Introduction

The relevance of the research topic is due to the fact that for several years now there has been a question of what approach to the analysis social phenomena it is necessary to choose: formational or civilizational. It is necessary to analyze this approach in the study traditional society and the state, to reveal all the pros and cons of the civilizational approach.

The theoretical elaboration of the topic is fixed in the works of many scientists, for example, such as A. Toynbee, O. Spengler, P. A. Sorokin, G. Jellinek., W. Rostow.

The study of this approach was carried out by such scientists V.S. Stepin, V.P. Karyakov, A. Panarin.

Traditional society in a civilizational approach is studied by D. Bell, O. Toffler, 3. Brzezinski.

Relevance and theoretical elaboration make it possible to single out the object of research and the subject.

The object is the initial stage of the civilization process (pre-industrial (agrarian)), considering which we will come to a more detailed understanding of the subject of research.

Subject: Traditional society and the agrarian state in the civilizational approach of the typology of states.

Object and subject allow you to outline a goal and objectives.

The aim of the study is to examine in detail the development of a traditional society and an agrarian state within the framework of this approach.

Research objectives:

1. Traditional society and agrarian state;

2. Study of the problem of the civilizational approach in the typology of states

The solution of the tasks set is planned to be carried out using the following methods: analysis, the method of systematizing the historical base.

Structure term paper due to the goals and objectives of this study and includes the following parts: an introduction, two main parts and a conclusion, a list of sources and literature used. In the introduction, the relevance of the topic, theoretical elaboration, the object and subject of the study are determined, the goals and objectives are set, the methods are indicated.

traditional society civilizational state

Development and formation of traditional society

Traditional society is a society that is governed by tradition. The preservation of traditions is a higher value in it than development. The social contribution in it is characterized by a rigid estate hierarchy, the existence of stable social communities(especially in the countries of the East), a special way of regulating the life of society, based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. Traditional society - agricultural society.

For a traditional society, as a rule, are characterized by:

1. Traditional economics

2. The predominance of the agrarian structure;

3. Stability of the structure;

4. Estates organization;

5. Low mobility;

6. High mortality;

7. Low life expectancy.

A traditional person perceives the world and the established order of life as something inextricably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the established routine, time-tested). In general, traditional societies are characterized by the predominance of collective interests over private interests, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

One of those who studied traditional society is the American economist and political thinker Walt Whitman Rostow. In his works Stages of Economic Growth and Politics and Stages of Growth, he describes traditional society as one of the stages in the development of socio-economic trends. At the same time, the level of development of productive forces is taken as a basis. For "traditional society", W. Rostow believed, it is characteristic that over 75% of the working-age population is engaged in food production. The national income is mainly used unproductively. This society is structured hierarchically, with political power vested in landowners or the central government Rostow W. The Stage of Economic Growth. A Non-communict Manifesto. Cambridge, 196O. See also: Rostow W. The Process of Economic Growth. 2 ed. Oxford, 1960. P. 307-331.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the redistribution system can be regulated by tradition, but market prices cannot; forced redistribution prevents "unauthorized" enrichment / impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed selfless help.

In a traditional society, most people live their entire lives in a local community (for example, a village), and the ties with the “big society” are rather weak. Wherein family ties on the contrary, they are very strong.

The worldview (ideology) of a traditional society is conditioned by tradition and authority.

Traditional society is relatively stable, industrial society is constantly revitalized by changes. This does not mean, as some journalists write, that history is accelerating. Everything is going the way it should go, just the industrial society is created for change and can change, remaining itself; traditional society is changing relatively slowly, but very deeply.

Traditional society is usually small in number and is located in a relatively limited area. Expression mass society emphasizes the gigantic size of the industrial society, contrasting them with the relatively small size of the traditional society. From this follows specialization and diversity, more characteristic of social units (groups and individuals) within a social society.

There are many traditional societies and they are all different; they say they have one thing in common - that they are not modern. Modern societies in their basic structures and manifestations are the same.

The concept of traditional society encompasses a huge historical era- from a (conditionally) patriarchal-clan society with a dominant mythological consciousness to (also conditionally) the end feudal period, which was characterized by the dominance of subsistence farming, the division of society into estates with their privileges, with fairly rigid, including legal, interclass partitions, monarchical hereditary power.

Traditional society is characterized by a slow growth of the means of production, which gives rise to the idea of ​​the limitedness of life benefits available to society (the stereotype of a constant pie), and the possibilities of nature as a source of benefits. Therefore, an important concern for society is the observance of the usual measure of distribution of available means of subsistence.

The production of a traditional society is oriented towards direct consumption.

In traditional society, kinship is the main form of social organization, in modern society it has ceased to be such, and the family has not only separated from the kinship system, but also isolated itself from it. Most contemporaries do not know their names distant relatives say second cousins. The closest relatives also gather less frequently than before. Most often, anniversaries and holidays are the occasion for their meeting.

In a traditional society, an individual cannot change the position given to him at birth.

Preindustrial sociality is based on interpersonal relationships. V scientific literature in application to non-market relations, the use of different terms is accepted: communocratic, communalist, solidaristic, collectivist, associative relations. Each of them is to a certain extent justified, although it implies a specific version of such relations or some side of them. The definition of these relations as communal or traditional turns out to be too vague or partial, not reflecting the essence of the situation.

Egalitarianism in traditional societies coexisted in a complex interweaving with the principles of hierarchy, clearly fixed in the mind. The degree and nature of hierarchism changed sharply depending on the level of social differentiation. Rank, caste, class divisions, formalized outward signs and norms of behavior, became in consciousness the embodiment of intrinsic value individuals. Such a system develops not only obedience, but also admiration, servility, flattery in relation to the superior and attitudes towards dominance and contempt in relation to the inferior. Dominance and subordination are perceived as integral parts of their solidarity, within which big man(a good monarch, landowner, leader, official) provides obligatory patronage, and small man repays him with obedience.

Distribution in traditional society is closely related to egalitarianism and hierarchism of traditional society and consciousness.

Wealth in traditional society is also closely related to the system interpersonal relationships and is necessary to maintain it. As mentioned above, material well-being served as a confirmation of social status and the implementation of the accompanying responsibilities.

Wealth in traditional societies is not associated with labor and economic enterprise. Entrepreneurship, as a rule, is also not associated with economic activity. The traditional nobility, possessing great wealth, considers farming an unworthy occupation, incompatible with their status, and disdains entrepreneurial pursuits. The peasantry and artisans in a traditional economy are not able to produce so much in order to get rich and increase their business activity, and they do not set themselves such a goal. This does not mean that in traditional societies there is no thirst for wealth and profit and entrepreneurship at all - they exist always and everywhere, but in traditional societies every passion for profit, every thirst for money seeks to be satisfied outside the process of production of goods, transportation of goods, and even for the most part and trade in goods. People run to mines, dig treasures, engage in alchemy and all sorts of magic in order to get money, because they cannot be obtained in the framework of ordinary business. Aristotle, who most deeply knew the essence of the pre-capitalist economy, is quite right, therefore, considers the profit of money outside the natural need not belonging to economic activity

Trade in traditional societies has a different meaning than in modern capitalist societies. First of all, commodities are not mere exchange values, but the buyer and seller are impersonal participants in exchange. Commodities are use-values ​​bearing the mark of those social relations, which in pre-bourgeois societies are associated with consumption wealth, and these relationships, symbolic and prestigious, primarily determine prices.

Exchange in traditional societies extends beyond commodities. Service is an essential element of traditional interpersonal relationships.

If in a traditional society social control rested on unwritten rules, then in modern times it is based on written norms: instructions, decrees, decrees, laws.

Thus, traditional societies are often the most stable as long as they do not undergo changes. But as soon as norms and values ​​begin to be questioned, people experience a sharp devaluation of their aspirations. Some scientists call this situation a revolution of growing expectations. It is known, for example, that revolutions arise not where people are poor, but where living conditions are improving. The thing is that in parallel with the improvement of living conditions, the desires and needs of people are significantly expanding. Revolutions and other uprisings are most likely when periods of improved living conditions are interrupted and a gap is created between an increase in needs and a decrease in opportunities for their realization.

Let us recall that traditional societies are characterized not only by zero economic growth, a desire for a kind of egalitarianism, but also by a rigid religious (or specific) so-called village system of values, morality, and customs, which serve as the basis for a sense of national community. The highest values ​​in the traditional model are stability and order, as well as immutability. moral values passed down from generation to generation. The closeness of the social structure, the stability of customs and traditions are also significant characteristics.

The most important characteristic of the economy of traditional societies is that consumption, both physically necessary and prestigious, is determined by social status. At the same time, status in traditional society is also a vital need of the individual, and the level of consumption is designed to demonstrate it.

The value of labor in traditional societies is not unambiguous. The reason for this is the existence of two subcultures (ruling and producing classes) and certain religious and ethical traditions. But in general, bonded physical labor has a low social status. Changes in the value of labor are associated with the spread of Christianity. To medieval theologians, work already seems to be a necessary occupation, since it contributes to a righteous way of life. Labor is recognized as worthy of praise as mortification of the flesh, atonement for sin, but it should not even be accompanied by the thought of gain, enrichment. For Saint Benedict, labor is an instrument of salvation, since it allows one to help others (monastic alms) and because, occupying the body and mind, it drives away sinful temptations. The value of work is also for the Jesuits, for whom it is good to work - the mission that the Lord entrusted to us on Earth, a way of participating in the divine creation of the world. A person is obliged to work, and the purpose of work is to satisfy needs, eliminate idleness and charity.

In a patriarchal system (traditional society), almost all norms of economic behavior, up to the quantitative parameters of production and distribution of specific goods, are almost unchanged. They are formed and exist literally as an integral part of the economic entity itself.

That is why the bazaar in traditional societies is not just a place of trade. First of all, it is a place of communication, where not only deals are made, but also interpersonal relationships are established.

The purpose of economic activity in traditional societies is not only to provide oneself with the necessary products, but also (at least at the level of normative ethics) moral improvement, the purpose of distribution is to maintain a stable social (divine) order. The realization of the same goal is served by exchange and consumption, which in to a large extent are of a status nature. It is not surprising that entrepreneurship and economic activity are not values ​​for this culture, since they undermine the order established by God, violate the foundations of order and justice http://www.ai08.org/index (Electronic resource). Large technical dictionary ..

As it became clear to us, a traditional society is an agrarian society that is being formed in states of an agrarian type.

Moreover, such a society can be not only landowning, like a society ancient egypt, China or medieval Russia, but also based on cattle breeding, like all the nomadic steppe powers of Eurasia (Turkic and Khazar Khaganates, the empire of Genghis Khan, etc.). And even on fishing in the exceptionally rich coastal waters of southern Peru (in pre-Columbian America).

The pre-industrial traditional society is characterized by the dominance of redistributive relations (i.e., distribution in accordance with social status each), which can be expressed in various forms: the centralized state economy of ancient Egypt or Mesopotamia, medieval China; the Russian peasant community, where redistribution is expressed in regular redistribution of land according to the number of eaters, etc.

V modern world types of agrarian states are still preserved. The pre-industrial type of organization of society dominates today in most African countries, in a number of countries Latin America and South Asia.

In the next chapter we will consider an agrarian society in the civilizational approach of the typology of states. The importance of the agrarian state in this approach.

The way in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating life society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. Traditional society- agricultural society.

For a traditional society, as a rule, are characterized by:
-traditional economy
- the predominance of the agrarian way;
- structure stability;
- estate organization;
- low mobility;
- high mortality;
- high birth rate;
-Low life expectancy.

A traditional person perceives the world and the established order of life as something inextricably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcome (because the freedom of individual actions can lead to a violation of the established order time-tested). In general, traditional societies are characterized by the primacy of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents `unauthorized` enrichment/impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), connections with a `big society` rather weak. At the same time, family ties, on the contrary, are very strong.
The worldview (ideology) of a traditional society is conditioned by tradition and authority.

Transformation of traditional society
Traditional society is extremely stable. As well-known demographer and sociologist Anatoly Vishnevsky writes, `everything is interconnected in it and it is very difficult to remove or change any one element`.

In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Accelerated periods development took place in traditional societies ( vivid example- changes in the territory of Eurasia in the 1st millennium BC. BC), but even during such periods, changes were made slowly by modern standards, and upon their completion society again returned to a relatively static state with a predominance of cyclical dynamics.

At the same time, since ancient times, there have been societies that cannot be called completely traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. stands apart Ancient Rome(until the 3rd century AD) with his civil society.

The rapid and irreversible transformation of traditional society began to occur only from the 18th century as a result of the industrial revolution. By now this process took over almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of landmarks and values, a loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity is not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.

The most painful transformation of a traditional society occurs when the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.

During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of traditional society ends with a demographic transition. The generation that grew up in small families has a psychology that differs from that of a traditional person.

Opinions on the need (and degree) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the `golden age` of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society has `no chance`, although it `violently resists`. According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon the development and return society in a static state, the human population must be reduced by several hundred times.

Plan
Introduction
1 General characteristics
2 Transformation of traditional society
and literature

Introduction

A traditional society is a society governed by tradition. The preservation of traditions is a higher value in it than development. The social structure in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating the life of society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. The traditional society is an agrarian society.

1. General characteristics

For a traditional society, as a rule, are characterized by:

the traditional economy

the predominance of the agrarian way of life;

the stability of the structure;

class organization;

· low mobility;

· high mortality;

low life expectancy.

A traditional person perceives the world and the established order of life as something inextricably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the established routine, time-tested). In general, traditional societies are characterized by the predominance of collective interests over private interests, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents "unauthorized" enrichment / impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), ties with the "big society" are rather weak. At the same time, family ties, on the contrary, are very strong.

The worldview (ideology) of a traditional society is conditioned by tradition and authority.

2. Transformation of traditional society

The traditional society is extremely stable. As the well-known demographer and sociologist Anatoly Vishnevsky writes, “everything is interconnected in it and it is very difficult to remove or change any one element.”

In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Periods of accelerated development also took place in traditional societies (a striking example is the changes in the territory of Eurasia in the 1st millennium BC), but even during such periods, changes were carried out slowly by modern standards, and upon their completion, the society returned to a relatively static state. with a predominance of cyclical dynamics.

At the same time, since ancient times, there have been societies that cannot be called completely traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. Standing apart is Ancient Rome (until the 3rd century AD) with its civil society.

The rapid and irreversible transformation of traditional society began to occur only from the 18th century as a result of the industrial revolution. To date, this process has captured almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of landmarks and values, a loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity is not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.

The most painful transformation of a traditional society occurs when the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.

During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of traditional society ends with a demographic transition. The generation that grew up in small families has a psychology that differs from that of a traditional person.

Opinions on the need (and degree) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the "golden age" of traditionalism. Sociologist and demographer A. Vishnevsky argues that the traditional society "has no chance", although it "fiercely resists." According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the human population must be reduced by several hundred times.

1. Knowledge is Power, No. 9, 2005, "Demographic Oddities"

Textbook "Sociology of Culture" (chapter "Historical dynamics of culture: features of the culture of traditional and modern societies. Modernization")

· A. G. Vishnevsky's book “The Sickle and the Ruble. Conservative Modernization in the USSR"

The book "European Modernization"

Nazaretyan A.P. Demographic utopia " sustainable development» // Social sciences and modernity. 1996. No. 2. S. 145-152.

mythological | religious | mystical | philosophical | scientific | artistic | political | archaic | traditional | modern | postmodern | contemporary

Traditional society

Traditional society- a society governed by tradition. The preservation of traditions is a higher value in it than development. The social structure in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating the life of society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. The traditional society is an agrarian society.

general characteristics

For a traditional society, as a rule, are characterized by:

• the predominance of the agrarian way;
• structure stability;
• estate organization;
• low mobility;
• high mortality;
• low life expectancy.

The traditional person perceives the world and the established order of life as something inseparably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition and social origin.

In a traditional society, collectivist attitudes prevail, individualism is not welcome (since the freedom of individual actions can lead to a violation of the established order, time-tested). In general, traditional societies are characterized by the predominance of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (the state, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents "unauthorized" enrichment / impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), ties with the “big society” are rather weak. At the same time, family ties, on the contrary, are very strong.

The worldview (ideology) of a traditional society is conditioned by tradition and authority.

Transformation of traditional society

The traditional society is extremely stable. As the well-known demographer and sociologist Anatoly Vishnevsky writes, "everything is interconnected in it and it is very difficult to remove or change any one element."

In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Periods of accelerated development also took place in traditional societies (a striking example is the changes in the territory of Eurasia in the 1st millennium BC), but even during such periods, changes were carried out slowly by modern standards, and upon their completion, the society returned to a relatively static state. with a predominance of cyclical dynamics.

At the same time, since ancient times, there have been societies that cannot be called completely traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. Standing apart is Ancient Rome (until the 3rd century AD) with its civil society.

The rapid and irreversible transformation of traditional society began to occur only from the 18th century as a result of the industrial revolution. To date, this process has captured almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of landmarks and values, a loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity is not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.

The most painful transformation of a traditional society occurs when the dismantled traditions have a religious justification. In doing so, resistance to change can take the form of religious fundamentalism.

During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of a traditional society ends with a demographic transition. The generation that grew up in small families has a psychology that differs from that of a traditional person.

Opinions on the need (and degree) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the "golden age" of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society "has no chance", although it "fiercely resists." According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the human population must be reduced by several hundred times.

Links

Literature

• Textbook "Sociology of Culture" (chapter "Historical Dynamics of Culture: Features of the Culture of Traditional and Modern Societies. Modernization")
• The book by A. G. Vishnevsky “Sickle and ruble. Conservative Modernization in the USSR"
• Nazaretyan A.P. Demographic utopia of “sustainable development” // Social sciences and modernity. 1996. No. 2. S. 145-152.

see also

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See what "Traditional Society" is in other dictionaries:

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TRADITIONAL SOCIETY- (traditional society) non-industrial, predominantly rural society, which appears to be static and opposite to the modern, changing industrial society. The concept has been widely used in social sciences but in recent... Comprehensive explanatory sociological dictionary

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Society as a complex formation is very diverse in its specific manifestations. Modern societies differ in the language of communication (for example, English-speaking countries, Spanish-speaking, etc.), in culture (societies of ancient, medieval, Arab, etc. cultures), geographical location (northern, southern, Asian, and other countries) , political system (countries of democratic government, countries with dictatorial regimes, etc.). Societies also differ in terms of the level of stability, the degree of social integration, the opportunity for self-realization of the individual, the level of education of the population, etc.

Universal classifications of the most typical societies are based on the identification of their main parameters. One of the main directions in the typology of society is the choice of political relations, forms of state power as the basis for distinguishing different types of society. For example, in Plato and Aristotle, societies differ in the type of state structure: monarchy, tyranny, aristocracy, oligarchy, democracy. In modern versions of this approach, there is a distinction between totalitarian (the state determines all the main directions of social life), democratic (the population can influence state structures) and authoritarian societies (combining elements of totalitarianism and democracy).

Marxism bases the typology of society on the distinction of society according to the type of production relations in various socio-economic formations, primitive communal society (primitively appropriating the mode of production), societies with the Asian mode of production (the presence of a special type of collective ownership of land), slave-owning societies (ownership of people and the use of slave labor), feudal societies (exploitation of peasants attached to the land), communist or socialist societies (equal attitude of all to ownership of the means of production by eliminating private property relations).

The most stable in modern sociology is a typology based on the allocation of egalitarian and stratified societies, traditional, industrial and post-industrial. Traditional society is egalitarian.

1.1 Traditional society

A traditional society is a society governed by tradition. The preservation of traditions is a higher value in it than development. The social structure in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating the life of society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. The traditional society is an agrarian society.

For a traditional society, as a rule, are characterized by:

Traditional economy

The predominance of the agrarian way;

Structure stability;

estate organization;

Low mobility;

High mortality;

High birth rate;

Low life expectancy.

A traditional person perceives the world and the established order of life as something inseparably integral, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the established routine, time-tested). In general, traditional societies are characterized by the primacy of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents `unauthorized` enrichment/impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), ties with a large society are rather weak. At the same time, family ties, on the contrary, are very strong.

The worldview (ideology) of a traditional society is conditioned by tradition and authority.

The traditional society is extremely stable. As well-known demographer and sociologist Anatoly Vishnevsky writes, `everything is interconnected in it and it is very difficult to remove or change any one element`.

Opinions on the need (and degree) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the golden age of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society has `no chance`, although it `violently resists`. According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the human population must be reduced by several hundred times.