It is not for nothing that the national culture of Russia has always been considered the soul of the people. Its main feature and attractiveness lies in its amazing diversity, originality and originality. Each nation, developing its own culture and traditions, tries to avoid imitation and humiliating copying. That is why they are creating their own forms of organizing cultural life. In all known typologies, Russia is usually considered separately. The culture of this country is truly unique; it cannot be compared with either the West or eastern directions. Of course, all nations are different, but it is the understanding of the importance internal development and unites people all over the planet.

The importance of culture of different nationalities in the world

Each country and each people are important in their own way for the modern world. This is especially true when it comes to history and its preservation. Today it is quite difficult to talk about how important culture is for modern times, because the scale of values last years has changed significantly. National culture has increasingly begun to be perceived somewhat ambiguously. This is due to the development of two global trends in the culture of different countries and peoples, which increasingly began to develop conflicts against this background.

The first trend is directly related to some borrowing of cultural values. All this happens spontaneously and practically uncontrollably. But it carries with it incredible consequences. For example, the loss of the color and uniqueness of each individual state, and therefore its people. On the other hand, more and more countries have begun to appear that call on their citizens to revive their own culture and spiritual values. But one of the most important issues is Russian national culture, which in recent decades has begun to fade against the backdrop of a multinational country.

Formation of Russian national character

Perhaps many have heard about the breadth of the Russian soul and the strength of the Russian character. The national culture of Russia largely depends on these two factors. At one time V.O. Klyuchevsky expressed the theory that the formation of Russian character largely depended on the geographical location of the country.

He argued that the landscape of the Russian soul corresponds to the landscape of the Russian land. It is also not surprising that for the majority of citizens living in modern state, the concept “Rus” carries a deep meaning.

Household life also reflects remnants of the past. After all, if we talk about the culture, traditions and character of the Russian people, we can note that it was formed a very long time ago. Simplicity of life has always been a distinctive feature of the Russian people. And this is due primarily to the fact that the Slavs suffered many fires that destroyed Russian villages and cities. The result was not only rootlessness Russian man, but also a simplified attitude towards everyday life. Although it was precisely those trials that befell the Slavs that allowed this nation to form a specific national character, which cannot be assessed unambiguously.

The main features of the national character of a nation

Russian national culture (namely its formation) has always largely depended on the character of the people who lived on the territory of the state.

One of the most powerful traits is kindness. It was this quality that was manifested in a wide variety of gestures, which can still be safely observed in the majority of Russian residents. For example, hospitality and cordiality. After all, no nation welcomes guests like they do in our country. And such a combination of qualities as mercy, compassion, empathy, cordiality, generosity, simplicity and tolerance is rarely found among other nationalities.

Another important trait in the character of Russians is their love of work. And although many historians and analysts note that as much as the Russian people were hardworking and capable, they were just as lazy and lacking initiative, it is still impossible not to note the efficiency and endurance of this nation. In general, the character of a Russian person is multifaceted and has not yet been fully studied. Which, in fact, is the highlight.

Values ​​of Russian culture

In order to understand a person's soul, it is necessary to know his history. The national culture of our people was formed in the conditions of the peasant community. Therefore, it is not surprising that in Russian culture the interests of the collective have always been higher than personal interests. After all, Russia lived a significant part of its history in conditions of military operations. That is why, among the values ​​of Russian culture, extraordinary devotion and love for one’s Motherland is always noted.

The concept of justice in all centuries was considered the first thing in Rus'. This has come since the time when each peasant was allocated an equal plot of land. And if in most nations such a value was considered instrumental, then in Russia it acquired a goal-oriented character.

Many Russian sayings say that our ancestors had a very simplified attitude towards work, for example: “Work is not a wolf, it will not run away into the forest.” This does not mean that work was not valued. But the concept of “wealth” and the very desire to get rich have never been present among Russian people to the extent that is attributed to them today. And if we talk about the values ​​of Russian culture, then all of it is reflected in the character and soul of the Russian person, first of all.

Language and literature as values ​​of the people

Whatever you say, but the most great value every nation is its language. The language in which he speaks, writes and thinks, which allows him to express his own thoughts and opinions. It is not for nothing that there is a saying among Russians: “The language is the people.”

Old Russian literature arose during the adoption of Christianity. At that moment there were two directions of literary art - this world history and meaning human life. Books were written very slowly, and the main readers were representatives of the upper classes. But this did not stop it from developing over time Russian literature to the world's peaks.

And at one time Russia was one of the most reading countries in the world! Language and national culture are very closely related. After all, it was through the scriptures that experience and accumulated knowledge were passed on in ancient times. Historically, Russian culture dominates, but the national culture of the peoples living in the vastness of our country also played a role in its development. That is why most works are closely intertwined with historical events other countries.

Painting as part of Russian culture

Just like literature, painting occupies a very significant place in the development of the cultural life of Russia.

The first thing that developed as an art of painting in the territories of Rus' was icon painting. Which once again proves the high level of spirituality of this people. And at the turn of the XIV-XV centuries, icon painting reached its apogee.

Over time, the desire to draw arises in common people. As mentioned earlier, the beauties on whose territory the Russians lived had a great influence on the formation of cultural values. Perhaps that is why a huge number of paintings Russian artists were dedicated to the open spaces native land. Through their canvases, masters conveyed not only the beauty of the surrounding world, but also their personal state of mind, and sometimes the state of mind of an entire people. Often the paintings contained a double secret meaning, which was revealed exclusively to those for whom the work was intended. The art school of Russia is recognized by the whole world and occupies an honorable place on the world pedestal.

Religion of the multinational people of Russia

National culture largely depends on what gods the nation worships. As you know, Russia is a multinational country, home to about 130 nations and nationalities, each of which has its own religion, culture, language and way of life. That is why religion in Russia does not have a single name.

Today, there are 5 leading trends in the Russian Federation: Orthodox Christianity, Islam, Buddhism, as well as Catholicism and Protestantism. Each of these religions has a place in a huge country. Although, if we talk about the formation national culture Russia, then since ancient times Russians belonged exclusively to the Orthodox Church.

At one time, the great Russian principality, in order to strengthen relations with Byzantium, decided to adopt Orthodoxy throughout Rus'. In those days, church leaders were necessarily included in the tsar’s inner circle. Hence the concept that the church is always connected with state power. In ancient times, even before the baptism of Rus', the ancestors of the Russian people worshiped the Vedic gods. The religion of the ancient Slavs was the deification of the forces of nature. Of course, there were not only good characters, but mostly the gods of the ancient representatives of the nation were mysterious, beautiful and kind.

Cuisine and traditions in Rus'

National culture and traditions are practically inseparable concepts. After all, all this is, first of all, the memory of the people, what protects a person from depersonalization.

As mentioned earlier, Russians have always been famous for their hospitality. This is why Russian cuisine is so varied and tasty. Although a few centuries ago the Slavs ate fairly simple and monotonous food. In addition, it was customary for the population of this country to fast. Therefore, the table was basically always divided into modest and lean.

Most often, meat, dairy, flour and vegetable products could be found on the table. Although many dishes in Russian culture have exclusively ritual significance. Traditions are tightly intertwined with kitchen life in Russia. Some dishes are considered ritual and are prepared only on certain holidays. For example, kurniks are always prepared for a wedding, kutya is cooked for Christmas, pancakes are baked for Maslenitsa, and Easter cakes and Easter cakes are baked for Easter. Of course, the residence of other peoples on the territory of Russia was reflected in its cuisine. Therefore, in many dishes you can observe unusual recipes, as well as the presence of non-Slavic products. It’s not for nothing that they say: “We are what we eat.” Russian cuisine is very simple and healthy!

Modernity

Many are trying to judge how much the national culture of our state has been preserved today.

Russia is truly a unique country. She has rich story and difficult fate. That is why the culture of this country is sometimes gentle and touching, and sometimes tough and militant. If we consider the ancient Slavs, then it was here that a real national culture arose. Preserving it is more important than ever today! Over the past few centuries, Russia has learned not only to live with other nations in peace and friendship, but also to accept the religion of other nations. To this day, most of the ancient traditions have been preserved, which Russians honor with pleasure. Many traits of the ancient Slavs are present today in the worthy descendants of their people. Russia is a great country that treats its culture extremely carefully!

100 RUR bonus for first order

Select type of work Thesis Course work Abstract Master's thesis Practice report Article Report Review Test work Monograph Problem solving Business plan Answers to questions Creative work Essay Drawing Essays Translation Presentations Typing Other Increasing the uniqueness of the text Master's thesis Laboratory work On-line help

Find out the price

The history of Russian culture, like the history of Russia in general, is complex and contradictory, full of events, the significance and degree of influence of which on the formation of the Russian cultural and historical space still causes mixed assessments. The history of Russia and the history of Russian culture, inseparable from it, are distinguished by the ever-present instability, instability of the social system, imbalance in the relationship of social priorities and cultural meanings, and because of this, a kind of break in cultural-historical continuity and the unpredictability of the path of its development. Outstanding thinker of the twentieth century. N.A. Berdyaev wrote in his work “The Origins and Meaning of Russian Communism”: “The historical fate of the Russian people was unhappy and suffering, and it developed at a catastrophic pace, through discontinuities and changes in the type of civilization. In Russian history,” he continued, “... one cannot find organic unity.”

Essentially, the entire history of Russia and Russian culture has undergone numerous turning points, or more precisely, disruptions of the socio-cultural-historical space (the Baptism of Rus', the Mongol-Tatar invasion, the religious Schism and reforms of Peter I, the peasant reform of 1861 and the October Revolution of 1917 . etc.). The moments of change were sharp and deep in content, which gave N.A. Berdyaev to talk about changing types of civilizations, however, this statement should not be taken literally. The type of Russian civilization has not changed, but has been and is in the process of formation, evolution, which, as noted above, is subject to radical modernization. Therefore, in order to understand the reasons and nature of the sharp changes in sociocultural priorities that occurred in the history of Russian culture, it is necessary in each individual case to carefully analyze the entire range of reasons driving cultural and historical development, considering them through the prism of the socio-political and economic realities operating at a specific historical moment.

In general, before describing the history of national culture, it is necessary to present the general basis on which sociocultural processes and phenomena are formed throughout the development of a given nation and its culture. Such a common basis in every national culture is a set of the most significant conditions of an ahistorical nature, which include such factors as:

1. Natural and geographical position(habitat);

2. Geopolitical position (place occupied among other states and their relationships);

3. Economic structure (features and forms of economic activity);

4. Political system (form state power and its relationship with society);

5. Fundamental properties of a nation (i.e. forms of attitude, worldview, manifested in mythology, folklore, customs and rituals, forms of religious worship, etc.).

The combination of these factors forms mentality a certain nation, i.e. – internal worldview, originality, character. Despite the fact that national character is formed in the presence of stable statehood and internal ethnic unity (or the overwhelming numerical predominance of one ethnic group over others), in itself it is not able to ensure the preservation of internal constancy. The history of the development of a nation undergoes a lot of various internal and externally introduced transformations (expansion of territory with the inclusion of other nations in a single state, changes in socio-political and economic system etc.). The function of preserving the national mentality in the context of a relatively rapidly changing historical reality is performed by culture. It is the national cultural tradition, through images that are historically and socially rooted in the consciousness and behavior of many generations of people, permanent and unchanging, that unites various historical eras, being the spiritual basis of any nation.

On the other hand, despite its own unique originality and specificity, any national culture is subject to influence from the outside. Contacts with another cultural tradition inevitably lead to the borrowing of certain elements of the cultures of neighboring peoples (political and economic structure, religion, customs, architectural styles, language, etc.). This is especially characteristic of Russian culture, which, due to its geopolitical position, had to interact with the West and the East, experiencing the powerful influence of both different types civilizations. In this regard, Russian culture can in many ways be called synthesized, i.e. harmoniously absorbing the techniques of various ethno-cultural traditions. But this by no means led to the “erosion” of the roots and foundations of Russian culture itself. On the contrary, it enriched them and made it possible to create a universal cultural space in which the cultures of many nationalities inhabiting the territory of Russia can still coexist without the threat of internal suppression and rivalry.

2.1. "East-West"

When it comes to Russia, you can hear a wide variety of opinions about its culture, about its past, present and future, about the traits and characteristics of the Russian people, but everyone almost always agrees on one thing - both foreigners and Russians themselves. This is the mystery and inexplicability of Russia and the Russian soul.

True, the culture of any nation contains some paradoxes that are difficult to explain. The culture of eastern peoples is especially difficult for people of western culture to understand. And Russia is a country lying at the junction of the West and the East. N.A. Berdyaev wrote: “The Russian people are not a purely European and not a purely Asian people. Russia exists whole part light, the huge East-West, it connects two worlds”1.

Undoubtedly, the geographical position of Russia, born in Eastern Europe and covering the vast expanses of sparsely populated Northern Asia, left a special imprint on its culture. However, the difference between Russian culture and Western European culture is not due to the “eastern spirit”, which is supposedly “naturally” characteristic of the Russian people. The specificity of Russian culture is the result of its history. Russian culture, unlike Western European culture, was formed on different paths - it grew on a land through which Roman legions did not pass, where the Gothic style of Catholic cathedrals did not rise, the fires of the Inquisition did not burn, there was no Renaissance, no wave of religious Protestantism, no era constitutional liberalism. Its development was associated with events of another historical series - with the reflection of the raids of Asian nomads, the adoption of Eastern, Byzantine Orthodox Christianity, liberation from the Mongol conquerors, the unification of scattered Russian principalities into a single autocratic despotic state and the spread of its power further and further to the East.

2.2. Christian-Orthodox beginning of culture

The Orthodox Church played a major role in the development of the self-awareness of the Russian people. By accepting Christianity, Prince Vladimir made a great historical choice that determined the fate of the Russian state. This choice, firstly, was a step towards the West, towards a European-style civilization. He separated Rus' from the East and from those variants of cultural evolution that are associated with Buddhism, Hinduism, and Islam. Secondly, the choice of Christianity in its Orthodox, Greek-Byzantine form allowed Rus' to remain independent from the spiritual and religious power of the Roman papacy. Thanks to this, Rus' found itself in confrontation not only with the East Asian world, but also with Catholic Western Europe. Orthodoxy was the spiritual force that held together the Russian principalities and pushed the Russian people towards unification in order to withstand pressure from both the East and the West. If Kievan Rus had not accepted Orthodoxy, Russia would hardly have been able to emerge as a large independent state, and it is difficult to imagine what would be happening on its territory today.

The Baptism of Rus' in 988 brought along with Orthodoxy rich cultural traditions Byzantium, which was then the leader of European civilization. began to spread in Rus' Slavic writing, books, monastery libraries, schools at monasteries appeared, historical “chronicle writing” arose, church architecture and temple painting flourished, the first legal code was adopted - “Russian Truth”. The era of development of enlightenment and scholarship began. Rus' quickly moved to a place of honor among the most developed countries in Europe. Under Yaroslav the Wise, Kyiv became one of the richest and most beautiful cities in Europe; One of the Western guests called it “a rival of Constantinople.” The influence of Christianity on popular morality was especially important. The church fought against the remnants of pagan life - polygamy, blood feud, barbaric treatment of slaves. She opposed rudeness and cruelty, introduced the concept of sin into people's consciousness, preached piety, humanity, and mercy towards the weak and defenseless.

At the same time, ancient paganism did not disappear without a trace. Traces of it have survived in Russian culture to this day; some elements of paganism also entered Russian Christianity.

2.3. Byzantine-imperial ambitions and messianic consciousness

The Mongol invasion interrupted the cultural rise of Rus'. His traces are deeply etched in the memory of the Russian people. And not so much because he adopted some elements of the culture of the conquerors. Its direct impact on the culture of Rus' was small and affected mainly only in the sphere of language, which absorbed a certain number of Turkic words, and in certain details of everyday life. However, the invasion was a harsh historical lesson that showed the people the danger of internal strife and the need for a unified, strong state power, and the successful completion of the fight against the enemy gave them a sense of their own strength and national pride. This lesson aroused and developed the feelings and moods that permeate the folklore, literature, and art of the Russian people - patriotism, distrust of foreign states, love for the “Tsar-Father,” in whom the peasant masses saw their protector. The “Eastern” despotism of the tsarist autocracy is, to a certain extent, a legacy of the Mongol yoke.

The political rise of Rus', interrupted by the Mongol invasion, resumed with the rise and development of the Moscow principality. The fall of Byzantium in the 15th century made it the only independent Orthodox state in the world. The Grand Duke of Moscow Ivan III began to be considered as the successor of the Byzantine emperor, revered as the head of the entire Orthodox East, and called “tsar” (this word comes from the Roman caesar - Caesar or Caesar). And at the turn of the 15th-16th centuries, the monk Philotheus put forward a proud theory declaring Moscow the “third Rome”: “As two Romes have fallen, the third stands, but the fourth will not exist - the Christian kingdom will no longer remain.”

The national-state ideology formulated at the end of the 15th century determined the course of Russian history. On the one hand, this ideology inspired the Byzantine-imperial ambitions and aggressive aspirations of Russian tsarism. The Russian state began to expand and turned into a powerful empire. On the other hand, under the influence of this ideology, all efforts were spent on mastering, protecting and developing vast territories and ensuring economic progress; there was no longer any left for the cultural development of the people. According to the Russian historian V. O. Klyuchevsky, “the state was swelling, the people were frail.”

The integrity of a vast country that has annexed territories with a diverse ethnic composition population, rested on centralized autocratic power, and not on the unity of culture. This determined the special importance of statehood in the history of Russia and the weak attention of the authorities to the development of culture.

Over the course of five centuries, imperial ideology has gained a strong position in Russian culture. It penetrates the minds of aristocrats and simple peasants, consolidating itself as a cultural tradition glorifying “Orthodoxy, autocracy, nationality.” On its basis, messianic consciousness develops - the idea of ​​the great destiny given by God for Russia in the history of mankind. In its extreme forms, messianism reaches the point of arrogant nationalism: it contemptuously condemns the “decaying” West with its lack of spirituality and the East with its passivity and backwardness, proclaiming the superiority of the Orthodox Russian “spirit” and its future triumph over the dark forces of world evil. A clear echo of messianism was also heard in Soviet propaganda, which painted an image of Russia walking “at the head of all progressive humanity” and fighting the “dark forces of reaction” for the “victory of communism throughout the world.”

In Slavophilism of the 19th century, attempts were made to develop messianic ideas in a moral and humanistic vein. Slavophile journalism spoke loftily about the Russian people as God's chosen bearer of special spiritual power, called upon to play a unifying role in building the future world community of peoples. In line with these ideas, heated debates arose around the “Russian idea,” that is, around the question of what the purpose and meaning of the existence of the Russian people are.

These disputes continue to this day - mainly in connection with the desire to define a special, “third” (neither Western nor Eastern, neither socialist nor capitalist) path of development for Russia.

“What did the Creator intend for Russia?” - this is how Berdyaev formulated the question about the Russian idea. This formulation of the question, however, carries in the subtext the idea of ​​​​the existence of some specific task, for the solution of which God chose Russia and which no other people can solve. Similar ideas about the people being chosen by God have been put forward before, but now interest in them has been lost. The lesson of the history of the twentieth century was not in vain: the “German idea” with which Hitler managed to seduce his people cost Germany and all of humanity dearly. Nowadays, Germans, French or Swedes are unlikely to argue heatedly about why God created their countries. In the end, the “idea” of all states is the same: to create conditions for prosperous and happy life their citizens (and for all citizens - regardless of their ethnic origin). And there is no need to invent any other “national idea” that assigns a special historical mission to any people.

2.4. From cultural isolation to integration with European culture

After the collapse of the Byzantine Empire, the young Russian Orthodox state found itself surrounded on all sides by countries with a different faith. In these historical conditions, Orthodoxy acts as an ideological force that contributes to the unity of the Russian principalities and the strengthening of a single centralized power. The concepts “Orthodox” and “Russian” are identified. Any war with another country becomes a war with non-believers, a war for shrines - “for faith, king and fatherland.”

But at the same time, Orthodoxy also becomes an isolating factor, separating the Russian people from other peoples of Europe and Asia. His opposition to Catholicism prevents cultural contacts with Western Europe. All cultural trends coming from there seem to be something “spoiled” that does not correspond to true faith, and therefore are condemned and rejected. This leaves Russia on the sidelines from the development of Western European culture. But alone, and even after the cultural destruction caused by the Mongol conquest, it cannot again rise to the level reached by that time Western culture. Thus, the cultural gap with the West turns into the growing cultural backwardness of medieval Russia.

This backwardness is also facilitated by Orthodoxy’s inherent commitment to preserving traditions and rejection of “new learning.” In Catholic Europe of the late Middle Ages, theological and scholastic thought flourished rapidly, the network of universities quickly expanded, and the formation of experimental natural science began. Such innovations were perceived as evidence that Catholic Church falls more and more into heresy. The Russian clergy of the Moscow period was dominated by “honest conservatism and almost schoolless fanaticism”1. When Peter I introduced compulsory education for candidates for the priesthood, many priests hid children and brought them to schools in shackles.

Thus, during the Moscow period of Russian history, neither the state nor the church were concerned with the development of education and science. Society as a whole - the boyars, the small nobility, the merchants, and the peasantry - did not particularly favor learning. By the end of the 17th century, the cultural, scientific, and technical backwardness of Russia turned into a serious problem, the solution of which depended on which path to take. Russia will go: Eastern or Western. Peter I made a choice and turned Russia to the second path. Without this, Russia would most likely have suffered the same fate as India or China.

As V. O. Klyuchevsky emphasizes, Peter I’s goal was not simply to borrow the ready-made fruits of someone else’s knowledge and experience, but to “transplant the very roots onto their own soil so that they would produce their fruits at home”1. The development of Russian culture after him went precisely in this vein. Its soil turned out to be capable of accepting plants from any land and growing a rich harvest.

The openness of Russian culture, readiness for dialogue, the ability to absorb and develop the achievements of other cultures - this has become its characteristic feature since the time of Peter the Great.

Having cut a “window to Europe,” Peter I laid the foundation for Russia’s introduction to world culture. Russia is on the move. The sparks born from the collision of Russian culture with the culture of Western Europe awakened its rich potential. Just as a talented person, perceiving the thoughts of other people, develops them in his own way and as a result comes to new original ideas, so Russian culture, absorbing the achievements of the West, makes a spiritual leap that has led it to achievements of world significance.

The 19th century became the “golden age” of Russian culture. A galaxy of great Russian writers, composers, artists, scientists, whom there is no need to list - they are known to everyone, has turned it into one of the richest national cultures in the world. In architecture, painting, literature, music, social thought, philosophy, science, technology - creative masterpieces appear everywhere, bringing her worldwide fame.

2.5. Gap between ethnic and national culture

Peter understood perfectly well that Russia must make a sharp breakthrough to overcome economic and cultural backwardness, otherwise it would face the fate of a colossus with feet of clay, which would not be able to withstand the blows and would be thrown into the margins of world history. His genius was able to accurately select the decisive condition for such a breakthrough - the presence of knowledgeable, educated people, engineers, scientists and artists. But in Russia there were practically no professionals so necessary for the “carpenter king”. Therefore, Peter had to bring them from abroad and at the same time organize the training of domestic personnel. However, the dominance of the “Germans” caused dissatisfaction even among his associates. But among the Russians, secular, non-church education was not considered an occupation worthy of a noble person. Raise the prestige of knowledge in the eyes Russian society it was very difficult. When the Academy of Sciences with a gymnasium and a university was established in 1725, there were no Russians willing to study there. I had to expel students from abroad as well. After some time, the first Russian university (Moscow University was founded only in 1755) was closed due to lack of students.

A new type of culture began to take shape among a relatively narrow circle of people. It included mainly representatives of the noble elite, as well as Russified foreign specialists and “rootless” people who, like Lomonosov, managed, thanks to their abilities, to achieve success in science, technology, art, or to move up in the public service. Even the metropolitan nobility, in a significant part of it, did not go further than assimilating only the external side of Europeanized life. For the majority of the country's population, the new culture remained alien. The people continued to live by old beliefs and customs; enlightenment did not touch them. If by the 19th century in high society university education had become prestigious and the talent of a scientist, writer, artist, composer, entertainer began to command respect regardless of social origin person, the common people saw mental work as “lordly fun.” A gap arose between the old and new culture.

This was the price that Russia paid for sharp turn its historical path and exit from cultural isolation. The historical will of Peter I and his followers was able to fit Russia into this turn, but it was not enough to extinguish the force of cultural inertia that controlled the people. Culture could not withstand the internal tension created at this turn and fell apart at the seams that had previously connected its various guises - folk and master, rural and urban, religious and secular. The old, pre-Petrine type of culture retained its folk, “soil” existence, rejected alien foreign innovations and froze in almost unchanged forms of Russian ethnic culture. And Russian national culture, having mastered the fruits of European science, art, philosophy, during the 18th-19th centuries took the form of a master, urban, secular, “enlightened” culture.

The separation of the national from the ethnic, of course, was not absolute. For example, classical Russian literature or music seemed to build on its ethnic basis and use folklore and ancient folk tunes. But in the works of outstanding writers, poets, and composers, folk motifs acquired forms and meanings that went far beyond their original sound (take, for example, Pushkin’s fairy tales or Mussorgsky’s operas), and sometimes beyond the boundaries of common people’s perception (for example, in journalism, in instrumental music ).

« Russia XVIII And XIX centuries lived a completely non-organic life..., wrote N. A. Berdyaev. - The educated and cultural layers turned out to be alien to the people. Nowhere, it seems, was there such a gap between the upper and lower layers as in Peter’s, imperial Russia. And not a single country lived simultaneously in such different centuries, from the 14th to the 19th centuries and even until the next century, until the 21st century.”1

The gap between ethnic and national culture left its mark on the life and morals of the Russian people, on the socio-political life of the country, on the relationships between different social strata of society. In social thought, it gave rise to ideological polemics between “Slavophiles” and “Westerners.” It determined the characteristics of the Russian intelligentsia, which painfully experienced its isolation from the people and sought to restore the lost connection with them. It is no coincidence that Russian culture in its pre-revolutionary “Silver Age” was permeated with decadent motives: the cultural elite, losing touch with the people’s “soil”, felt the approach of tragedy. Many of its influential spiritual leaders avoided problems public life into the world of “pure art”. The crisis of Russian society, which ultimately led to the October Revolution of 1917, was prepared not only by the economic, but also by the cultural split between the “tops” and the “bottoms.”

2.6. The culture of Soviet Russia: up the stairs leading down

In the process of building socialism in the USSR, along with the politics and economy of the country, culture also underwent a radical transformation. Based on the development of the industrial economy, the growth of the urban population, and state support for science and art, a cultural revolution took place in the country. The historical merit of the Soviet government was the creation new system universal public education, the amazingly rapid elimination of illiteracy of the Russian population, the development of the press and the publication of artistic, scientific and educational literature, introducing the broad masses to cultural values, forming a large layer of the new, Soviet intelligentsia. All this led to the fact that the historical gap between the cultural life of the “bottoms” and the “tops” of Russian society was largely overcome. The unity of Russian culture was restored. As a result, Russia over the course of several decades has become a country of universal literacy, a “reading” country, surprising foreigners with people’s thirst for knowledge and the high prestige of education, science, and art in the eyes of the entire society.

But it came at a high price. The departure from the country after the revolution and the death of many outstanding cultural figures from Stalinist repressions, as well as the narrowly utilitarian focus of training specialists, significantly reduced the cultural potential of the intelligentsia. Some ethnic traditions of the Russian people (including moral and religious) were lost. And most importantly, culture was placed under strict party and state control. The totalitarian regime established by the party leadership of the USSR subordinated the entire culture to its ideological demands and made it its servant. The loyal glorification of the party and its leaders was put forward as a social order for artists. Any dissent was severely punished. Culture became monolithic, but lost freedom of development. Its unity increasingly turned into uniformity. In art only " socialist realism" In technology and science - only “planned” work approved by the relevant government authorities. In contrast to the official socialist culture, a cultural underground took shape - “samizdat”, “underground”, song creativity, political jokes. But any attempts to publish even hints of criticism of the “party line” were strictly suppressed by vigilant censorship.

The totalitarian unification of culture necessarily required the protection of its “ideological purity” from harmful foreign influences. Therefore, the Soviet government fenced off its socialist culture from abroad “ iron curtain" Once again, as was the case during the era of Muscovite Rus', Russian culture was isolated from the “pernicious” West. The cycle of its development, begun by Peter I, has ended.

An inevitable consequence of the unification and isolation of culture, as in the past, was the emergence and strengthening of stagnant tendencies in it. Breaking away from world culture, Soviet culture began to lag more and more noticeably behind the level of advanced countries - especially in the field of technology and science. Cultural officialdom in art, the education system, and scientific policy have lost their dynamics. Spiritual priorities were corroded, and the economy also began to falter. The highest cultural achievements, under the weight of a general decline in social indicators, lost their “lifting force” and only emphasized the inharmoniousness and one-sidedness of the country’s cultural life. The inherent vices of totalitarianism led culture to a dead end. To get out of it, she had to throw off the political and ideological chains of totalitarianism. This happened in the 1990s along with the collapse of the entire Soviet social system.

Russian culture again - for the third time (after Prince Vladimir and Peter the Great) - turned “towards the West”. At the crest of this new historical wave, she was again faced with the need to assimilate the experience of other cultures, “digest” it within herself and organically include it in the orbit of her own existence. The modern sharp turn in the development of Russian culture is being given to the people, perhaps no less hard than it was under Vladimir and Peter. But it takes place in completely different historical conditions and is associated with difficulties specific to them.

2.7. Traditional attitudes of Russian culture

There is extensive literature devoted to the description of ethnocultural stereotypes of the Russian people. These descriptions are very heterogeneous, and they cannot be reduced into a coherent and consistent picture of the “Russian soul.” A single national character that would be inherent to Russian people “in general” does not consist of them. However, based on the study of Russian culture in its historical development, it is possible to identify some traditional attitudes characteristic of it - general ideas, values, ideals, norms of thinking and behavior that are imprinted and stored in the national culture, receive approval in society and influence the lifestyle of its members. The most important of them include:

collectivism;

selflessness, spirituality, impracticality;

extremism, hyperbolism;

fetishization of state power, the belief that the entire life of citizens depends on it;

Russian patriotism.

Let's look at these settings in more detail.

Collectivism was developed as a cultural norm requiring the subordination of the thoughts, will and actions of the individual to the requirements of the social environment. This norm developed in the conditions of communal life and the patriarchal life of the Russian peasantry. On the one hand, it contributed to the organization of peasant labor and the entire way of life village life(resolving issues “with the whole world”), and on the other hand, it received approval from those in power, since it made it easier to manage people. Many folk proverbs reflected the collectivist orientation of the behavior of the Russian person: “One mind is good, but two are better”, “One in the field is not a warrior”, etc. Individualism, opposing oneself to the collective, even simply a reluctance to maintain communication are perceived as disrespect and arrogance.

Russia did not survive the Renaissance, and the idea of ​​uniqueness, the intrinsic value of the human personality, which he introduced into Western European culture, did not attract much attention in Russian culture. A much more common motive was the desire to “be like everyone else,” “not to stand out.” The dissolution of the individual in the mass gave rise to passivity, irresponsibility for one’s behavior and personal choice. Only towards the end of the twentieth century did the idea that individualism has no less social value than collectivism gradually penetrate into our society. But even now it has difficulty mastering such concepts as human rights and personal freedom.

Unselfishness, elevation of spirituality, condemnation of the tendency to acquire, hoarding have always met with recognition in Russian culture (although it has not always actually served as the norm of life). Altruistic sacrifice, asceticism, “burning of the spirit” distinguish historical and literary heroes, which became models for entire generations. Of course, the high spirituality of Russian culture is associated with the Orthodox Christian cultivation of holiness and carries a religious origin.

The primacy of the spirit over the despised flesh and everyday life, however, turns into a contemptuous attitude towards everyday calculation, “philistine satiety” in Russian culture. Of course, Russian people are not at all alien to practicality and the desire for material wealth; " business people“In Russia, as everywhere else, they put money at the forefront. However, in the traditions of Russian culture, “petty calculations” are contrasted with “broad movements of the soul.” What is encouraged is not calculating forethought, but action “at random”. The desire for the heights of spiritual perfection results in unrealistic good dreams, behind which there is “dear to the heart” practical helplessness, inactivity and simply laziness. The Russian people are sympathetic to reckless daredevils, drunkards who are ready to live from hand to mouth, just not to take on the hardships of systematic labor. Discussion of the famous question: “Do you respect me?” is built on the premise that respect is gained solely by outstanding spiritual qualities, which do not necessarily have to be manifested in outstanding deeds.

The vastness of Russia and the large population of it have constantly affected Russian culture for many centuries, giving it a tendency towards extremism and hyperbolism. Any idea, any business against the backdrop of the enormous Russian scale became noticeable and left its mark on culture only when it acquired enormous scope. Human resources, natural resources, diversity of geographical conditions, and distances made it possible to accomplish in Russia what was impossible in other states. Accordingly, projects attracted attention when they were grandiose. The faith and devotion of the peasants to the Tsar-Father was hyperbolic; national ambitions and hostility to everything foreign among the Moscow boyars and clergy; the acts of Peter I, who planned to build a capital city in a swamp in a few years and turn a huge backward country into an advanced and powerful power; Russian literature, which reached the deepest psychologism in Tolstoy and Dostoevsky; fanatical acceptance and implementation of the ideas of Marxism; genuine popular enthusiasm and incredibly naive spy mania from the times of Stalinism; “huge” plans, “turns of rivers”, “great construction projects of communism”, etc. The same passion for hyperbolism and extremism is manifested today - in the protrusion of their wealth by the “new Russians”; in the boundless rampage of banditry and corruption; in the impudence of the creators of financial “pyramids” and the incredible gullibility of their victims; in the violent outbursts of fascist-nationalist sentiments and nostalgic love for “the order that existed under Stalin”, surprising for a country that went through the Gulag and the war against fascism; etc. The tendency to exaggerate everything that is done is perceived by Russian people as a cultural norm.

Since autocratic state power throughout the history of Russia has been the main factor ensuring the preservation of the unity and integrity of a huge country, it is not surprising that in Russian culture this power was fetishized, endowed with a special, miraculous power. A cult of the state developed; it became one of the main shrines of the people. State power seemed to be the only reliable defense against enemies, a stronghold of order and security in society. The relationship between the authorities and the population was traditionally understood as patriarchal-family: the “tsar-father” is the head of the “Russian family”, invested with unlimited power to execute and pardon his “little people”, and they - the “sovereign’s children” - are obliged to carry out his commands, because otherwise the race will decline. The belief that the tsar, although formidable, was fair, was firmly ingrained in the people's consciousness. And everything that contradicted this belief was interpreted as the result of the harmful intervention of intermediaries - the royal servants, boyars, officials deceiving the sovereign and distorting his will. Centuries of serfdom have taught the peasants that their lives are subject not to the law, but to the arbitrary decisions of the authorities, and that they must “bow” to them in order to “find the truth.”

The October Revolution changed the type of power, but not the fetishistic cult with which it was surrounded. Moreover, party propaganda adopted this cult and gave it new strength. Stalin was portrayed as the “father” of the people, a “luminary of science,” endowed with extraordinary wisdom and insight. His debunking after his death did not change the general tone of praise for the wisdom of the “collective leadership” and its “only true Leninist course.” During the holidays, children thanked the Central Committee of the CPSU “for our happy childhood.” The leaders were glorified like saints, and their images served as a kind of icons. Of course, many were skeptical about this whole parade. But dissatisfaction with the authorities also silently assumed its full responsibility for the ills of society. Protests against autocracy and arbitrariness of officials also stemmed from the belief in their omnipotence.

The fetishization of state power remains an attitude public consciousness and in of today's Russia. The idea that the government is so omnipotent that both the happiness and misfortune of the population depends on it still reigns among the masses. Our government is responsible for everything: it is criticized for non-compliance with laws, non-payment of wages, high prices, rampant banditry, dirt on the streets, the breakdown of families, the spread of drunkenness and drug addiction. And it is possible that they will also thank the authorities for the growth of the economy and welfare (and sooner or later it will begin!). A cultural tradition developed by history does not give up its positions overnight.

The special character of Russian patriotism is historically connected with the cult of power and the state. The attitude that has developed in culture organically connects love for the homeland - native land, natural landscape, with love for the fatherland - the state. The Russian soldier fought “for the faith, the Tsar and the Fatherland”: it goes without saying that these things are inextricably linked. But it's not only that.

Russia's centuries-old religious confrontation with the pagan East and Catholic West has taken its toll. Surrounded on all sides by “non-believers,” the Russian people (unlike the Western Europeans, who did not experience this) developed a sense of their uniqueness, uniqueness, and exceptional dissimilarity from other peoples. Messianic ideas, superimposed on this feeling, shaped Russian patriotism as cultural phenomenon, which presupposes a special historical destiny of Russia, its special relationship with all humanity and responsibilities towards it. Thus, patriotism, along with its “internal” content, also acquires an “external”, international aspect. On this cultural basis, there was a rapid spread of Marxist ideas about the great historical mission of Russia, which is destined to lead the movement of all mankind towards communism. “Soviet patriotism” was the direct heir of Russian patriotism. "Brotherly Help" Soviet Union to other countries following him, it seemed a difficult but honorable burden to fulfill the obligations that befell our country due to its exceptional role in the history of mankind.

The collapse of socialism became a difficult test for Russian culture. And not only because the financial and material support of cultural, educational, and scientific institutions from the state has fallen catastrophically. The transition to a market economy requires significant changes in the very system of cultural norms, values ​​and ideals.

Contemporary Russian culture is at a crossroads. It breaks down stereotypes that developed in pre-Soviet and Soviet times. Apparently, there is no reason to believe that this disruption will affect the fundamental values ​​and ideals that constitute the specific core of culture. However, calls for a “revival” of Russian culture as it existed in the past are utopian. There is a reassessment of values, centuries-old traditions are being shaken, and it is now difficult to say which of them will survive and which will fall victim to the altar of the new flowering of Russian culture.

Russian culture was influenced by: nature, national character, the historical fate of the state, the influence of religion, etc. The increasing continentality and desert climate affects the lateness of crops. The cradle of Russian culture is the East European (Russian) Plain (from the Arctic Circle to the Black Sea) - a huge massif. The relief of the plain determined the instability of the climate. Historically, Russia is a transition country between Europe and Asia. Culture connected it with Europe, nature - with Asia. Arose historical concept Eurasianism (Vernadsky).

The Tatar-Mongol yoke had a strong influence. Because Rus' was fragmented, this saved it from being conquered by other countries, the Golden Horde brought the idea of ​​great power, the religious idea of ​​the tsar. The Eurasian peoples built statehood based on the principle of the primacy of the rights of each people to a certain way of life, hence the concept of conciliarity.

Against the backdrop of cold weather, drought, famine, and conquest, demographic and ethnic processes unfolded, their result being the formation of the Russian nation. Stages of formation:

1. The collapse of the Indo-European linguistic unity and ethnic group, the emergence of a new ethnic group that spoke the Proto-Slavic language

2. Settlement of the Slavs after the Hunnic invasion (5-6 centuries), loss of unity, emergence of western, southern and Eastern Slavs ski tribes

3. Formation of the first state formations among the Eastern Slavs (Polyans, Drevlyans, Northerners, etc.), their unification into the Old Russian Kievan State (7-10 centuries)

4. a single nationality is emerging in the conditions Kievan Rus, then fragmentation (11-12)

5. Decay Old Russian people, formation of the Russian, Ukrainian and Belarusian peoples (13-16 centuries).

Continuous colonization and resettlement began in the 7th century; great efforts had to be made to conquer land for arable land from nature. The waterway “from the Varangians to the Greeks” led from the Gulf of Finland to the Black Sea through the Volkhov and Dnieper, along which the Russian state was formed. The patriarchal-tribal structure was quickly destroyed.

The national type of the Great Russian, known for his unpretentiousness in everyday life, rare endurance and long-suffering, was formed in the constant struggle with harsh nature on the poor soil that he conquered from the forest.

National character is the pillar of any national culture. The Russian people have always been aware of their historical calling, hence the formation of certain high goals, ideals, and canons. The Russian idea is the idea of ​​a contemplating heart, freely and objectively transmitting its vision to the will for action and thought for awareness and speech. In Rus' there was no such respect for commercial business as in the West.

The Russian people have always had detachment, no attachment to the family, the State, they are turned to heaven, Orthodoxy brought them up in this spirit, it instilled the idea of ​​\u200b\u200bduty, not the idea of ​​​​right. WE did not accept the bourgeois system, hence the special cultural interest in social issues, the desire for a righteous, just world order. Negative attitude towards the values ​​of Western civilization. An important feature of the Russian character is patriotism.

The talent of the Russian people (how many names we have given to the world!), the love of beauty and the gift of creative imagination were of great importance for culture.

Introduction

Discussion about Russian culture has been and remains relevant for modern society.

Throughout all the centuries of its formation, domestic culture is inextricably linked with the history of Russia. Our cultural heritage took shape in the process of formation and development of national self-awareness, and was constantly enriched by our own and world cultural experience. It gave the world the pinnacle of artistic achievements, entered integral part into world culture. The attitude of world cultural figures towards Russian culture has always been ambiguous and contradictory. One hundred and fifty years ago it was already felt so clearly that one of the most educated poets in Russia and familiar with European culture, Fyodor Ivanovich Tyutchev, formulated this attitude and its reasons in a quatrain:

You can't understand Russia with your mind,

The general arshin cannot be measured:

She's going to be special

You can only believe in Russia,

Tyutchev considered this attitude towards Russia and its culture to be primordial, irrational, accessible only to faith and arising from misunderstanding. Even earlier, in 1831, Pushkin wrote even more harshly in the poem “To the Slanderers of Russia”:

Leave us alone: ​​you haven’t read these bloody tablets...

Senselessly seduces you

Fighting desperate courage -

And you hate us...

Pushkin saw the reason in the still-uncooled flame of the Napoleonic wars. But in the two world wars of the 20th century, Russia was an ally of France and England, and was also an ally of the United States, and in the disputes between intellectuals of Russia and the West the same familiar notes are heard.

Russian world culture

The concept of Russian culture, its characteristics and peculiarities

Russian culture world national

The concepts of “Russian culture”, “Russian national culture”, “culture of Russia” can be considered as synonyms, or as independent phenomena. They reflect different states and components of our culture. It seems that when studying Russian culture, the focus should be on culture itself, the cultural traditions of the Eastern Slavs as a union of tribes, Russians, Russians. Culture of other peoples in in this case is of interest as a result and process of mutual influence, borrowing, and dialogue of cultures. In this case, the concept of “Russian culture” is synonymous with the concept of “Russian national culture”. The concept of “culture of Russia” is broader, since it includes the history of the formation and development of the culture of the Old Russian state, individual principalities, multinational state associations - the Moscow state, Russian Empire, Soviet Union, Russian Federation. In this context, Russian culture acts as the main system-forming element of the culture of a multinational state. The multinational culture of Russia can be typologized on various grounds: confessional (Orthodox, Protestants, Muslims, Buddhists, etc.); according to the economic structure (agricultural culture, cattle breeding, hunting), etc. Ignoring the multinational nature of the culture of our state, as well as the role of Russian culture in this state, is very unproductive. Interest in the cultural features of different peoples of Russia is shown to a greater extent by ethnographers and to a lesser extent by cultural scientists. Simultaneous existence different cultures, mixed marriages, divergent traditions within the same family, village, city require careful attention from researchers. Good relations in the country and the successful solution of tasks for the development of Russian culture largely depend on the harmonization of these relations and mutual knowledge.

Studying national culture is not only an educational task. It is closely connected with another - no less important - to raise carriers of Russian culture, successors of its traditions, which will contribute to its preservation as part of world culture, expanding the boundaries of Russian culture, and the dialogue of cultures.

“Oh, bright and beautifully decorated Russian land! You are famous for many beauties: you are famous for many lakes, locally revered rivers and springs, mountains, steep hills, high oak groves, clean fields, wondrous animals, various birds, countless great cities, glorious decrees, monastery gardens, temples of God and formidable princes, boyars honest, many nobles. You are filled with everything, Russian land, oh true Christian faith!

These lines, imbued with deep love for their land, can be considered an epigraph to this text. They form the beginning of the ancient literary monument “The Tale of the Destruction of the Russian Land.” Unfortunately, only a fragment has survived, which was discovered as part of another work - “The Tale of the Life of Alexander Nevsky”. The time when “The Lay” was written was 1237 - early 1246. Each national culture is a form of self-expression of the people. It shows features national character, worldview, mentality. Any culture is unique and goes through its own unique path of development. This fully applies to Russian culture. It can be compared with Western cultures only to the extent that they interact with it, influence its genesis and evolution, and are connected with Russian culture by a common destiny.

Trying to understand national culture, determining its place and role in the circle of other cultures is associated with certain difficulties. They can be divided into the following: a strong tendency of researchers towards a comparative approach, a constant attempt comparative analysis our culture and the culture of Western Europe and almost always not in favor of the first; ideologization of specific cultural and historical material and its interpretation from one point or another, during which some facts are brought to the fore, and those that do not fit into the author’s concept are ignored.

When considering the cultural and historical process in Russia, three main approaches are clearly visible.

The first approach is represented by supporters of the unilinear model of world history. According to this concept, all of Russia's problems can be solved by overcoming the civilizational, cultural lag or modernization.

Proponents of the second proceed from the concept of multilinearity historical development, according to which the history of mankind consists of the history of a number of distinctive civilizations, one of which includes Russian (Slavic - N.Ya. Danilevsky or Orthodox Christian - A. Toynbee) civilization. Moreover, the main features or “soul” of each civilization cannot be perceived or deeply understood by representatives of another civilization or culture, i.e. is unknowable and not reproducible.

The third group of authors tries to reconcile both approaches. These include the famous researcher of Russian culture, author of the multi-volume work “Essays on the History of Russian Culture” P.N. Miliukov, who defined his position as a synthesis of two opposing constructions of Russian history, “of which one brought forward the similarity of the Russian process with the European one, bringing this similarity to identity, and the other proved Russian originality, to the point of complete incomparability and exclusivity.” Miliukov took a conciliatory position and built the Russian historical process on the synthesis of both features, similarity and originality, emphasizing the features of originality “somewhat more sharply than the features of similarity.” It should be noted that Miliukov identified at the beginning of the 20th century. approaches to the study of the cultural and historical process of Russia retained, with some modifications, their main features until the end of our century.

Most authors, who differ in their assessments and prospects for the cultural and historical development of Russia, nevertheless identify a number of common factors (conditions, reasons) that determine the features (backwardness, delay, originality, originality) of Russian history and culture. Among them: natural and climatic, geopolitical, confessional, ethnic, features of the social and state organization of Russian society.