms of sociology, we come to the concept of the social mass. Every society is a dynamic unity of two factors, minorities and masses" (3). Mass for Ortega y Gasset - a type of people found in all social classes, a type characteristic of modern era, prevailing and dominating in society (4). The researcher also calls the mass "cluster" or "crowding" of people (5).

S. Moscovici prefers to use the term crowd. He says that whenever people gather together, a crowd soon begins to take shape and be seen in them. They acquire a certain common essence which suppresses their own; they are instilled with a collective will that silences their personal will (6).

E. Canetti uses two concepts: mass and flock. The phenomenon of the emergence of mass, according to Canetti, is associated with the fear of touch: "What stronger people compressed, the more they feel that they are not afraid of each other "(7). Canetti also claims that the mass originates from the pack. "The pack is a group of excited people, eager to become more." (8)

G. Bloomer distinguishes the concepts of the crowd, the masses, as well as the crowd and the public. Bloomer considers crowds to be the basic type of elementary human interaction. By this term, he means a circular reaction: "in the crowd, people aimlessly and randomly circle around each other, like the intertwining movements of sheep that are in a state of excitement." (9)

The mass, according to Bloomer, is represented by people participating in mass behavior, such as those who are excited by some event of a national scale, or participate in a land boom, or are interested in some kind of murder trial, reports of which are published in press, or are involved in some kind of large-scale migration (10).